1. Upanishads -Radha Krishna

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THE PRINCIPAL UPANISADS

By RADHAKRISHNAN

INDIAN PHILOSOPHY

THE HINDU VIEW OF LIFE

AN IDEALIST VIEW OF LIFE

EAST AND WEST IN RELIGION

RELIGION AND SOCIETY

THE BRAHMA SUTRA

RECOVERY OF FAITH

RELIGION IN A CHANGING WORLD

THE BHAGAVADGITA

By A N MARLOW

RADHAKRISHNAN AN ANTHOLOGY (Allen & Unwin)

EASTERN RELIGIONS AND WESTERN THOUGHT (Clarendon Press, Oxford)

THE DHAMMAPADA (Oxford University Press)

INDIA AND CHINA

IS THIS PEACE'

GREAT INDIANS (Hind Kitabs, Bombay)

Edited by RADHAKRISHNAN MAHATMA GANDHI (Allen & Unwin)

Edited by RADHAKRISHNAN and J H MUIRHEAD CONTEMPORARY INDIAN PHILOSOPHY (Allen & Unwin)

Edited by RADHAKRISHNAN and P T RAJU THE CONCEPT OF MAN (Allen & Unwin)

Edited by RADHAKRISHNAN, A WADIA, D M DATTA and H KABIR HISTORY OF PHILOSOPHY EASTERN AND WESTERN 2 VOLS (Allen & Unwin)

THE PRINCIPAL UPANISADS

EDITED WITH INTRODUCTION, TEXT, TRANSLATION AND NOTES BY S. RADHAKRISHNAN

LONDON GEORGE ALLEN & UNWIN LTD RUSKIN HOUSE . MUSEUM STREET

FIRST PUBLISHED IN 1953 SECOND IMPRESSION 1968 7 hıs book is copyright under the Berne Convention Apart from any fair dealing for the purposes of private study, research, crhcism or review, as permilted under the Copyright Act 1956, 110 portion may be reproduced by any process unthout written permission Enquiries should be addressed to the publisher Cloth bd edition SBN 04 294046 X Paper bd edition SBN 04 294047 8

PRINTED IN GREAT BRITAIN by Photolthography UNWIN BROTHERS LIMITED WOKING AND LONDON

PREFACE

HUMAN nature is not altogether unchanging but it does remain sufficiently constant to justify the study of ancient classics The problems of human life and destiny have not been superseded by the striking achievements of science and technology. The solutions offered, though conditioned in their modes of expression by their time and environment, have not been seriously affected by the march of scientific knowledge and criticism The responsibility laid on man as a rational being, to integrate himself, to relate the present to the past and the future, to live in time as well as in etermty, has become acute and urgent. The Upamsads, though remote in time from us, are not remote in thought. They disclose the working of the primal impulses of the human soul which rise above the differ- ences of race and of geographical position. At the core of all historical relgions there are fundamental types of spiritual experience though they are expressed with different degrees of clarity. The Upanisads illustrate and illuminate these primary experiences. These are really the thoughts of all men in all ages and lands, they are not original with me. If they are not yours as much as mine, they are nothing or next to nothing,' said Walt Whitman The Upanisads deal with questions which arise when men begin to reflect seriously and attempt answers to them which are not very different, except in ther approach and emphasis from what we are now inclined to accept This does not mean that the message of the Upanisads, which is as true today as ever, commits us to the different hypotheses about the structure of the world and the physiology of man. We must make a distinction between the message of the Upanisads and ther mythology The latter is liable to correction by advances in science Even this mythology becomes intelligible if we place ourselves as far as possible at the viewpoint of those who con- ceived it Those parts of the Upanisads which seem to us today to be trivial, tedious and almost unmeaning, should have had value and significance at the time they were composed Anyone who reads the Upanisads in the original Sanskrit will be caught up and carried away by the elevation, the poetry, the compelling fascmation of the many utterances through which they lay bare the secret and sacred relations of the

6 The Principal Upamsads human soul and the Ultimate Reality When we read them, we cannot help being impressed by the exceptional ability, earnest- ness and ripeness of mind of those who wrestled with these ultimate questions These souls who tackled these problems remain still and will remain for all time in essential harmony with the highest ideals of civilisation. The Upanisads are the foundations on which the beliefs of millions of human beings, who were not much inferior to our- selves, are based Nothing is more sacred to man than his own history. At least as memorials of the past, the Upamisads are worth our attention A proper knowledge of the texts is an indispensable aid to the understanding of the Upamisads There are parts of the Upanisads which repel us by their repetitiveness and irrelevance to our needs, philosophical and religious But if we are to under- stand their ideas, we must know the atmosphere in which they worked We must not judge ancient writings from our standards We need not condemn our fathers for having been what they were or ourselves for being somewhat different from them It is our task to relate them to their environment, to bridge distances of time and space and separate the transitory from the permanent There is a danger in giving only carefully chosen extracts We are likely to give what is easy to read and omit what is difficult, or give what is agreeable to our views and omit what is disagreeable It is wise to study the Upanisads as a whole, ther striking insights as well as their commonplace assumptions Only such a study will be historically valuable I have therefore given in full the classical Upamsads, those commented on or mentioned by Samkara The other Upanisads are of a later date and are sectarian in character. They represent the popular gods, Sıva, Visnu, Saktı, as manifestations of the Supreme Reality. They are not parts of the orginal Veda, are of much later ongmn and are not therefore as authoritative as the classical Upamsads If they are all to be included, it would be difficult to find a Publisher for so immense a work I have therefore selected a few other Upanisads, some of those to which references are made by the great teachers, Samkara and Ramanuja In the matter of translation and interpretation, I owe a heavy debt, directly and indirectly, not only to the classical commentators but also to the modern writers who have worked

Preface 7 on the subject. I have profited by their tireless labours The careful reader will find, I hope, that a small advance in a few places at least has been made mn this translation towards a better understanding of the texts. Passages in verse are not translated into rhyme as the padding and inversion necessary for observing a metrical pattern take away a great deal from the dignity and concise- ness of the onginal. It is not easy to render Sanskrit religious and philosophical classics into English for each language has its own charac- teristic genus. Language conveys thought as well as feeling. It falls short of its full power and purpose, if it fails to com- municate the emotion as fully as it conveys the idea. Words convey ideas but they do not always express moods In the Upanisads we find harmonies of speech which excite the emotions and stir the soul I am afraid that it has not been possible for me to produce in the English translation the richness of melody, the warmth of spirit, the power of enchant- ment that appeals to the ear, heart and mind I have tried to be faithful to the originals, sometimes even at the cost of elegance. I have given the texts with all their nobility of sound and the feeling of the numinous For the classical Upanisads the text followed is that com- mented on by Samkara A multitude of variant readings of the texts exist, some of them to be found in the famous commen- taries, others in more out of the way versions. The chief variant readings are mentioned in the notes As my interest is philo- sophical rather than linguistic, I have not discussed them. In the translation, words which are omitted or understood in Sanskrit or are essential to complete the grammatical structure are inserted in brackets We cannot bring to the study of the Upanisads virgin minds which are untouched by the views of the many generations of scholars who have gone before us. Their influence may work either directly or indirectly. To be aware of this limitation, to estimate it correctly is of great importance in the study of ancient texts. The classical commentators represent in their works the great oral traditions of interpretation which have been current in their time. Centuries of careful thought lie behind the exegetical traditions as they finally took shape. It would be futile to neglect the work of the commentators as there are words and passages in the Upanisads of which we

8 The Principal Upanisads could make httle sense without the help of the commen- tators We do not have in the Upanisads a single well-articulated system of thought We find in them a number of different strands which could be woven together in a single whole by sympathetic interpretation Such an account involves the ex- pression of opinions which can always be questioned Impar- tialty does not consist in a refusal to form opimions or in a futile attempt to conceal them It consists in rethinking the thoughts of the past, in understanding their environment, and in relating them to the intellectual and spirtual needs of our own time While we should avoid the attempt to read into the terms of the past the meanngs of the present, we cannot overlook the fact that certain problems are the same in all ages We must keep in mind the Buddhist sayıng 'Whatever is not adapted to such and such persons as are to be taught cannot be called a teaching' We must remain sensitive to the prevailing currents of thought and be prepared, as far as we are able, to translate the universal truth mnto terms intelligible to our audience, without distorting their meaning It would scarcely be possible to exaggerate the difficulty of such a task, but it has to be undertaken If we are able to make the seeming abstractions of the Upanisads flame anew with their ancient colour and depth, if we can make them pulsate with their old meaning, they will not appear to be altogether irrelevant to our needs, intellectual and spiritual The notes are framed in this spirit The Upanisads which base their affirmations on spiritual experience are mnvaluable for us, as the traditional props of faith, the infallible scripture, miracle and prophecy are no longer available The irreligion of our times is largely the product of the supremacy of religious technique over spiritual fife The study of the Upanisads may help to restore to funda- mental things of religion that reality without which they seem to be meaningless Besides, at a time when moral aggression is compelling people to capitulate to queer ways of life, when vast exper- ments in social structure and political organsation are being made at enormous cost of life and suffering, when we stand perpleved and confused before the future with no clear light to guide our way, the power of the human soul is the only refuge If we resolve to be governed by it, our civilisation may

Preface 9 enter upon its most glorious epoch. There are many 'dis- satisfied children of the spirit of the west,' to use Romain Rolland's phrase, who are oppressed that the universality of her great thoughts has been defamed for ends of violent action, that they are trapped in a blind alley and are savagely crushing each other out of existence When an old binding culture is being broken, when ethical standards are dissolving, when we are being aroused out of apathy or awakened out of uncon- sciousness, when there is in the air general ferment, mward stirring, cultural crisis, then a high tide of spiritual agitation sweeps over peoples and we sense in the horizon something novel, something unprecedented, the beginnings of a spirtual renaissance We are living in a world of freer cultural inter- course and wider world sympathies. No one can ignore his neighbour who is also groping in this world of sense for the world unseen. The task set to our generation is to reconcile the varying ideals of the converging cultural patterns and help them to sustain and support rather than combat and destroy one another. By this process they are transformed from within and the forms that separate them will lose their exclusivist

inspirations meaning and signify only that unity with their own origins and The study of the sacred books of relgions other than one's own is essential for speeding up this process. Students of Chris- tian religion and theology, especially those who wish to make Indian Christian thought not merely 'geographically' but 'organically' Indian, should understand their great heritage which is contained mn the Upanisads For us Indians, a study of the Upamsads is essential, if we are to preserve our national being and character. To discover the main lines of our traditional life, we must turn to our classics, the Vedas and the Upamsads, the Bhagavad-gita and the Dhamma-pada They have done more to colour our minds than we generally acknowledge They not only thought many of our thoughts but coined hundreds of the words that we use in daily life. There is much in our past that is degrading and deficient but there is also much that is life-giving and elevating. If the past is to serve as an inspiration for the future, we have to study it with discrimination and sympathy. Again, the highest achievements of the human mind and spint are not limited to the past The gates of the future are wide open. While the fundamental motives, the governing ideas which

I0 The Principal Upanisads constitute the essential spirit of our culture are a part of our very being, they should recerve changing expression according to the needs and conditions of our time There is no more inspiring task for the student of Indian thought than to set forth some phases of its spirtual wisdom and bring them to bear on our own life Let us, in the words of Socrates, 'turn over together the treasures that wise men have left us, glad if in so doing we make friends with one another' The two essays written for the Philosophy of the Upamsads (1924), which is a reprint of chapter IV from my Indran Philo- sophy, Volume I, by Rabindranath Tagore and Edmond Holmes, are to be found in the Appendices A and B respectively I am greatly indebted to my distinguished and generous friends Professors Suniti Kumar Chatterj, and Siddhesvar Bhattacharya for their great kindness in reading the proofs and making many valuable suggestions

Moscow, S R. October, I951

CONTENTS

PAGE Preface 5

Scheme of Transliteration I3

List of Abbreviations I4

Introduction I5

I. General Influence 17

II. The Term 'Upanişad' I9

III, Number, Date and Authorship 20

IV. The Upanișads as the Vedanta 24

V. Relation to the Vedas: The Rg Veda 27

VI. The Yajur, the Sama and the Atharva 44 Vedas

VII. The Brähmanas 46

VIII. The Āranyakas 47 IX. The Upanisads 48 X. Ultimate Reality: Brahman 52 XI. Ultimate Reality. Atman 73 XII. Brahman as Atman 77 XIII, The Status of the World and the Doc- trine of Māya and Avidyā 78 XIV. The Individual Self 90 XV. Knowledge and Ignorance 95 XVI. Ethics I04 XVII Karma and Rebirth II3

I2 The Principal Upanisads

XVIII. Life Eternal PAGE II7

XIX. Religion I3I

TEXT, TRANSLATION AND NOTES

I · Brhad-āranyaka Upamısad I47 II . Chāndogya Upamsad 335 III . Artareya Upamsad 5I3 IV .Tarttırīya Upamsad 525 V x Isa Upamsad 565 VI / Kena Upanısad 579 VII. ,Katha Upanısad 593 VIII. .Praśna Upamşad 649 IX Mundaka Upamşad 669 X .Māndūkya Upamsad 693 XI · Svetāśvatara Upamsad 707 XII Kausītakī Brāhmana Upamsad 75I XIII Maitri Upamsad 793 XIV. .Subāla Upanışad 86r

XV. Jābāla Upanisad 893 XVI Paingala Upanışad 90I XVII Kawalya Upamşad 925 XVIII . Vajrasūcıkā Upamsad 933 Appendices (a) Rabindranath Tagore on The Upanı-

(b) Edmond Holmes on The Upanisads sads 937

Selected Bibhography 943 949 General Index 951

SCHEME OF TRANSLITERATION

Vowels a aiiuūrfļ e ai o au

anusvāra visarga h

Consonants

gutturals k kh g gh n palatals c ch j jh ñ cerebrals t th d dh n dentals t th d dh n labials p ph b bh m scmt-vowels yrIv stbilants s as in sun ś palatal sibilant pronounced like the soft s of Russian ș cerebral sibilant as in shun aspirate h

LIST OF ABBREVIATIONS

Artareya Upanışad AU Ānandagiri Bhagavad-gītā B.G. Brhad-āranyaka Upanışad BU. Brahma Stra BS Chandogya Upamşad CU. Indran Philosophy by Radhakrishnan IP. Isa Upamışad Īśa Jābāla Upamsad Jābāla Kena Upamışad Kena Katha Upamsad Katha Kauşītakī Upamışad KU Mahābhārata MB Martrī Upanrşad Matrī Māndūkya Upamsad Mã U. Mundaka Upanışad MU Parngala Upamsad Pamngala Praśna Upanisad Praśna Rangarāmānuja R. Ramanuja's Commentary on the Brahma Sütra R B. Rāmānuja's Commentary on the Bhagavad-gītā RBG. Rg Veda RV Śamkara . Śamkara's Commentary the Brahma Sūtra SB Śamkara's Commentary on the Bhagavad-gītā SBG Subāla Upansad Subāla Śvetasvatara Upamsad S U. Tarttırīya Upansad TU. Upanışad U Varant V

INTRODUCTION

I

GENERAL INFLUENCE THE Upanisads represent a great chapter in the history of the human spirit and have dominated Indian philosophy, religion and life for three thousand years. Every subsequent religious movement has had to show itself to be in accord with their philosophical statements Even doubting and denying spirits found mn them anticipations of their hesitancies, misgivings and negations. They have survived many changes, religious and secular, and helped many generations of men to formulate their views on the chief problems of life and existence. Their thought by itself and through Buddhism mnfluenced even mn ancient times the cultural life of other nations far beyond the boundanies of India, Greater India, Tibet, China, Japan and Korea and in the South, in Ceylon, the Malay Peninsula and far away in the islands of the Indian and the Pacific Oceans In the West, the tracks of Indian thought may be traced far into Central Asia, where, buried in the sands of the desert, were found Indian texts I The Upanisads have shown an unparalleled variety of appeal during these long centuries and have been admired by different people, for different reasons, at different periods They are said ' 'For the histonan, who pursues the history of human thought, the Upamsads have a yet far greater significance From the mystical doctrines of the Upanisads, one current of thought may be traced to the mysticism of the Persian Sufism, to the mystic, theosophical logos doctrine of the Neo-Platomcs and the Alexandrian Christian mystics, Eckhart and Tauler, and finally to the philosophy of the great German mystic of the nmneteenth century, Schopenhauer ' Winternitz: A Hstory of Indian Literature E T Vol I (1927), p 266 See Eastern Religions and Western Thought Second Edition (1940), Chapters IV, V, VI, VII It is said that Schopenhauer had the Latin text of the Upanisads on his table and 'was in the habit, before going to bed, of performing his devotions from its pages ' Bloomfield Religion of the Veda (1908), p. 55. 'From every sentence [of the Upanisads], deep original and sublime thoughts arse, and the whole is pervaded by a high and holy and earnest spint In the whole world. there is no study so beneficial and so elevating as that of the Upamsads They are products of the highest wisdom They are destined sooner or later to become the faith of the people ' Schopenhauer.

I8 The Principal Upamşads to provide us with a complete chart of the unseen Reality, to give us the most immediate, intimate and convincing light on the secret of human existence, to formulate, mn Deussen's words, 'philosophical conceptions unequalled in India or perhaps anywhere else in the world,' or to tackle every funda- mental problem of philosophy ' All this may be so or may not be so But of one thing there is no dispute, that those earnest spirits have known the fevers and ardours of religious seeking, they have expressed that pensive mood of the thinking mind which finds no repose except in the Absolute, no rest except in the Divine. The ideal which haunted the thinkers of the Upanisads, the ideal of man's ultimate beatitude, the perfection of knowledge, the vision of the Real in which the religious hunger of the mystic for divine vision and the philosopher's ceaseless quest for truth are both satisfied is still our ideal A N. Whitehead speaks to us of the real which stands behind and beyond and within the passing flux of this world, 'some- thing which is real and yet waiting to be realised, something which is a remote possibility and yet the greatest of present facts, something that gives meaning to all that passes, and yet eludes apprehension, something whose possession is the final good, and yet is beyond all reach, something which is the ultimate ideal and the hopeless quest '2 A metaphysical curiosity for a theoretical explanation of the world as much as a passionate longing for liberation is to be found in the Upanisads Their ideas do not only enlighten our minds but stretch our souls If the ideas of the Upanisads help us to rise above the glamour of the fleshly hfe, it is because their authors, pure of soul, ever striving towards the divine, reveal to us their pictures of the splendours of the unseen. The Upanisads are respected not because they are a part of srut or -revealed literature and so hold a reserved position but because they have inspired generations of Indians with vision and strength by their in- exhaustible significance and spirtual power. Indian thought : Cp W. B Yeats 'Nothing that has disturbed the schools to controversy escaped their notice' Preface to the Ten Principal Upanisads (1937). p II 2 Scence and the Modern World, (1933), P. 238

Introduction I9 has constantly turned to these scriptures for fresh illumination and spintual recovery or recommencement, and not in vain. The fire still burns bright on ther altars. Their light is for the seeing eye and their message is for the seeker after truth I

II

THE TERM 'UPANIŞAD'

The word 'upamsad' is dervied from upa (near), nì (down) and sad (to sit), i e. sitting down near. Groups of pupils sit near the teacher to learn from him the secret doctrine In the quietude of forest hermitages the Upanisad thinkers pondered on the problems of the deepest concern and communicated their knowledge to fit pupils near them The seers adopt a certain reticence in communicating the truth They wish to be satisfied that their pupils are spiritually and not carnally minded = To respond to spiritual teaching, we require the spintual disposition The Upanisads contain accounts of the mystic significance of the syllable aum, explanations of mystic words like tayalan, which are intellgible only to the initiated, and secret texts and esoteric doctrines. Upanisad became a name for a mystery, a secret, rahasyam, commumcated only to the tested few 3 When I In an article on Christan Vedantism, Mr R Gordon Milburn writes, 'Christianty in India needs the Vedanta We missionaries have not realised this with half the clearness that we should We cannot move freely and joyfully in our own religion; because we have not sufficient terms and modes of expression wherewith to express the more immanen- tal aspects of Chnstanity A very useful step would be the recogmtion of certam books or passages in the hterature of the Vedanta as consti- tuting what might be called an Ethnic Old Testament The permission of ecclesiastical authonties could then be asked for reading passages found in such a canon of Ethnic Old Testament at divine service along with passages from the New Testament as alternatives to the Old Testament lessons ' Indian Interpreter 1913 2 Cp Plato 'To find the Father and Maker of this universe is a hard task, and when you have found him, it is impossible to speak of him before all people' Timaeus 3 guhya adesāh. C.U III 52 paramam guhyam Katha I. 3. 17. vedānte paramam guhyam S.U VI 22 vedaguhyam, vedaguhyopamısatsu gūdham. SU V 6.

20 The Principal Upanisads the question of man's final destiny was raised, Yajñavalkya took his pupil aside and whispered to him the truth.' According to the Chandogya Upamsad, the doctrine of Brahman may be imparted by a father to his elder son or to a trusted pupil, but not to another, whoever he may be, even if the latter should give him the whole earth surrounded by the waters and filled with treasures z In many cases it is said that the teacher com- municates the secret knowledge only after repeated entreaty and severe testing Samkara derives the word upanisad as a substantive from the root sad, 'to loosen,' 'to reach' or 'to destroy' with upa and m as prefixes and kuip as termination 3 If this derivation is accepted, upanisad means brahma-knowledge by which ignorance is loosened or destroyed The treatises that deal with brahma-knowledge are called the Upanisads and so pass for the Vedanta The different derivations together make out that the Upanisads give us both spiritual vision and philosophical argument 4 There is a core of certainty which is essentially incommunicable except by a way of life. It is by a strctly personal effort that one can reach the truth

III

NUMBER, DATE AND AUTHORSHIP

The Upanisads form a literature which has been growing from early times Their number exceeds two hundred, though guhyalamam Martri VI 29 abhayam var brahma bhavatı ya evam veda, it rahasyam Nrsimholtara- tāpani U VIII dharme rahasy upanisat syat Amarakosa upamsadam rahasyam yac cintyam Ś on Kena IV 7 The mjunction of secrecy about the mysteries reserved for the mtiated is found among the Orphics and the Pythagoreans : BU III 2 13 2 III II 5, BU III 2 13 3 Introduction to the Katha In his commentary on TU, he says, upanısannam vā asyām param śreya itr 4 Oldenberg suggests that the real sense of Upamsad is worship or reverence, which the word upasana signifies Úpasana brings about oneness with the object worshipped See Keith The Rehgion and Philosophy of the Veda and the Upamsads (1925), P 492.

Introduction 2I the Indian tradition puts it at one hundred and eight.' Prince Muhammad Dara Shikoh's collection translated into Persian (1656-1657) and then into Latin by Anquetil Duperron (180I and 1802) under the title Oupnekhat, contamed about fifty. Colebrooke's collection contained fifty-two, and this was based on Närāyana's lıst (c. A D. 1400). The principal Upanişads are said to be ten. Samkara commented on eleven, Isa, Kena, Katha, Praśna, Mundaka, Māndükya, Tarttırīya, Aitareya, Chāndogya, Brhad-aranyaka and Svetasvalara He also refers to the Kausi- takī, Jābāla, Mahānārāyana and Paingala Upanișads in his commentary on the Brahma Sutra These together with the Martrāyanīya or Maitrī Upamsad constitute the principal Upanișads. Rāmānuja uses all these Upanisads as also the Subala and the Cilika. He mentions also the Garbha, the Jabāla and the Maha Upanisads Vıdyāraņya includes Nrsi- mihottara-tapani Upanisad among the twelve he explained in his Sarvopanisad-arthanubhūti-prakāsa. The other Upanisads which have come down are more religious than philosophical. They belong more to the Puräna and the Tantra than to the Veda. They glorify Vedanta or Yoga or Samnyäsa or extol the worship of Siva, Sakti or Vişņu,2 I See the Muktka U , where it is said that salvation may be attained by a study of the hundred and eight Upanisads I 30-39 z There is, however, considerable argument about the older and more onginal Upamsads Max Muller translated the eleven Upanisads quoted by Samkara together with Mattrayaniya Deussen, though he translated no less than sixty, considers that fourteen of them are onginal and have a connection with Vedic schools Hume translated the twelve which Max Muller selected and added to them the Mandukya. Keith in his Religion and Phtlosophy of the Veda and the Upamisads icludes the Mahanarayana His list of fourteen is the same as that of Deussen. Englsh translations of the Upanisads have appeared in the following order. Ram Mohan Roy (1832), Roer (1853), (Biblotheca Indica) Max Muller (1879-1884) Sacred Books of the East, Mead and Chattopadhyaya (1896, London Theosophical Society), Sitaram Sastri and Ganganath jhā (1898-1901), (G. A. Natesan, Madras), Sītānāth Tattvabhūsan (1900), S C. Vasu (1911), R Hume (1921) E B Cowell, Hıriyanna, Dvıved, Mahādeva Sastrī and Srī Aurobindo have published transla- tons of a few Upamsads Samkara's commentaries on the principal Upanisads are available in Englsh translations also His interpretations are from the standpoit of advatta or non-dualism Rangaramanuja has adopted the pomt of view of Ramanuja in his commentaries on the Upanisads Madhva's commentaries are from the standpoint of dualism Extracts from his

22 The Principal Upansads Modern criticism is generally agreed that the ancient prose Upanışads, Aıtareya, Kausītakī, Chāndogya, Kena, Tarttırīya and Brhad-aranyaka, together with Isa and Katha belong to the eighth and seventh centuries B c They are all pre-Buddhis- tic. They represent the Vedanta in its pure original form and are the earliest philosophical compositions of the world. These Upanisads belong to what Karl Jaspers calls the Axial Era of the world, 800 to 300 BC, when man for the first time simul- taneously and independently in Greece, China and India ques- tioned the traditional pattern of life As almost all the early literature of India was anonymous, we do not know the names of the authors of the Upanısads. Some of the chief doctrines of the Upanisads are associated with the names of renowned sages as Aruni, Yajñavalkya, Bālākı, Śvetaketu, Sāndılya They were, perhaps, the early exponents of the doctrines attributed to them The teach- ings were developed in parsads or spintual retreats where teachers and pupils discussed and defined the different views As a part of the Veda, the Upanisads belong to śrutt or re- vealed lıterature They are immemorial, sanātana, timeless Their truths are said to be breathed out by God or visioned by the seers They are the utterances of the sages who speak out of the fullness of their illumined experience They are not reached by ordinary perception, inference or reflection, but seen by the seers, even as we see and not infer the wealth and riot of colour in the summer sky The seers have the same sense of assurance and possession of their spirtual vision as we have of our physical perception The sages are men of 'direct' vision, in the words of Yaska, saksat-krta-dharmanah, and the records of their experiences are the facts to be considered by any philo- sophy of religion The truths revealed to the seers are not mere reports of introspection which are purely subjective The inspired sages proclaim that the knowledge they communicate is not what they discover for themselves It is revealed to commentanes are found in the edition of the Upanisads published by the Panmi Office, Allahabad 1 They are relevant in matters which cannot be reached by perception and inference aprapte sastram arthavat Mimamsa Sutra I I 5

• Introduction 23 them without their effort 1 Though the knowledge is an experi- ence of the seer, it is an experience of an independent reality which impinges on his consciousness. There is the impact of the real on the spirit of the experiencer. It is therefore said to be a direct disclosure from the 'wholly other,' a revelation of the Divine Symbolically, the Upanisads describe revelation as the breath of God blowing on us 'Of that great being, this is the breath, which is the Rg Veda.': The divine energy is compared to the breath which quickens It is a seed which fertilises or a flame which kindles the human spirit to its finest issues It is interesting to know that the Brhad-āraryaka Upanisad tells us that not only the Vedas but history, sciences and other studies are also 'breathed forth by the great God."'3 The Vedas were composed by the seers when they were in a state of inspiration. He who inspires them is God.4 Truth is impersonal, apauruseya and eternal, nitya. Inspiration is a joint activity, of which man's contemplation and God's revelation are two sides The Svetăsvatara Upanisad says that the sage Śvetaśvatara saw the truth owing to his power of contemplation, tapah-prabhava, and the grace of God, deva-prasada.s The dual significance of revelation, its subjective and objective character, is suggested here. The Upanisads are vehicles more of spiritual illumination than of systematic reflection. They reveal to us a world of rich and varied spirtual experience rather than a world of abstract I puruşa-prayatnam vina prabalibhuta Ś. : BU. II I 10, MU II 1. 6; R.V. X 90 9. 3 II 4 10 The Naiyayibas maintain that the Vedas were composed by God, while the Mimamsakas hold that they were not composed at all either by man or by God, but have existed from all eterity in the form of sounds It is perhaps a way of saying that the timeless truths of eternity exist from everlasting to everlasting Aristotle regards the fundamental truths of religion as eternal and indestructible, 4 With reference to the prophets, Athenagoras says: 'While entranced and deprived of ther natural powers of reason by the mfuence of the Divine Spint, they uttered that which was wrought in them, the spirit Apol IX. using them as its instrument as a flute-player might blow a fute' Cp 'Howbert, when he the spint of truth is come he shall guide you unto all the truth, for he shall not speak from bimself, but whatsoever things he shall hear, these shall he speak.' John XVI 13. 5 VI 21

24 The Principal Upanşads philosophical categories Their truths are verified not only by logical reason but by personal experience. Their aim is prac- tical rather than speculative Knowledge is a means to freedom. Philosophy, brahma-vidya, is the pursuit of wisdom by a way of lıfe.

IV

THE UPANIȘADS AS THE VEDĀNTA

The Vedanta meant originally the Upanisads, though the word is now used for the system of philosophy based on the Upanışads Literally, Vedanta means the end of the Veda, vedasya antak, the conclusion as well as the goal of the Vedas The Upanisads are the concluding portions of the Vedas Chrono- logically they come at the end of the Vedic period As the Upanisads contain abstruse and difficult discussions of ultimate philosophical problems, they were taught to the pupils at about the end of their course When we have Vedic recitations as religious exercises, the end of these rectals is generally from the Upamsads The chief reason why the Upanisads are called the end of the Veda is that they represent the central aim and meaning of the teaching of the Veda I The content of the Upansads s vedānta vynanam, the wisdom of the Vedanta 2 The Samhitas and the Brahmanas, which are the hymns and the liturgical books, represent the karma-kanda or the ritual portion, while the Upanisads represent the gñāna-kanda or the knowledge portion The learning of the hymns and the per- formance of the rites are a preparation for true enlightenment 3 The Upanisads describe to us the life of spirit, the same yesterday, to-day and for ever. But our apprehensions of the life of spirit, the symbols by which we express it, change with I tlesu tarlavad vede vedantah su-pratısļhtah Muktka U I g Agam, vedā brahmālma-vısayā Bhāgavata XI 21 35 ālmarkatva-vidyā-prati- pattaye sarve-vedāntā ārabhyante upansat pramānam Vedānta-sāra S B Iotroduction vedanto nama

ª MU III 2 6 S U speaks of the highest mystery in the Vedanta vedānte paramam guhyam VI 22 3 Much of the material in the C U and B U. belongs properly to the Brāhmanas

Introduction 25 time. All systems of orthodox Indian thought accept the authoritativeness of the Vedas, but give themselves freedom in their interpretation. This variety of interpretation is made possible by the fact that the Upanisads are not the thoughts of a single philosopher or a school of philosophers who follow a single tradition. They are the teachings of thinkers who were interested in different aspects of the philosophical problem, and therefore offer solutions of problems which vary in their in- terest and emphasis There is thus a certain amount of fluidity in their thought which has been utilised for the development of different philosophical systems. Out of the wealth of sugges- tions and speculations contained in them, different thinkers choose elements for the construction of their own systems, not infrequently even through a straining of the texts. Though the Upanisads do not work out a logically coherent system of metaphysics, they give us a few fundamental doctrines which stand out as the essential teaching of the early Upanisads. These are recapittlated in the Brahma Sutra. The Brahma Sitra is an aphoristic summary of the teaching of the Upanisads, and the great teachers of the Vedanta develop their distinctive views through their commentaries on this work. By interpreting the sutras which are laconic in form and hardly intelligible without interpretation, the teachers justify their views to the reasoning intelligence. Different commentators attempt to find in the Upanisads and the Brahma Sutra a single coherent doctrine, a system of thought which is free from contradictions. Bhartrprapafca, who is anterior to Samkara, maintains that the selves and the physical universe are real, though not altogether different from Brahman. They are both identical with and different from Brahman, the three together constituting a unity in diversity. Ultimate Reality evolves into the universal creation srsti and the universe retreats into it at the time of dissolution, pralaya." The advaita of Samkara insists on the transcendent nature ' Even the Buddhists and the Jainas accept the teaching of the Upanisads, though they interpret it in their own ways. See Introduction māta No 35. to Dhamma-pada and Vsesavasyaba Bhāsya, Yašocijasa Jaina Grantha- : See Indsan Antiquary (1924), pp. 77-86.

26 The Principal Upamsads of non-dual Brahman and the duality of the world including Isvara who presides over it Reality is Brahman or Atman No predication is possible of Brahman as predication involves dualty and Brahman is free from all duality The world of duality is empircal or phenomenal The saving truth which redeems the mndividual from the stream of births and deaths is the recognition of his own identity with the Supreme 'That thou art' is the fundamental fact of all existence ' The multi- plcity of the universe, the unending stream of life, is real, but only as a phenomenon Ramanuja qualifies the non-dual philosophy so as to make the personal God supreme While Brahman, souls and the world are all different and eternal, they are at the same time in- separable a Inseparability is not identity Brahman is related to the two others as soul to body They are sustained by Hım and subject to His control Ramanuja says that while God exists for Himself, matter and souls exist for His sake and sub- serve His purposes The three together form an organic whole Brahman is the inspiring principle of the souls and the world The souls are different from, but not independent of, God They are said to be one only in the sense that they all belong to the same class The ideal is the enjoyment of freedom and bliss in the world of Narayana, and the means to t is either prapattt or bhaktr The individual souls, even when they are freed through the influence of their devotion and the grace of God, retain their separate individuality For him and Madhva, God, the author of all grace, saves those who give to Him the worship of love and faith For Madhva there are five eternal distinctions between (I) God and the individual soul, (2) God and matter, (3) soul and matter, (4) one soul and another, (5) one particle of matter and another. The supreme being endowed with all auspicious qualities is called Visnu, and Laksmi is His power dependent on Hım Moksa is release from rebirth and residence in the abode of Narayana Human souls are innumerable, and each of them is separate and eternal The divine souls are destined for salvation Those who are neither very good nor very bad : CU VI. 8 7, B.U. I. 4. IO, a a-prthak-siddha

Introduction 27 are subject to samsära, and the bad go to hell. Rght knowledge of God and devotion to Him are the means to salvation Without divine grace there can be no salvation I Baladeva adopts the view of acintya-bhedabheda Difference and non-difference are positive facts of evperience and yet cannot be reconciled. It is an incomprehensible synthesis of opposites Rāmanuja, Bhāskara, Nımbärka and Baladeva beheve that there is change in Brahman, but not of Brahman 2

V

RELATION TO THE VEDAS RG VEDA

Even the most inspired writers are the products of their environment They give voice to the deepest thoughts of their own epoch A complete abandonment of the existing modes of thought is psychologically impossible The writers of the Rg Veda speak of the ancient makers of the path 3 When there is an awakening of the mind, the old symbols are interpreted in a new way. In pursuance of the characteristic genius of the Indian mind, not to shake the beliefs of the common men, but to lead them on by stages to the understanding of the deeper philosophical meaning behind their belefs, the Upanisads develop the Vedic ideas and symbols and give to them, where necessary, new meanings which relieve them of their formalistic character Texts from the Vedas are often quoted mn support of the teachings of the Upanisads The thought of the Upanisads marks an advance on the ritualistic doctrines of the Brahmanas, which are themselves different in spirt from the hymns of the Rg Veda A good deal of time should have elapsed for this long development. The mass of the Rg Veda must also have taken time to produce, * moksas ca visnu-prasādena vinā na labhyate Visnu-tattva-mrnaya See IP Vol II, pp 751-765, BG, pp 15-20 X 14 I5 3 ıdam nama rsıbhyah purvajebhyah purvebhyah pathi-krdbhyah B

28 The Principal Upanışads especially when we remember that what has survived is probably a small part compared to what has been lost.I Whatever may be the truth about the racial affinties of the Indian and the European peoples, there is no doubt that Indo- European languages derive from a common source and illustrate a relationship of mind In its vocabulary and inflexions Sanskrit2 presents a striking sımilarity to Greek and Latın Sır William Jones explained it by tracing them all to a common source 'The Sanskrit language,' he said mn 1786, in an address to the Asiatic Society of Bengal, 'whatever be its antiquity, is of a wonderful structure, more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either, yet bearing to both of them a stronger affinty, both in the roots of verbs, and in the forms of grammar, than could possibly have been produced by accident, so strong, indeed, that no philologer could examine them all without believing them to have sprung from some common source which perhaps no longer exists There is a similar reason, though not quite so forcible, for supposing that both the Gothic and the Celtic, though blended with a different idiom, had the same origin with the Sanskrit, and the old Persian might be added to the same famıly' The oldest Indo-European literary monument is the Rg Veda 3 The word 'Veda,' from uid, to know, means knowledge I 'We have no right to suppose that we have even a hundredth part of the religious and popular poetry that existed during the Vedic age' Max Muller Six Systems of Indian Philosophy (1899), P 41 › samskrta perfectly constructed speech 3 'The Veda has a two-fold interest it belongs to the history of the world and to the history of India In the history of the world, the Veda fills a gap which no lterary work in any other language could fill It carnes us back to times of which we have no records anywhere, and gives us the very words of a generation of men, of whom otherwise we could form but the vaguest estimate by means of conjectures and inferences As long as man contmues to take an interest in the history of his race and as long as we collect in libraries and museums the relics of former ages, the first place in that long row of books which contains the records of the Aryan branch of mankind will belong for ever to the Rg Veda' Max Muller Ancient History of Sanskrit Literature (1859), p 63 The Rg Veda, according to Ragozin 'is, without the shadow of a doubt, the oldest book of the Aryan family of nations ' Vedic India (1895), p 1I4 Winternitz observes 'If we wish to learn to understand the beginnings of our own culture, if we wish to understand the oldest Indo-European

Introduction 29 par excellence, sacred wisdom Science is the knowledge of secondary causes, of the created details; wisdom is the know- ledge of primary causes, of the Uncreated Principle The Veda is not a single hiterary work like the Bhagavad-gita or a collection of a number of books compiled at some particular time as the Tri-pitaka of the Buddhists or the Bible of the Christians, but a whole literature which arose in the course of centuries and was handed down from generation to generation through oral transmission. When no books were available memory was strong and tradition exact. To impress on the people the need for preserving this hterature, the Veda was declared to be sacred knowledge or divine revelation. Its sanctity arose spontaneously owing to its age and the nature and value of its contents. It has since become the standard of thought and feeling for Indians The name Veda signifying wisdom suggests a genuine spirit of inquiry. The road by which the Vedic sages travelled was the road of those who seek to inquire and understand. The questions they investigate are of a philosophical character. 'Who, verily, knows and who can here declare it, where it was born and whence comes this creation? The gods are later than this world's production Who knows, then, whence it first came into being?'r According to Sayana, Veda is the book which describes the transcendent means for the fulfilment of well- being and the avoidance of evils 2 There are four Vedas. the Rg Veda which is mainly composed culture, we must go to India, where the oldest literature of an Indo- European people is preserved For, whatever view we may adopt on the problem of the antiquity of Indian literature, we can safely say that the oldest monument of the literature of the Indians s at the same time the oldest monument of Indo-European hterature which we possess' A History of Indian Literature, E T. Vol. I (1927), p. 6 See also Bloomfield: The Religion of the Veda (1908), p 17. He says that the Rg Veda is not only 'the most ancient literary monument of India' but also 'the most ancient literary document of the Indo-European peoples' 'This literature is earler than that of either Greece or Israel, and reveals a high level of civilsation among those who found in it the expression of their worship,' according to Dr Nicol Macnicol See his Hindu Scriptures (1938), p XIV I X 129 z ısta-prapiy-anısta-parıhārayoralaukıkam vedayatı sa vedah upāyam yo grantho

30 The Principal Upamsads of songs of praise, the Yajur Veda, which deals with sacrificial formulas, the Sama Veda which refers to melodies, and the Atharva Veda, which has a large number of magic formulas Each contains four sections consisting of (1) Samlntā or collec- tion of hymns, prayers, benedictions, sacrificial formulas and htanies, (11) Brahmanas or prose treatises discussing the significance of sacrificial rites and ceremonies, (111) Aranyakas or forest texts, which are partly included in the Brahmanas and partly reckoned as independent, and (1v) Upansads Veda denotes the whole literature made up of the two portions called Mantra and Brahmana I Mantra is derved by Yaska from manana, thinking 2 It is that by which the contemplation of God is attempted Brahmana deals with the elaboration of worship into ritual Parts of Brahmanas are called Aranyakas Those who continue their studies without marrying are called aranas or aranamanas They lived in hermitages or forests The forests where aranas (ascetics) live are aranyas Their speculations are contained ın Aranyakas Yāska refers to different interpretations of the Vedas by the rtualısts (yājñikas), the etymologists (nairuktas) and mytholo- gısts (artıhāsikas) The Brhad-devata which comes after Yaska's Nirukta also refers to various schools of thought in regard to Vedic interpretations It mentions atma-vadins or those who relate the Vedas to the psychological processes The Rg Veda, which comprises 1,017 hymns divided into ten books, represents the earliest phase in the evolution of religious consciousness where we have not so much the com- mandments of priests as the outpourings of poetic minds who were struck by the immensity of the universe and the in- exhaustible mystery oflife The reactions of sımple yet unsophistı- cated minds to the wonder of existence are portrayed in these joyous hymns which attribute divinity to the striking aspects of nature We have worshıp of devas,3 deities lıke Sürya (sun),

bhasa I mantra-brāhmanayor veda namadheyam Apastamba in Yajna-pari- 2 Nırukta VII 3 6 3 The devas are, according to Amara, the immortals, amarah, free from old age, mrjarah, the evershining ones, devah, heavenly beings, trdasal, the knowing ones, uibudhah, and gods or deities, surah

Introducton 3I Soma (moon), Agni (fire), Dyaus (sky), Prthivi (carth),: Maruts (storm winds), Vāyu (wind), Ap (water), Usas (dawn). Even deities whose names are no longer so transparent were orginally related to natural phenomena such as Indra, Varuņa, Mitra, Aditi, Visnu, Püșan, the two Asvins, Rudra and Parjanya Qualities which emphasse particular important aspects of natural phenomena attained sometimes to the rank of inde- pendent deities 2 Savitr, the inspirer or the life-giver, Vivasvat, the shining, were at first attributes and names of the Sun but later became independent Sun-gods Some of the deities wor- shipped by the different tribes were admitted into the Vedic pantheon Püsan, originally the Sun-god of a small shepherd tribe, becomes the protector of travellers, the god who knows all the paths. Some deities have their basis in abstract qualities such as śraddha, faith, manyu, anger.3 We also come across Rbhus, or elves, Apsaras or nymphs, Gandharvas or forest or field spirits.4 Aswas who become the enemies of the gods in the later Vedic works retain in the Rg Veda the old meaning of 'possessors of wonderful power' or 'God' which the corre- sponding word Ahura has in the Avesta 5 I In Greek mythology Zeus as sky-father is in essential relation to earth mother See A B Cook Zeus (1914) I, p 779 2 The ancient Greeks advanced the natural elements into gods by deifying their attributes Apollo shone in the sun Boreas howled in the mountain blasts Zeus threatened in the lghtning and struck in the thunderbolt 3 These occur in the latest hymns of the tenth book of the Rg Veda. 4 The Vedic Indians were not phallus worshippers Sisna-devah (R V. VII 21 5, X 99 3) does not mean phallus-worshıppers Yaska says that it refers to non-cehbates "isna-devah a-brahmacaryah,' IV 9 Sayana adopts this view sisnena divyant krīdant, th sisna-devah, a-brahmacarya tty artha Though it is a bahuvrihi compound meaning those whose deity is phallus, the word 'deva' is to be taken mn its secondary sense, laksyartha It means those who are addicted to sex life. The plural number also suggests that it is not a deity that is meant Cp the later Sanskrıt sisnodara-parayanah 'Addicted to the gratification of sex and stomach' 5 The Persians call their country Iran, which is the airiya of the Avesta and signifies the land of the Aryans Even to-day after centuries of Islam, the mfluences of Aryan thought are not altogether effaced. The Muslims of Persia tend to emphasise passages of the Quran which are capable of a mystic mnterpretation Professor E G. Browne writes. 'When in the seventh century the warlke followers of the Araban prophet swept across Iran, overwhelming in their tumultuous onslaught

32 The Principal Upamşads Varuna, a god common both to the Indians and the Iranians, regulates the course of the sun and the sequence of the seasons He keeps the world in order and is the embodiment of truth and order which are binding on mankind He protects moral laws and punishes the sinful The Vedic Indians approach Varuna in trembling and fear and in humble reverence and ask for forgiveness of sins ' Indra, who is a king among the gods, occupying the position of Zeus in the Greek Olympus, 1s Invoked by those who are fighting and struggling Agni is the mediator between men and gods The hymns speak of him as a dear friend, the master of the house, grha-patt He bears the sacrificial offerings to the gods and brings the gods down to an ancient dynasty and a venerable religion, a change, apparently almost unparalleled mn history, was in the course of a few years brought over the land Where for centuries the ancient hymns of the Avesta had been chanted and the sacred fire had burned, the cry of the Mu'ezzin sum- moning the faithful to prayer rang out from minarets reared on the runs of the temples of Ahura Mazda The priests of Zoroaster fell by the sword, the ancient books perished in the flames, and soon none were left to represent a once mighty fath but a handful of exiles flying towards the shores of India and a despised and persecuted remnant in solitary Yezd and remote Kırman Yet, after all, the change was but skn deep and soon a host of heterodox sects born on Persian soil- Shi'ites, Sufis, Ismails and philosophers arose to vindicate the claim of Aryan thought to be free and to transform the religion forced on the nation by Arab steel into something which, though still wearing a semblance of Islam, had a signficance widely different from that which one may fairly suppose was intended by the Arabian prophet ' A Year amongst the Persians (1927), p 134 1 Varuna becomes Ahura Mazda (Ormuzd), the supreme God and Creator of the world In one of those conversations with Zoroaster which embody the revelation that was made to him, it is recorded, Ahura says, 'I maintamn that sky there above, shining and seen afar and encompas- sing the earth all round It looks like a palace that stands built of a heavenly substance firmly establshed with ends that lie afar, shining, mn its body of ruby over the three worlds, it is like a garment mnlaid with stars made of a heavenly substance that Mazda puts on ' Yasht XIII Like Varuna, who is the lord of ria, Ahura is the lord of asa As Varuna is closely allied with Mitra, so is Ahura with Mithra, the sun-god Avesta knows Verethragna who is Vrtrahan, the slayer of Vrtra Dyaus, Apamnapāt (Apam Napat), Gandharva (Gandarewa), Krsānu (Keresāni), Vayu (Vayu), Yama, son of Vwvasvant (Yıma, son of Vivanhvant) as well as Yajna (Yasna), Hotr (Zaotar), Atharva priest (Athravan) These poit to the common religion of the undivided Indo-Aryans and Iramans In the later Avesta, the supreme God is the sole creator but his attr- butes of the good spint, righteousness, power, piety, health and immor- tality become personified as 'the Immortal Holy Ones.'

Introduction 33 the sacrifice. He is the wise one, the chief priest, purohita. Mitra is the god of light. When the Persians first emerge into history, Mitra is the god of light who drives away darkness. He is the defender of truth and justice, the protector of righteous- ness, the mediator between Ahura Mazda and man I Mitra, Varuna and Agni are the three eyes of the great ılluminator Sun.2 Aditı is said to be space and air, mother, father and son She is all comprehending 3 Deities presiding over groups of natural phenomena became identified The vanous Sun-gods, Sürya, Savitr, Mitra and Vișnu tended to be looked upon as one. Agni (Fire) is regarded as one deity with three forms, the sun or celestial fire, lightning or atmospheric fire and the earthly fire manifest in the altar and in the homes of men. Agan, when worship is accorded to any of the Vedic deities, we tend to make that deity, the supreme one, of whom all others are forms or manifestations He is given all the attributes of a monotheistic deity. As several deties are exalted to this first place, we get what has been called henotheism, as distinct from monotheism. There is, of course, a difference between a psycho- logical monotheism where one god fills the entire life of the worshipper and a metaphysical monotheism. Synthesising processes, classification of gods, simplfication of the ideas of divine attributes and powers prepare for a metaphysical unity, the one principle informing all the deities,4 The supreme I Mithraism is older than Christamty by centures The two faiths were in acute rivalry until the end of the third century A D The form of the Christian Eucharist is very like that of the followers of Mithra 2 cıtram devānam ud agād anīkam cakşur mihrasya varunasyagneh āprā dyāva prthıvī antarıksam sūrya atma jagatas tasthusas ca

3 adıtır dyaur adıtır antarıksam, RV I 15I I

aditır māta, sa prta, sa putrah všve-devā adıtıh pašca-janā adıtır jatam, aditır janitvam. RV I 89 10. For Anaximander, the boundless and undifferentiated substance which fills the universe and is the matrix in which our world is formed, is theos. 4 mahad devanām asuratvam ekam RV III 55 II. 'One fire burns in many ways' one sun illumines the universe, one divine dispels all darkness He alone has revealed himself i all these forms.' eka evāgnır bahudhā samiddha ekah sūryo višvam anu prabhūtah ekawvosāh sarvam idam vibhaty ekam vardam vi babhūva sarvam R V VIII 58 2

34 The Principal Upanrşads Is one who pervades the whole universe He is gods and men,I The Vedic Indians were sufficiently logical to realise that the attributes of creation and rulership of the world could be granted only to one being We have such a being in Praja-pati, the lord of creatures, Visva-karman, the world-maker Thus the logic of religious faith asserts itself in favour of monotheism This tendency is supported by the conception of rta or order. The universe is an ordered whole; it is not disorderliness (akosmia) 2 If the endless variety of the world suggests numerous deities, the unity of the world suggests a unitary conception of the Deity If philosophy takes its rise in wonder, if the impulse to it is in scepticism, we find the beginnings of doubt in the Rg Veda It is said of Indra 'Of whom they ask, where is he? Of him indeed they also say, he is not '3 In another remarkable hymn, the priests are invited to offer a song of praise to Indra, 'a true one, if in truth he is, for many say, "There is no Indra, who has ever seen him? To whom are we to direct the song of praise?"'4 When reflection reduced the deities who were once so full of vigour to shadows, we pray for faith 'O Faith, endow us with belief '5 Cosmological thought wonders whether speech and air were not to be regarded as the ultimate essence of all things 6 In another hymn Praja-pati is praised as the creator and preserver of the world and as the one god, but the reframn occurs in verse after verse 'What god shall we honour by means of sacrifice?'7 Certainty is the source of mertia in thought, while doubt makes for progress Agni, kindled in many places, is but one, One the all-pervading Sun, One the Dawn, spreading her light over the earth All that exists is one, whence is produced the whole world See also X 81 3 I yo nah pıtā janitā yo vidhātā dhāmān veda bhuvanan visva yo devānām nāmadhā eka eva tam samprasnam bhuvanā yanty anyā

• See Plato Gorgias 507 E RV X 82 3

3 II I2 4 VIII 100, 3 ff 6 Germ of the world, the deities' vital spirt, 5 X. 151 5

This god moves ever as his will inclines him His voice is heard, his shape is ever viewless Let us adore this air with our oblation X 168 4 7 kasmar devāya havısā vidhema? X 121

Introduction 35 The most remarkable account of a superpersonal monism is to be found in the hymn of Creation ' It seeks to explain the universe as evolving out of One. But the One is no longer a god like Indra or Varuņa, Praja-pati or Visva-karman. The hymn declares that all these gods are of late or of secondary origin. They know nothing of the beginning of things. The first principle, that one, tad ckam, is uncharacterisable. It is without qualities or attributes, even negative ones To apply to it any description is to limit and bind that which is limitless and boundless .= 'That one breathed breathless. There was nothing else' It is not a dead abstraction but indescribable perfection of being Before creation all this was darkness shrouded in darkness, an impenetrable void or abyss of waters,3 until through the power of tapas,4 or the fervour of austerity, the One evolved into determinate self-conscious being. He becomes a creator by self-limitation. N thing outside himself can limit him. He only can limit hiinself. He does not depend on anything other than himself for his manifestation. This power of

: See BU III 9 26 3 Cp Genesis I. 2, where the Spint of God is said to move on the face I X 129

of the waters, and the Puranic description of Visnu as resting on the Serpent Infinite in the milky ocean. Homer's Iltad speaks of Oceanos as 'the source of all things' including even the gods 14, 246, 302. Many others, North American Indians, Aztecs, etc, have such a belef. According to Arstotle, Thales considered that all things were made of water. The Greeks had a myth of Father-Ocean as the ongin of all things. Cp Nrsimha-purva-tapant U. I I. apo va idam asan sahlam eva, sa praja-patir ebah pusbara-parne samabhavat, tasyantar manası pamah samacartata taam srjeyam th 'All this remained as water along (without any form). Only Praja-pati came to be in the lotus leaf. In his mind arose the desire, "let me create this (the world of names and forms)." Two explanations are offered for the presence of identical symbols tised in an identical manner in different parts of the world W. J. Perry and his friends argue that these myths and symbols were derived originally from Egyptian culture which once spread over the world, leaving behind these vestiges when it receded This theory does not bear close examination and is not widely held The other explanation is that hnman beings are very much the same the world over, their minds are similarly constituted and their expenence of life under primitive conditions does not differ from one part of the world to another and it is not unnatural that identical ideas regarding the origin and nature of the world arse independently. 4 tapas literally means heat, creative heat by which the brood hen produces life from the egg

36 The Principal Upamsads actualisation is given the name of māya in later Vedanta, for the manifestation does not disturb the unity and integrity of the One The One becomes manifested by its own intrinsic power, by its tapas. The not-self is not independent of the self It is the avyakta or the unmanifested While it is dependent on the Supreme Self, it appears as external to the individual ego and is the source of its ignorance The waters represent the unformed non-being in which the divine lay concealed in darkness We have now the absolute in itself, the power of self-limitation, the emergence of the determinate self and the not-self, the waters, darkness, para-prakrtt. The abyss is the not-self, the mere potentiality, the bare abstraction, the receptacle of all developments The self-conscious being gives it existence by impressing his forms or Ideas on it The unmanifested, the indeterminate receives determinations from the self-conscious Lord. It is not absolute nothing, for there is never a state in which it is not in some sense.' The whole world is formed by the union of being and not-being and the Supreme Lord has facing him this indetermination, this aspiration to existence 2 Rg Veda describes not-being (asat) as lying 'with outstretched

' See Patngala U I 3 In the Puranas, this idea is vanously developed Brahma Purana makes out that God first created the waters which are called nara and released his seed into them, therefore he is called Narayana The seed grew into a golden egg from which Brahma was born of his own accord and so 1s called srayambhi Brahma divided the egg mnto two halves, heaven and earth I I 38ff The Brahmanda Purara says that Brahma, known as Narayana, rested on the surface of the waters Vidyaranya on Mahanarayana U. III. 16 says nara-sarīrānām upadāra-rūpā, y annādı-panca-bhūtām nara-sabdenocyante, teşu bhūtesu ya apo muktyāh tā ayanam adharo yasya visnoh so'yam narayanah samudra-jala-šayi Cp apo nāra tt prokta apo vai nara-sūnavah ayaram tasya tāh proktās tena nārayanas smrtah The Visru-dhamoltara says that Visnu created the waters and the creation of the egg and Brahma took place afterwards 3 Speaking of Boehme's mystic philosophy which influenced Wilham Lau, Stephen Hobhouse wntes that he believes 'in the Ungrund, the fathomless abyss of freedom or indifference, which is at the root, so to speak, of God and of all existences the idea of the mighty but blind face of Desire that arses out of this abyss and by means of imagination shapes itself into a purposeful will which is the heart of the Divmne personahty ' Seleeted Mystical Writirgs of Wilham Law (1948), p 307

Introduclion 37 feet' like a woman in the throes of childbirth ' As the first product of the divine mind, the mind's first fruit, came forth kama, desire, the cosmic will, which is the primal source of all existence. In this kama, 'the wise searching in their hearts, have by contemplation (manīsā), discovered the connection between the existent and the non-existent' ?. The world is created by the personal self-conscious God who acts by his intelligence and will This is how the Vedic seers understood in some measure how they and the whole creation arose. The writer of the hymn has the humility to admit that all this is a surmise, for it is not possible for us to be sure of things which lie so far beyond human knowledge,3 This hymn suggests the distinction between the Absolute Reality and Personal God, Brahman and Isvara, the Absolute beyond being and knowledge, the super-personal, super-essential godhead in its utter transcendence of all created beings and its categories and the Real manifested to man in terms of the highest categories of human experience. Personal Being is treated as a development or manifestation of the Absolute. In another hymn,4 the first existent being is called Praja-pati, facing the chaos of waters. He impregnates the waters and becomes manifest in them mn the form of a golden egg or germ, from which the whole unverse develops.5 He is called the one 2 Kama becomes defined later as iccha, desire and krıya, action It is I I. 10. 72. the creative urge Cp with Kama, the Orphic god, Eros, also called Phanes, who is the principle of generation by whom the whole world is created. 3 See also I 16 4 32, where the wnter says that he who made all this does not probably know its real nature 'He, the first orgin of this creation, whether he formed it all or did not form it, Whose eye controls this world in highest heaven, He, verly, knows it, or perhaps he knows not ' 4 I I0 I2I X 129 7 ET by Max Muller. 5 Iranya-garbha, lterally gold-germ, source of golden light, the world- soul, from which all powers and existences of this world are denved It comes later to mean Brahma, the creator of the world In the Orphic Cosmogony we have similar ideas Professor F M Cornford writes, 'In the beginning there was a primal undifferentiated unity, called by the Orphics "Night " Within this umty the world egg was generated, or

38 Th Principal Upanisads hife or sonl of the gods (devanam asuh) t Hiranva-rarbha is the first born determinater sistent whdr Brahman-Kvara, Absolute . God is m the realm of the ttangrnd at > The wotld is mid to be a projeetion, emiaon ot estrindlpation of the gbd b ing of God, of the eternal order whwch t. ctemally prrnt mn the divine widom The Pmrusa Saltat n poits in conent foun the pdl of a pumeval brmg evisting tx fore ins deb rimnete .Mistence and evolving himw If m the empiical oniwp. The bin p con-

necording to otnr arcouat , ft hinard b; wetr . June ( hrong , The egg disided into two hahe 1b tra and f oth Vthe dh Hritrs il Farth ain the Father id Mother of all bfe In pls td trim the npge hall of the epr torm' te dotns of therls t lrrrontun the mt tufe or shme from whih thr drs lind (I ath) attr i trrt ruth and heaven appe urd a winged poitat of hrht ind hs 3. . al minvh idr ns Phant , Tro, Met Tra ipwo. eht The fur tion ol tht ap nt, m which sre wis at tet unditteu atritrd, vt tn peaesate hte rither bt the immedate projction of .'d from it rlf ot bs umting the undered parents. Heren ind Fitth in munir tt oh poar 'att murr we purs of supreme gods Oee inusand Jethy thmngorand Rthy frpe ann Iera ' Cambridre troient Hstors, Vol IV ttozn. p 5tn Anaximander deselop, a rhrme vimlar to the Drpht coymolopy (1) Ihere is a primal unditferentiated umts, (2) \ +rparatn of oppintrs in pair to form the world order (3) Vreamion of the . sundtr Inpyartes to generate hfe This formuht m statrd by Funpsde (Mrlaript. T'ragment ¡S.) 'The tile i not mint, I hid it ftom my mother thit Heaven and I arth wen onee on form, and vhen thes hid bern .underd from one another, thes gire birth to all thinp and broueht the m up into the hght ' t It is qite possibk that the Simkhya ss tim was a development from the iders suggested in thi hymn Primtise mitter (waters) is vud to be ewstent independenth and prnsa first come , into determite consciousness m intelhgence (mahat or tuddlt), which is a prouct of matter (avyahta) ' ho dadaria prathaman. jayamaram astl arar'ar 3ad anastha bibkartt bhumya asussgatma h.ra sui ho vidt amsam upigat

This distinction which becomes estabhshed in the Upuusuls has its prastum etal

parallels in other lustorical developments Cp the three Bodies of the Buddha, Dharmahaya or the Absolute Renhty, Sambhogakaya, the personal God or the Logos and Numanakaya or the historical embodi- ment of the I ogos mn a material body born into the world at a given moment of time See I P Vol I, pp 597-9 The Suhs regard Al Haqq as the Absolute Reahty, the abyss of godhead, Allah as the personal Lord, and Muhammad the prophet as the historical embodiment 3 RV X 90.

Introduction 39 ceived as a cosmic person with a thousand heads, eyes and feet, who filled the whole universe and extended beyond it, by the length of ten fingers,' the universe bemg constituted by a fourth of his nature 2 The world form is not a complete expres- sion or manifestation of the divine Reality. It is only a fragment of the divme that is manifested in the cosmic process The World-soul is a partial expression of the Supreme Lord. Creation is interpreted in the Vedas as development rather than the bringing into being something not hitherto existent. The first principle is manifested in the whole world. Purusa by his sacrifice becomes the whole world. This view prepares for the development of the doctrine which is emphasised in the Upamisads that the spirit in man is one with the spirit which is the prius of the world Within this world we have the one positive principle of being and yet have varying degrees of existence marked by varying degrees of penetration or participation of nonentity by divine being God as Huanya-garbha is nothing of the already made. He is not an ineffective God who sums up in himself all that is given Rg Veda used two different concepts, generation and birth, and something artificially produced to account for creation Heaven and earth are the parents of the gods; or the Creator of the world is a smith or a carpenter.

Again 'In the beginning was the golden germ From his birth he was sole lord of creation. He made firm the earth and this bright sky;'3 In this hymn Praja-pati, the lord of offspring, assumes the name of Hiranya-garbha, the golden germ, and in the Atharva Veda and later literature Hiranya-garbha himself becomes a supreme deity 4 The Rg Veda is famihar with the four-fold distinction of (1) the Absolute, the One, beyond all dualities and I sa bhūmm višvato vrtvā aty atısthad dasāngulam z pādo'sya vısvā bhūtānı tripād asyāmrtam divī. 3 RV X 121 I 4 In the Atharva Veda he appears as the embryo which is produced in the waters at the beginning of creation. IV. 2 8

40 The Principal Upanisads distinctions, (ii) the self-conscious Subject confronting the object, (111) the World-soul, and (1v) the world I The monstic emphasis led the Vedic thinkers to look upon the Vedic deities as different names of the One Universal Godhead, each representing some essential power of the divine being' They call hım Indra, Mitra, Varuna, Agnı He is the heavenly bird Garutmat To what is one, the poets give many a name They call it Agnı, Yama, Matarsva 'z The real that lies behind the tide of temporal change is one, though we speak of it in many ways Agni, Yama, etc, are symbols They are not gods in themselves They express different qualities of the object worshipped. The Vedic seers were not conscious of any iconoclastic mission They did not feel called upon to denounce

' This list finds a parallel, as we shall see, in the hierarchy of being given in the Ma U with its four grades of consciousness, the waking or the perceptual, the dreaming or the imaginative, the self in deep sleep or the conceptual, the turiya or the transcendent, spiritual consciousness which is not so much a grade of consciousness as the total consciousness Plato in the Timaeus teaches that the Supreme Deity, the Demi-urge, creates a universal World-Soul, through which the universe becomes an organism The World-Soul bears the image of the Ideas, and the world- body is fashioned in the same pattern If the whole world has not been ordered as God would have desired, it is due to the necessity which seems to reside in an intractable material, which was in 'disorderly motion' before the Creator imposed form on it

X 4I 2 I 164 46 ekam santam bahudhā kalpayant R V X 114 4 See B G

bıddıng Zeus is the supreme ruler of gods and men, other gods exist to do his

Cp Cicero 'God being present everywhere in Nature, can be regarded in the field as Ceres; or on the sea as Neptune, and elsewhere in a vanety of forms in all of which He may be worshipped De Nature Deorum For Plutarch and Maximus of Tyre, the different gods worshipped mn the third century Roman Empire were symbolc representations of a Supreme God who is unknowable in his inmost nature 'God himself, the father and fashioner of all any lawgiver, unutterable by any voice, not to be seen by any eye is unnameable by

But if a Greek is sturred to the remembrance of God by the art of Phidias, an Egyptian by paying worship to animals, another man by a river, another by fire, I have no anger for their divergence, only let them know, let them love, let them remember' In the Taittriya Samhita and Satapatha Brahmana, it is said that Praja-pati assumed certain forms of fish (matsya), tortoise (kürma) and boar (varaha) for the attainment of certain ends When the doctrine of avataras, incarnations, becomes established, these three become the incarnations of Visnu

Introduction 4I the worship of the various deities as disastrous error or mortal sìn They led the worshippers of the many deities to the worship of the one and only God by a process of reinterpretation and reconciliation The reaction of the local cults on the Vedic faith is one of the many causes of varicty of the Vedic pantheon. People in an early stage of culture are so entirely steeped in the awe and reverence which have descended to them that they cannot easily or heartily adopt a new pattern of worship. Even when militant religions fell the tall trees of the forest, the ancient beliefs remain as an undergrowth. The catholic spint of Hinduism which we find in the Rg Veda has always been ready to give shelter to foreign belefs and assimilate them in its own fashion. While preferring their own, the Vedic Indians had the strength to comprehend other peoples' ways. There is no suggestion in the Rg Veda of the illusory character of the empircal world We find varied accounts of creation. The Supreme is compared to a carpenter or a smith who fashions or smelts the world into being Sometimes he is said to beget all beings He pervades all things as air or ether (ākāsa) pervades the universe. He animates the world as the life-breath (prāna) animates the human body, a comparison which has been developed with remarkable ingenuty by Ramanuja. Rg Veda raises the question of the nature of the human self, ko nu atma : It is the controller of the body, the unborn part, ajo bhagah2, which survives death. It is distinguished from the jiva or the individual soul.3 The famous verse of the two birds dwelling in one body, which is taken up by the Upanisads,4 distinguishes the individual soul which enjoys the fruits of actions from the spirit which is merely a passive spectator.5 This distinction between the individual soul and the supreme self is relevant to the cosmic process and is not applicable to the supreme supra-cosmic transcendence. Those who think that the distinction is to be found in the Supreme Transcendence : I I64 4 : X. 16. 4. 3 I 1I3 161 I 164. 30. 4 See M.U III I I, SU. IV 6. stūyete Sāyana 5 I 164 17 atra laukıka-paksa-dvaya-drstāntena jīva-paramātmānau

42 The Principal Upanrşads do not know their own origin, prtaram na veda ' The mndividual souls belong to the world of Hiranya-garbha 'Let this mortal clay (self) be the immortal god '2 'Vouchsafe, O Indra, that we may be you '3 One can become a devata, a deity, by one's own deeds 4 The aim of the Rg Veda is to become like gods The individual soul can become the Universal Spirit The way to spiritual attainment is through worships and moral life Vestiges of Yoga discipline are found in a late passage6 which describes the kesins or the long-haired ascetics with their yogic powers that enabled them to move at will in space Of a munt, it is said that his mortal body men see but he himself fares on the path of the faery spirits His hair is long and his soiled garments are of yellow hue Vamadeva when he felt the unity of all created things with his own self exclaimed 'I am Manu, I am Surya '7 So also Kıng Trasadasyu said that he was Indra and the great Varuna 8 The cardmal virtues are emphasised 'O Mitra and Varuna, by your pathway of truth may we cross '9 Mere memorising of the hymns is of no avail if we do not know the Supreme which sustains all 10 Primitive societies are highly complicated structures,

I yasmın vrkse madhvadah suparna mrursante suvate cadhi visve tasyed ahuh pıppalam khadv agre tan nonnasad yak prtaram na veda

2 RV VIII 19 25 RV I 164 22

II II 12 3 tve indrāpy abhūma viprā dhiyam vanema rtayā sapamtah. R V

TU II 8 4 BU IV 3 32, see also IV I 2 devo bhūtva devān apyett, see also

s The soltary reference to a temple is in R V X 107 10 where the word deva-mana, building of a god, occurs 6 RV X 136 See also Artareya Brahmana VII 13 7 aham manur abhavam siryas caham RV IV 26 I 8 aham vaja varuno R V IV 42 2 9 ştasya pathā vām tarema VII 65 3 10 yco aksare parame vyoman yasmın deva adh visve niseduh yas tam na veda kım karısyatı ya it tad vidus ta imne samasate

Sce S U IV 8 RV X 164 39

Introduction 43 balanced social organisations with their systems of belicf and codes of behaviour. The fundamental needs of society are the moral and the spiritual, the miltary and the economic. In Indo-European society these three functions are assigned to three different groups, the men of learning and virtue, the men of courage and fight, and the men who provide the economic needs,' the Brahmana, the Ksatnya and the Vaisya. Below them were the Sudras devoted to service. These distmctions are found in the Rg Veda, though they are not crystallsed into castes. Ancient Iranian society was constituted on a similar pattern Even the gods were classified into the Brahmana, the Ksatrıya and the Vaisya according to the benefits which they provide, moral, military or economic Our prayers are for righteousness, victory and abundance Sürya, Savitr are gods who confer spintual benefits. Indra is a war god and Asvins give us health and food. In Roman mythology Jupiter provides spiritual benefits, Mars is the god of war and Quirmus is the god of plenty. Pitaras or fathers or ancestral spirits receive divine worship. The king of the ancestral spints who rules in the kingdom of the deceased is Yama, a god who belongs to the Indo-Iramian period He is identical with Yima of the Avesta, who is the first human being, the primeval ancestor of the human race As the first one to depart from this world and enter the realm of the dead, he became its king The kingdom of the dead is in heaven, and the dying man is comforted by the belief that after death he will abide with King Yama in the highest heaven The world of heaven is the place of refuge of the departed 2 In the funeral hymn,3 the departing soul is asked to 'go forth along the ancient pathway by which our ancestors have departed' The Vedic Heaven is described in glowing terms 'where inexhaustible radiance dwells, where dwells the King Varvasvata '3 There is no reference to rebirth in the Rg Veda, though its elements are found The passage of the soul from the body, its dwelling in other forms of existence, its return to human I Luther felt that three classes were ordamed by God, the teaching class, the class of defenders and the working class. : R V. IV 53 2, X 12 I 3 RV X 14 3 R.V. IX 113

44 The Principal Upanşads form, the determination of future existence by the principle of Karma are all mentioned Mitra is born again ' The Dawn (Usas) is born again and again a 'I seek neither release nor return 's 'The immortal self will be reborn in a new body due to its meritonous deeds'4 Sometimes the departed spirit is asked to go to the plants and 'stay there with bodies '5 There 15 retribution for good and evil deeds in a life after death Good men go to heaven6 and others to the world presided over by Yama 7 Their work (dharma) decided their future 8 In the Rg Veda we find the first adventures of the human mind made by those who sought to discover the meaning of existence and man's place in life, 'the first word spoken by the Aryan man '9

VI

THE YAJUR, THE SAMA AND THE ATHARVA VEDAS

Sacred knowledge is trayi vidya It is three-fold, being the knowledge of the Rg, the Yajur and the Sama Vedas The two latter use the hymns of the Rg and the Atharva Vedas and arrange them for purposes of ntual The aim of the Yajur Veda is the correct performance of the sacrifice to which is attributed the whole control of the universe Deities are of less importance than the mechanism of the sacnifice In the Atharva Veda the position of the deities is still less important A certain aversion to the recognition of the Atharva Veda as a part of the sacred canon is to be noticed Even the old Buddhist texts speak of learned Brahmanas versed in the three Vedas 10 I mutro jāyate punah X 85 19 2 punah punar jayamāna I 92 10 3 na asyah rasmı vimucam na avriam punah V 46 I 4 jīvo mytasya caratı svadhabhir amarlyo mariyenā sa 3omh 5 RV X 16 3 I 164 30, see also I 164 38

s Max Muller For further information on the R V. see IP Vol I, 6 I I54 5 7 X 14 2 8 X 16 3 Ch II 10 Suta Nipāta 1019

Introductton 45 Though we mect in the Atharva Veda many of the gods of the Rg Veda, their characters are not so distinct. The sun becomes roha, the ruddy one. A few gods are exalted to the position of Praja-patı, Dhatr (Establisher), Vidhatr (arranger). Paramesthin (he that is in the highest). In a notable passage the Supreme in the form of Varuna is described as the universal, omnipresent witness.' There are references to kāla or time as the first cause of all existence, kama or desire as the force behind the evolution of the universe, skambha or support who is concerved as the principle on which everything rests. Theories tracing the world to water or to ar as the most subtle of the physical elements are to be met with. The relgion of the Atharva Veda refects the popular belief in numberless spints and ghosts credited with functions con- nected in various ways with the processes of nature and the life of man .? We see in it strong evidence of the vitality of the pre-Vedic animist religion and its fusion with Vedic beliefs. All objects and creatures are either spirits or are animated by spirits While the gods of the Rg Veda are mostly friendly ones we find in the Atharva Veda dark and demomacal powers which bring disease and misfortune on mankind We have to win them by flattering petitions and magical rites We come across spells and incantations for gaining worldly ends. The Vedic seer was loth to let the oldest elements disappear without trace. Traces of the influence of the Atharva Veda are to be found in the Upanisads There are spells for the healing of dıseases, bhaişajyāni, for lıfe and healing āyusyāni sūktāni. These were the beginnings of the medical science 3 The liberated soul is described as 'free from desire, wise, immortal, self-born ... not deficient in any respect ... wise, unageing, young '4

I dvau samnsıdhya yau mantrayete raja tad veda varunah irtīyaļ. : A V. XIX 53 3 In B U. VI 4 we read of devices for securing the love of a woman or for the destruction of the lover of a wife See also K U. 4 A V. X. 8 44.

46 The Principal Upamsads

VII .

THE BRĀHMANAS

The elements of the ritualistic cult found in the Vedas are developed in the Brahmanas into an elaborate system of ceremonies While in the Rg Veda the sacrifices are a means for the propitiation of the gods, in the Brahmanas they become ends in themselves Even the gods are said to owe their position to sacrifices There are many stones of the conflict between devas and asuras for world power [and of the way in which gods won through the power of the sacrifice I It is not the mechanical performance of a sacrificial rite that brings about the desired result, but the knowledge of its real meaning Many of the Brahmana texts are devoted to the exposition of the mystic significance of the various elements of the ntual By means of the sacrifices we 'set in motion' the cosmic forces dealt with and get from them the de- sired results The priests who knew the details of the aim, meaning and performance of the sacrifice came into great prominence Gods became negligible intermedianes If we perform a rite with knowledge, the expected benefit will result Soon the actual performance of the rite becomes

knowledge 2 unnecessary Ritualistic religion becomes subordinate to

The Brahmanas are convinced that life on earth is, on the whole, a good thing The ideal for man is to live the full term of his life on earth As he must die, the sacrifice helps him to get to the world of heaven While the Vedic poets hoped for a life in heaven after death, there was uneasiness about the interference of death in a future life The fear of re-death, punar-mrlyu becomes prominent in the Brahmanas Along with the fear of re-death arose the belief of the imperishabilty of the self or the atman, the 1 Katha Samhita XXII. 9, Taittrīya Samhitā V 3 3, Tāndya Brāhmana XVIII I 2 2 See Franklin Edgerton 'The Upamsads What do they seek and Why"' Journal of the American Orental Socrety, June, 1929

Introduction 47 essential part of man's being. Death is not the end but only causes new evistences which may not be better than the present one Under the influence of popular animism which sees souls similar to the human in all pares of nature, future hfe was brought down to carth. According to the Satapatha Brahmana, a man has three births, the first whien he gets from his parents, the second through sacrificial ceremonies and the third which he obtais after death and cremation :

VIII

THE ARANYAKAS The Aranyakas do not give us rules for the performance of sacrifices and explanations of ceremomies, but provide us with the mystic teaching of the sacrificial relgion As a matter of fact, some of the oldest Upanisads are included in the Aranyaka texts,2 which are meant for the study of those who are engaged in the vow of forest hfe, the Vanaprasthas 3 As those who retire to the forests are not like the house- holders bound to the ritual, the Aranyakas deal with the meaning and interpretation of the sacrificial cere- monies It is possible that certain sacred rtes were per- formed in the seclusion of the forests where teachers and pupils meditated on the significance of these rites The ' trir ha var puruso jayate, cian nu era matus ca adhi pilus ca agre jayate, atha yam yajiah upanamatı sa yad yajate, tad duıtiyam jayate; atha yatra mrıyate yatraınam agnav abhyādadhāti sa yat tatas sambhavatı, tat triiyam jayate XI 2 I I Sce I P Vol I, Ch III 2 A U is included in the Aitareya Aranyaka which is tacked on to Attareya Brahmana KU and TU belong to the Brahmanas of the same names B U is found at the end of the Satapatha Brahmana CU of which the first section is an Aranyaka belongs to a Brahmana of the Sama Veda Kena (Talavakara U ) belongs to the Jaiminiya Upanisod Brahmana Isa belongs to the White Yajur Veda, Katha and S U to the Black Yajur Veda, MU and Prasna belong to the Atharva Veda Mauri, though attributed to a school of Black Yajur Veda, is perhaps post-Buddhistic, judged by its language, style and contents. 3 Aruneya U 2

48 The Principal Upanisads distinction of Brahmaņa and Āranyaka is not an absolute one.

IX

THE UPANIŞADS

The Aranvakas' shade off imperceptibly into the Upanisads even as the Brahmanas shade off into the Aranyakas. While the student (brahmacarin) reads the hymns, the house- holder (grhastha) attends to the Brahmanas which speak of the daily duries and sacrificial ceremonies, the hermit, the man of the forest (vanaprastha), discusses the Aranyakas, the monk who has renounced worldly attachment (samnyasin), studies the Upanisads, which specialise in philosophical speculations. The great teachers of the past did not claim any credit for themselves, but maintained that they only transmitted the wisdom of the ancients.e The philosophical tendencies implicit in the Vedic hymas are developed in the Upanişads. Hymns to gods and goddesses are replaced by a search for the reality underlying the fux of things. "What is that which, being known, everything else beco:mes known?'3 Kena Upanisad gives the story of the discomfiture of the gods who found out the truth that it is the power of Brahman which sustains the gods of fire, air, etc' While the poets of the Yeda speak to us of the many into which the radiance of the Supreme has split, the philosophers of the Upanisads speak to us of the One Reality behind and beyond the flux of the world. The Vedic deities are the messengers of the One Light which has

: Aitaresa Arsr, aba (III. z. I.) begins with the title 'The Cpanisad of th: Samhila,' athatas san h tas a uparicat. see also San phy ay ana Aram aba VII. 2. : Ca. Confucins: 'I am not bomn endowed with knowledge I am a man wto loves the ancients ard has made every effort to acquire their leaning.' Lun yw VII. 10. : M.C. I 1 3; see also T.C. II. 8. See also B C. III. 9 I-10

Introduction 49 burst forth into the universal creation. They serve to mediate between pure thought and the intelligence of the dwellers in the world of sense When we pass from the Vedic hymns to the Upanisads we find that the interest shifts from the objective to the subjective, from the brooding on the wonder of the outside world to the meditation on the significance of the self The human self contains the clue to the mnterpretation of nature. The Real at the heart of the universe is reflected in the mfimite depths of the soul. The Upanisads give mn some detail the path of the inner ascent, the inward journey by which the indrvidual souls get at the Ultimate Realty. Truth is within us. The different Vedic gods are envisaged subjectively 'Making the Man (purusa) their mortal house the gods indwelt him 't 'All these gods are in me'2 'He is, indeed, initiated, whose gods within him are mnitiated, mind by Mind, voice by Voice '3 The operation of the gods becomes an epiphany. 'This Brahma, verily, shines when one sees with the eye and likewise dies when one does not see '4 The deities seem to be not different from Plato's Ideas or Eternal Reasons. In the Upanisads we find a criticism of the empty and barren ritualistic religion 5 Sacrifices were relegated to an inferior position They do not lead to final liberation, they take one to the world of the Fathers from which one has to return to earth again in due course 6 When all things are God's, there is no point in offering to him anything, except one's will, one's self The sacrifices are interpreted ethically. The three periods of life supersede the three Soma offerings 7 Sacrifices become self- denying acts like purusa-medha and sarva-medha which enjoin abandonment of all possessions and renunciation of the world, For example, the Brhad-aranyaka Upamsad opens with an account of the horse sacrifice (asva-medha) and interprets it as a meditative act in which the individual offers up the : Atharva Veda XI 8 18 . Jamnniya Upamsad Brahmana I 14 2 3 Kausitakı Brahmana VII 4 4 KU II 12 and 13 S MU I 2 1, 7-II, BU. III 9 6, 21, CU I 10-12, IV. 1-3. 6 BU I 5, 16, VI 2 16, CU V 10 3, Praśna I 9; M U. I. 2 10. 7 CU III 16

50 The Principal Upamsads whole universe in place of the horse, and by the renuncia- tion of the world attams spintual autonomy in place of earthly sovereignty I In every homa the expression svahā is used which imphes the renunciation of the ego, svatva- hanana 2 There is great stress on the distinction between the ignorant, narrow, selfish way which leads to transitory satisfac- tions and the way which leads to eternal life Yagiia 1s Karma, work 3 It is work done for the improvement of the soul and the good of the world, ātmonnataye gagaddhitaya Samkhyayana Brahmana of the Rg Veda says that the self 1s the sacrifice and the human soul is the sacrificer, puruso var yajnah, atma yajamanah The observance of the Vedic rtual prepares the mind for final release, if it is in the right spirt 4 Prayer and sacrifice are means to philosophy and spintual life While true sacrifice is the abandonment of one's ego, prayer is the exploration of reality by entering the beyond that is within, by ascension of consciousness It is not theoretical learning 5 We must see the eternal, the celestial, the still If it is unknowable and ıncomprehensible, ıt is yet realısable by self-discipline and integral insight We can seize the truth not

: Devi Bhagavata says that the Supreme took the form of the Buddha in order to put a stop to wrong sacrifices and prevent mnjury to animals dusta-yajña-vıghataya pasu-hımsa murttaye bauddha-rüpam dadhau yo'sau tasmat devaya te namak Animal sacrifices are found in the Vedas (inserted) by the twice-born who are given to pleasures and relishing tastes Non-injury is, verily, the highest truth dorarr bhoga-ratarr vede darsitam himsanam pasoh jıhvā-svada-parah kamam ahimsawva parā matā Yaska explains it thus su aha itt va, sva vag aheti va, svam prahett va, svahutam havir juhot ih va Nirukta VIII 21 3 Cp BG III 9, 10 Manu says 'Learning is brahma-yajna, service of elders is pitr-yajia, honouring great and learned people is deva-yajña, performing religious acts and chanty is bhutta-yajna and entertaming guests is nara-yajna' adhyapanam brahma-yajnah pitr-yajñas tu tarpanam homo dawvo balr bhauto nr-yajño atıth-pijanam 4 Laugaksi Bhaskara pomnts out at the end of the Artha-samgraha, so'yam dharmah yad uddisya vikilah tad-uddesena krryamanah tad-hetuh, īsvarārpana-budāhy a kriyamanas tu mhsreyasa-hetuh S CU VII 1 2 3

Introduction 5I by logical thinking, but by the energy of our whole mner being. Prayer starts with faith, with complete trust in the Bemg to whom appeal is made, with the feelng of a profound need, and a simple faith that God can giant us benefits and is well disposed towards us When we attain the blinding experience of the spiritual light, we feel compelled to proclaim a new law for the world The Upamsad seers are not bound by the rules of caste, but extend the law of spintual universahsm to the utmost bounds of human evistence The story of Satyakama Jābala, who, though unable to give his father's name, was yet imtiated into spintual life, shows that the Upanisad writers appeal from the rigid ordinances of custom to those divine and spintual laws which are not of today or of yesterday, but live for ever and of their origin knoweth no man The words fat tvam ast are so familar that they slide off our minds without full compre- hension. The goal is not a heavenly state of bliss or rebirth in a better world, but freedom from the objective, cosmic law of karma and identity with the Supreme Consciousness and Freedom The Vedic paradise, svarga, becomes a stage in the individual's growth I The Upanisads generally mention the Vedas with respect and their study is enjoined as an important duty Certain verses from the Vedas such as the gäyatri form the subject of meditations3 and sometimes verses from the Vedas are quoted in support of the teaching of the Upanisads 4 While the Upanisads use the Vedas, their teaching is dependent on the personal experence and testimony of teachers lıke Yajñavalkya, Sandılya The authorty of the Vedas is, to no small extent, due to the mclusion of the Upamsads in them It is often stated that Vedic knowledge by itself will not do. In the Chandogya Upamsad,s Svetaketu admits that he has ' The svarga offered as a reward for ceremomal conformity is only a stage in the onward growth of the human soul, saltva-gunodaya Bhāgavata XI 19 42. Niralambopanisad defines svarga as sat-samsarga Heaven and Hell are both in the cosmic process atrarva narakas svargah Bhāgavata III. 30 29 2 BU IV 4 22, I 9. 3 VI Iff. 3 BU VI. 3 6. 4 BU I 3 10

52 The Principal Upanişads studied all the Vedas but is lacking in the knowledge 'whereby what has not been heard of becomes heard of, what has not been thought of becomes thought of, what has not been under- stood becomes understood' Narada tells Sanatkumāra that he has not the knowledge of the Self though he has covered the entire range of knowledge, from the Vedas to snake-charming I

X

ULTIMATE REALITY. BRAHMAN

To the pioneers of the Upamsads, the problem to be solved presented itself in the form, what is the world rooted in> What is that by reaching which we grasp the many objects percerved in the world around us? They assume, as many philosophers do, that the world of multiplicity is, in fact, reducible to one single, primary reality which reveals itself to our senses in different forms This realty is hidden from senses but is discermible to the reason The Upanisads raise the question, what is that reality which remains identical and persists through change? The word used in the Upanisads to indicate the supreme reality is brahman It is derived from the root brh 'to grow, to burst forth ' The denvation suggests gushing forth, bubbling over, ceaseless growth, brhattvam Samkara denves the word 'brahman' from the root brhat to exceed, atisayana and means by it eternity, purity For Madhva, brahman is the person in whom the qualities dwell in fullness, brhanto hy asmin gunah The real is not a pale abstraction, but is quickeningly alıve, of powerful vitality. In the Rg Veda, brahman is used in the sense of 'sacred knowledge or utterance, a hymn or incantation,' the concrete expression of spiritual wisdom Sometimes Vac is personified as the One.2 Visva-karman, the All-Maker is said to be the lord of the holy utterance 3 Brahman is mantra or prayer. Gradually it acquired the meaning of power or potency of prayer, It has a mysterious power and contains within itself the essence of the thing denoted Brhaspatı, Brahmanas- pati are interpreted as the lord of prayer. ' VII I ff 3 X. 81. 7, X. 7I. 2 RV X 125,Atharva Veda IV 30

Introduction 53 In the Brahmanas, brahman denotes the ritual and so is regarded as omnipotent. He who knows brahman knows and controls the universe. Brahman becomes the primal principle and guiding spirit of the universe 'There is nothing more ancient or brighter than this brahman.'! In later thought, brahman meant wisdom or Veda As divine origin was ascribed to the Veda or brahman, the two words were used with the same meaning. Brahman or sacred know- ledge came to be called the first created thing, brahma pratha- majam and even to be treated as the creative principle, the cause of all existence. The word suggests a fundamental kinship between the aspirng spint of man and the spint of the universe which it seeks to attain The wish to know the Real implies that we know it to some extent. If we do not know anything about it, we cannot even say that it is and that we wish to know it If we know the Real, it is because the Real knows itself in us The desire for God, the feeling that we are in a state of exile, implies the reality of God in us All spiritual progress is the growth of half-knowledge into clear illumination. Religious experience is the evidence for the Divine In our inspired moments we have the feeling that there is a greater reality within us, though we cannot tell what it is From the movements that stir in us and the utterances that issue from us, we perceive the power, not ourselves, that moves us Religious experience is by no means subjective God cannot be known or experienced except through his own act If we have a knowledge of Brahman, it is due to the working of Brahman in us 2 Prayer is the witness to the spint of the transcendent divine immanent in the spirit of man. The thinkers of the Upanisads based the realty of Brahman on the fact of spiritual experience, ranging from sımple prayer to illuminated experience The distinctions which they make in the nature of the Supreme Reality are not merely logical. They are facts of spirtual experience 1 Šatapatha Brāhmana X 3 5. II 2 Cp St Anselm, 'I cannot seek Thee except Thou teach me, nor find Thee except Thou reveal Thyself', Rumi Was it not I who sum- moned Thee to long service, was it not I who made Thee busy with my name? Thy calling "Allah" was my "Here am I".'

54 The Princrpal Upansads The thinkers of the Upanisads attempt to establish the reality of God from an analysis of the facts of nature and the facts of inner life

'Who knows and who can declare what pathway leads to the gods> Seen are their lowest dwelling-places only, What pathway leads to the highest, most secret regions?'I The Upanisads assume that it is a distorted habit of mind which identifies 'the highest, inost secret regions' with the 'lowest dwelling-places' The Real is not the actual The Upanisads ask, 'What is the tagalan from which all things spring, into which they are resolved and in which they live and have their being 2 The Brhad-aranyaka Upamsad maintains that the ultimate reality is being, san-matram h brahma Since nothing is without reason there must be a reason why something exists rather than nothing There is something, there is not nothing The world is not self-caused, self-dependent, self-maintaining All philo- sophical investigation presupposes the reality of being, astı- tva-nistha 3 The theologian accepts the first principle of being as an absolute one, the philosopher comes to it by a process of mediation By logically demonstrating the impossibility of not-being in and by itself, he asserts the necessity of being Being denotes pure affirmation to the exclusion of every possible negation It expresses simultaneously God's consciousness of himself and his own absolute self-absorbed being We cannot live a rational life without assuming the reality of being Not- being is sometimes said to be the first principle 4 It is not absolute non-being but only relative non-being, as compared with later concrete existence 1 RV III 54 : CU III 14 I, see also TU III I, SU I I 3 Cp ' Then God said to Moses "I am that I Am" ' Lxodus III 14 There is a famihar distinction between nastika and astika The nastka thinhs that nothing evists except what we see, feel, touch and measure The astiba is one who holds with RV X 31 8 naitavad ena paro anyad asti, there is not merely this but there is also a transcendent other 4 T U 1I 7, CU III 19 1-3

Introducton 55 Even as the nyagrodha tree is made of the subtle essence which we do not percerve, so is this world made of the infinite Brahman ' 'It is at the command of that Imperishable that the sun and the moon stand bound in their places It is at the command of that Impershable that the heaven and the carth stand cach in its own place It is at the command of that Impenshable that the very moments, the hours, the days, the nights, the half-months, the months, the seasons and the years have their appomted function in the scheme of things It Is at the command of that Imperishable that some nvers flow to the cast from the snow-clad mountains while others flow to the west '2 When Balaki defines Brahman as the person in the sun (adityc purusah) and successively as the person mn the moon, in lightning, in ether, in wind, in fire, in the waters, also as the person in the mind, mn the shadow, in echo and in the body, King Ajatasatru asks, 'Is that all?' When Balaki con- fesses that he can go no farther, the king says, 'He who is the maker of all these persons, he, verily, should be known' Brahman is satyasya satyam, the Realty of the real, the source of all existing things 3 In some cosmological speculations the mysterious principle of realty is equated with certain naturalistic elements Water is said to be the source of all things whatsoever 4 From it came satya, the concrete existent Others like Raikva look upon air as the final absorbent of all things whatsoever, including fire and water s The Katha Upamsad tells us that fire, having entered the universe, assumes all forms.6 The Chandogya Upani- sad, however, makes out that fire is the first to evolve from the Primaeval Being and from fire came water and from water the earth At the time of dissolution, the earth is dissolved in water, and water in fire and fire in the Primaeval Being 7 Àkāša, ether, space, is sometimes viewed as the first principle In regard to the development of the universe, tne Upanisads ' CU VI 12 For the usage of the world as a tree, see R V I 164 20, VII 40 5, VII 43 I 'BU III 8 9 Augustine in his Conjessions expresses the thought that the things of the world declare through their visible appearance the fact that they are created XI 4 3 BU II I 7 VI 8.4 4 B.U V 5 1 5 CU IV 3 1-2 6 II 5

56 The Principal Upamşads look upon the earliest state of the material world as one of extension in space, of which the characteristic feature is vibration represented to us by the phenomenon of sound From ākāsa, vāyu, air arises Vibration by itself cannot create forms unless it meets with obstruction The interaction of vibrations is possible in air which is the next modification To sustain the different forces, a third modification arises, tejas, of which light and heat are the manifestations We still do not have stable forms and so the denser medium of water is pro- duced A further state of cohesion is found in earth The development of the world is a process of steady grossening of the subtle kasa or space All physical objects, even the most subtle, are built up by the combination of these five elcments Our sense experience depends on them By the action of vibration comes the sense of sound, by the action of things in a world of vibrations the sense of touch, by the action of ught the sense of sight, by the action of water the sense of taste, by the action of earth the sense of smell In the Taithriya Upamsadt the pupil approaches the father and asks him to explain to him the nature of Brahman He 1s given the formal defimtion and is asked to supply the content by his own reflection 'That from which these beings are born, that in which when born they live, and that into which they enter at their death is Brahman' What is the reality which conforms to this account? The son is impressed by material phenomena and fixes on matter (anna) as the basic principle He is not satisfied, for matter cannot account for the forms of life He looks upon life (prana) as the basis of the world Life belongs to a different order from matter Life, agamn, cannot be the ultimate principle, for conscious phenomena are not commensurate with living forms There is something more in consciousness than mn life So he is led to, believe that con- sciousness (manas) is the ultimate principle But consciousness has different grades The instinctive consciousness of animals is quite different from the intellectual consciousness of human beings So the son affirms that intellectual consciousness (vyjñana) 1s Brahman Man alone, among nature's children

Introduction 57 has the capacity to change himself by his own effort and trans- cend his limitations Even this is incomplete because it is subject to discords and dualities Man's intellect aims at the attainment of truth but succeeds only mn making guesses about it; there must be a power in man which sees the truth unveiled A deeper principle of consciousness must emerge if the funda- mental mtention of nature, which has led to the development of matter, life, mind, and intellectual consciousness, Is to be accomplished The son finally arrives at the truth that spintual freedom or delight (ananda), the ecstasy of fulfilled existence is the ultimate principle. Here the search ends, not simply because the pupil's doubts are satisfied but because the pupil's doubts are stilled by the vision of Self-evident Reality. He apprehends the Supreme Unity that lies behind all the lower forms The Upanisad suggests that he leaves behind the discursive reason and contemplates the One and is lost in ecstasy 1 It concludes with the affirmation that absolute Reality is satyam, truth, janam, consciousness, anantam, infinity. There are some who affirm that änanda is the nearest approxi- mation to Absolute Reality, but is not itself the Absolute Reality. For it is a logical representation The experience gives us peace, but unless we are established in it we have not received the highest In this account, the Upanisad assumes that the naturalistic theory of evolution cannot be accepted The world is not to be viewed as an automatic development without any intelligent course or intelligible aim Matter, life, mind, intelligence are different forms of existence with their specific characteristics : Cp Jalal-uddīn Rūmi 'I died a mineral and became a plant, I died a plant and rose an anmal, I died an ammal and I was man Why should I fear' When was I less by dying? Yet once more I shall die as man, to soar With the blessed angels, but even from angelhood I must pass on All except God perishes When I have sacrificed my angel soul, I shall become that which no mind ever concerved. O, let me not exist! for Non-existence proclaims, "To him we shall return "'

58 The Principal Upanisads and modes of action, each acting on the other but not derived from each other The evolution of life in the context of matter is produced not by the material principle but by the working of a new life-principle which uses the conditions of matter for the production of life Life is not the mechanical resultant of the antecedent co-ordination of material forces, but it is what is now called an emergent. We cannot, by a complete knowledge of the previous conditions, anticipate the subsequent result There is an element of the incalculable Life emerges when the material conditions are available, which permit life to organise itself in matter. In this sense, we may say that matter aspires for life, but life is not produced by lifeless particles So also life may be said to be aspiring for or be instinct with mind, which is ready to emerge when conditions enable it to organise itself in living matter Mind cannot be produced from things without mind When the necessary mental conditions are prepared, intelligence qualifies the mental living creature Nature is working according to this fundamental intention, which is being accomplished because it is essentially the instrument of the Supreme Being The world is not the result of meaningless chance There is a purpose working itself out through the ages It is a view which modern science confirms By interpreting the fragmentary relics of far remote times, science tells us how this earth in which we live was gradually adapted to be a place where life could develop, how life came and developed through uncounted centures until animal consciousness arose and this agamn gradually developed, until apparently, man with self-conscious reason appeared on the scene. The long record of the develop- ment of the human race and the great gifts of spintual men like the Buddha, Socrates, Jesus make out that man has to be trans- cended by God-man It cannot be argued that, when material particles are organised in a specific way, life arises The principle of orgamsation is not matter The explanation of a thing is to be sought in what is above it in the scale of existence and value and not below it Matter cannot raise itself It moves to a higher level by the help of the higher itself It cannot undergo inner development without being acted upon by something above it The lower

Introduction 59 is the material for the higher. Life is the matter for mind and form for physical material. so also intellect is form for the mind and matter for the spirit The eternal is the origin of the actual and its nisus to improvement. To think of it as utterly trans- cendent or as a future possibility is to miss its incidence in the actual We cannot miss the primordiality of the Supreme, 'Verily, in the beginning this world was Brahman' There is the perpetual activity of the Supreme in the world The Upanisad affirms that Brahman on which all else depends, to which all existences aspire, Brahman which 1s sufficient to itself, aspinng to no other, without any need, is the source of all other beings, the mtellectual principle, the perceiving mind, life and body It is the principle which unifies the world of the physicist, the biologist, the psychologist, the logician, the moralist and the artist. The hierarchy of all things and beings from soulless matter to the deity is the cosmos. Plato's world-architect, Arstotle's world-mover belong to the cosmos. If there is ordered development, progressive evolution, it is because there is the divine principle at work in the universe. Cosmic process is one of universal and unceasing change and is patterned on a dualty which is perpetually in con- flict, the perfect order of heaven and the chaos of the dark waters Life creates opposites, as it creates sexes, in order to reconcile them 'In the beginning the woman (Orvasi) went about in the flood seeking a master'2 Indra, for example, divided the world into earth and sky. He 'produced his father and mother from his own body.' This conflict runs through the whole empirical world, and will end when the aim of the universe is accomplished, Creation moves upward towards the divine. When the umon between the controlling spirit and the manifesting matter is completed, the purpose of the world, the end of the evolutionary process, the revelation of spirit on earth is accomplished The earth is the foothold of God, the mother of all creatures whose father is heaven 3 * BU I 4 10-II, Martri VI 17. icchanti salle patım Jaminiya Upamsad Brahmana I 56 3 The Chinese believe that Chien (Heaven) is the father and Khun (Earth) is the mother of all terrestrial existence Zeus as Sky-father is mn

60 The Principal Upamsads The conflict is not final The duality is not a sterile dualsm Heaven and earth, God and matter have the same orgin As regards the primordial God Hiranya-garbha, a circular process is found The primal being spontaneously produces the primeval water, from this comes the primordial God as the first born of the divine Order, the golden germ of the world 'who was the first seed resting on the navelof the unborn 'I Huanya-garbha who is the World-soul expresses his spint through the environ- ment He manifests the forms contained within himself The world is fixed in him as are the spokes in the hub of a wheel He is the thread, satratman, on which all beings and all worlds are strung like the beads of a necklace He is the first-born, prathama-ja He is also called Brahma and these Brahmas are created from world to world 2 In the Rg Veda,3 Hnanya-garbha is the golden germ which enters into creation after the first action of the creator In the Samkhya, prakrt is treated as unconscious and develops on account of the influence of the multitude of indvidual subjects, and the first product of development is mahat, the great one, or buddh, the intellect It is the development of cosmic intelli- essential relation to Earth-mother The two are correlative See A B Cook Zeus (1914), Vol I, P 779 Zoroaster reaches the conception of a single spirtual God, Ormuzd or Ahura Mazda, in whom the principle of good is personified, while the evil principle is embodied in Ahriman, or Angra Mainyu, who limits the ommpotence of Ahura Mazda The whole creation is a combat between the two The two principles strve eternally in life, and in this struggle men take part Man is responsible for his actions, good or bad If he struggles against evil, confesses God and cares for the punty of his body and soul, then after four periods of three thousand years each in the world's history a time shall arrve for the final victory of good over evil, of Ormuzd over Ahriman The general resurrection of the dead and the last judgment will take place then, assuring him of his place among the saved and the righteous The Jews adopted the two principles of good and evil and they were taken over by Christianty When Blake speaks of the marriage of Heaven and Hell, Heaven represents the one clear light over all and Hell the dark world of passion and the senses Divided, both are equally barren, but from their umon springs joy 'Oh that man would seek immor- tal moments! Oh that men could converse with God' was Blake's cry 1 RV X 82, IV 58 5 : 'God once created Brahma Hiranya-garbha and delivered the Vedas to him ' S B I 4 I. 3 X 121 I

Introduction 61 gence or Huanya-garbha On the subjective side, buddht is the first element of the lmga or the subtle body. It is the essence of the individual spirt Buddht serves as the basis for the develop- ment of the principle of mdividuation, ahamkara, from whch are derived, on the one hand, mind and the ten sense organs, five of perception and five of action and, on the other hand, the subtle clements from which arise mn their turn the gross elements. Sattva is buddht, the innermost of the three circles, the outer being rajas and famas which are identified with ahamkara and manas, which are the emanations of rajas and tamas The sattva or the buddh is the bija, the seed of the living mndividual, since it contams the seeds of karma which develop at each birth into a sense-organism The sallva or ltnga is called the ego, the jiva As the buddin is the sutratman of the mdividual, so is Hiranya-garbha the sathatman, the thread-controller of the world In the Katha Upamsad,' in the development of principles the great self stands after the undeveloped and the primeval spint Hiranya-garbha, the World-soul is the first product of the principle of non-being influenced by the Eternal Spint, Isvara. The prrusa of the Samkhya is the Eternal Spirit made many Hiranya-garbha is the great self, mahan atma, which anses from the undiscriminated, the avyakta, which corresponds to the primitive material or waters of the Brähmanas, or the prakrtt of the Savkhya We have the Supreme Self, the Absolute, the Supreme Self as the eternal subject observing the eternal object, waters or prakrti and the great self which is the first product of this interaction of the eternal subject and the principle of objectivity The Supreme Lord, Iśvara, who eternally produces, outlasts the drama of the universe Samkara begins his commentary on the Bhagavad-gita with the verse: 'Närayana is beyond the unmanifest The golden egg is produced from the unmanifest The earth with its seven islands and all other worlds are in the egg.' The names and forms of the manifested world are latent in the egg as the future tree is in the seed Hwranya-garbha answers to the Logos, the Word of Western ' III IO. II, VI. 7. 8, see also K U. I. 7

62 The Princrpal Upamşads thought For Plato, the Logos was the archetypal idea For the Stoics it is the principle of reason which quickens and informs matter Philo speaks of the Divine Logos as the 'first born son,' 'archetypal man,'2 'image of God,'3 'through whom the world was created '4 Logos, the Reason, 'the Word was mn the beginning and the Word became flesh' The Greek term, Logos, means both Reason and Word The latter indicates an act of divine will Word is the active expression of character The difference between the conception of Divine Intelligence or Reason and the Word of God is that the latter represents the will of the Supreme Vac is Brahman 5 Vac, word, wisdom, is treated in the Rg Veda as the all-knowing The first-born of Rta ıs Vāc 6 yāvad brahma tișthatr tāvatī vāk 7 The Logos 1s conceived as personal like Hiranya-garbha 'The Light was the light of men' 'The Logos became flesh '8 The Supreme ıs generally conceived as lıght, yyotışām jyotıh, the light of lights Light is the principle of communication Hiranya-garbha is organically bound up with the world Himself, a creature, the first-born of creation, he shares the fate of all creation in the end 9 But Iśvara is prior to the World-soul 10 The principle of process applies to God While he is the expres- sion of the non-temporal he is also the temporal Isvara, the eternal Bemg functions in the temporal Hiranya-garbha Ramanuja who looks upon Isvara as the supreme transcendent Reality above all world events treats Brahma as the demi-urge

I I. 414. 2 I 4II 6 Atharva Veda II I 4 See Nama-Rupa and Dharma-Rupa by Maryla 3I 6 4 II 225 5 RV I 3 21

Falk (1943), Ch I 7 RV X 1I4 8

(1886). p xvu 8 John I 4, 5 See B F Westcott The Gospel According to St John 9 'When all things are subjected to him then the Son himself will also be subjected to him who put all things under him, that God may be everything to everyone ' I Cor XV 28 10 Cp 'Before the mountains were brought forth, or even the earth and the world were made thou art God from everlasting and world without end ' See Hebrews I 1o-13 Religio Medici 'Before Abraham was, I am, is the saying of Christ, yet is it true in some sense, if I say it of myself, for I was not only before myself but Adam, that is, in the idea of God, and the decree of that synod held from all eternity And in this sense, I say, the world was before the creation, and at the end, before it had a beginning'

Introduction 63 of creation who forms the lower world in the name and bidding of God Why is the universe what it is, rather than something else? Why is there this something, rather than another? This is traced to the divine will This world and its controlling spirt are the expressions of the Supreme Lord While the World- soul and the world are organically related and are inter- dependent, there is no such relationship between the Supreme Lord and the world, for that would be to subject the infinite to the finite. The relationship is an 'accident' to use White- head's expression. This word 'accident' implies two different considerations, (I) that Divine Creativity is not bound up with this world in such a way that the changes which occur in the world affect the integrity of the Divine, and (2) that the world is an accidental expression of the Divine principle Creativity is not bound to express itself in this particular form If the choice were necessary it would not be free. Creation is the free expression of the Divine mind, iccha-matram. The world is the mamfestation of Hwranya-garbha and the creation of Isvara. The world is the free self-determination of God The power of self- determination, self-expression, belongs to God. It is not by itself. It belongs to the Absolute which is the abode of all possibilities, and by its creative power one of these possibilties is freely chosen for accomplishment The power of manifestation Is not alien to being. It does not enter it from outside. It is in being, inherent in it It may be active or inactive We thus get the conception of an Absolute-God, Brahman-Isvara, where the first term indicates infinite being and possibility, and the second suggests creative freedom * Why should the Absolute Brahman perfect, mnfinite, needing nothing, desiring nothing, move out into the world? It is not compelled to do so. It may have this potentiality but it is not bound or compelled by it It is free to move or not to move, to throw itself into forms or remain formless If it still indulges its power of creativity, it is because of its free choice ' In the Taoist Tao T& Ching, Tao, literally 'Way,' stands for the Absolute, the divine ground and T for 'power,' for the unfolding of the divine possibilities Cp also tathată or suchness and ālaya-vynana the all-conserving or receptacle consciousness

64 The Principal Upamsads In Iśvara we have the two elements of wisdom and power, Swa and Sakt By the latter the Supreme who is unmeasured and immeasurable becomes measured and defined Immutable being becomes infimte fecundity Pure being, which is the free basıs and support of cosmic existence, is not the whole of our experience Between the Absolute and the World-soul is the Creative Consciousness It is pranana-ghana or truth-conscious- ness If sat denotes the primordial being in its undifferenced umty, satya is the same being immanent in its differentiations If the Absolute is pure unity without any extension or variation, God is the creative power by which worlds spring into existence The Absolute has moved out of its prmal poise and become knowledge-will It is the all-determining principle It is the Absolute in action as Lord and Creator While the Absolute 1s spaceless and tmeless potentiality, God is the vast self- awareness comprehending, apprehending every possibilty I Brahman is not merely a featureless Absolute It is all this world Vay or air is said to be manıfest Brahman, pratyaksam brahma The Svetasvatara Upanisad makes out that Brahman is beast, bird and insect, the tottering old man, boy and gırl Brahman sustamns the cosmos and is the self of each individual Supra-cosmic transcendence and cosmic universality are both real phases of the one Supreme In the former aspect the Spirit is in no way dependent on the cosmic manifold, in the latter the Spint functions as the principle of the cosmic manifold The supra-cosmic silence and the cosmic integration are both real The two, mrguna and saguna Brahman, Absolute and God, are not different Jayatirtha contends that Samkara is wrong in holding that Brahman is of two kınds-brahmano dvarrūpyasya aprāmamkatvat 2 It is the same Brahman who is described in different ways

earth ' Eckhart says 'God and Godhead are as different as heaven from . God becomes and unbecomes' 'All in Godhead is one, and of this naught can be said God works, but Godhead works not There is no work for it to do and no working in it Never did it contemplate any- thing of work God and Godhead differ after the manner of working and not working When I come into the Ground, into the depths, into the flow and fount of Godhead, none will ask me whence I have come or whither I go None will have missed me, God passes away Sermon LVI Evans' E T 2 Nyāya-sudhā, p 124

Intoduction 65 The personalty of God is not to be conceived on the human lies He is not to be thought of as a greatly magnified person. We should not attribute to the Divine human qualities as we know them,' We have (I) the Absolute, (2) God as Creative power, (3) God immanent in this world. These are not to be regarded as separate entities They are arranged in this order because there is a logical priority The Absolute must be there with all its possibilities before the Divine Creativity can choose one. The divme choice must be there before there can be the Divine immanent in this world. This is a logical succession and not a temporal one The world-spirit must be there before there can be the world We thus get the four poises or statuses of reality,' the Absolute, Braliman, (2) the Creative Spint, Isvara, (3) the World-Spirit, Hiranya-garbha, and (4) the World This is the way in which the Hindu thinkers interpret the integral nature of the Supreme Reality. Mandikya Upamsad says that Brahman is catus-pat, four-footed, and its four principles are Brahman, Isvara, Huanya-garbha and Viraj 1 ' Aquinas says 'Things said alike of God and of other beings are not said either in quite the same sense or in a totally different sense but in an analogous sense' Summa Contra Gentiles XXXIV God is not good or loving in the human sense 'For who hath known the mind of the Lord" Romans XI 34 God is personal, but, as Karl Barth says, 'personal in an incomprehensible way in so far as the conception of His personality surpasses all our views of personalty This is so, just because He and He alone is a true, real and genuine person Were we to overlook this and try to conceive God in our own strength according to our conception of personahty, we should make an idol out of God ' The Knowledge of God and the Service of God (1938), pp 31ff 2 In Plotinus we have a similar scheme (1) The One alone, the simple, the unconditioned God beyond being of Basildes, the godhead of Eckhart which can only be indicated by negative terms We cannot even affirm existence of it, though it is not non-existent It cannot be thought of as either subject or object of experience, as in it subject and object are identical It is pure impersonal experience or perhaps the ground of all experience, it is pure consciousness, mneffable supra- existence It is not the first cause, not the creator god It is cause only in the sense that it is everywhere, and without it nothing could be (u1) The Nous The Intellgible world which Plotinus calls One-Many, the world of Platonic forms or archetypes Not mere Ideas or things thought by the Divine Thinker, not mere passive archetypical pictures They are active powers within the Divine mind It is personal God. Umty cannot be separated from diversity. The most perfect form of expressive act is thought or intellection, vinana, Divine Intellect, First thinker and thought, the personal Lord, Universal Intelligence, The

66 The Principal Upamsads The conception of tri-suparna is developed in the fourth section of the Tarttirīya Upanisad The Absolute is concerved as a nest from out of which three birds have emerged, viz Viraj, Hrranya-garbha and Isvara The Absolute concerved as it is in itself, independent of any creation, is called Brahman When it is thought of as having manifested itself as the uni- verse, it is called Viraj, when it is thought of as the spirt moving everywhere in the universe, it is called Hiranya-garbha, when it is thought of as a personal God creating, protecting and destroying the universe, it is called Iśvara Isvara becomes Brahma, Visnu and Śwa when his three functions are taken separately I The real is not a sum of these It is an ineffable unity in which these conceptual distinctions are made These are fourfold to our mental view, separable only in appearance If we identify the real with any one definable state of being, however pure and perfect, we violate the unity and divide the indivisible The different standpoints are consistent with each other, complementary to each other and necessary in their unknowable Absolute is mediated to us through the Drvine Intelligence This Intellectual principle of Plotinus is the Isvara of the Upanisads This universal intelligence makes possible the multiple unverse For Plotinus this principle is the totality of divine thoughts or Ideas m Plato's sense These Ideas or Thoughts are real bemgs, powers They are the originals, archetypes, intellectual forms of all that exists in the lower spheres All the phases of existence down to the lowest ultimate of material being or the lowest forms of being in the visible universe are Ideally present in this realm of divine thoughts This divine intellectual principle has both being and non-being It has, for Plotinus, two acts, the upward contemplation of the One and generaton towards the lower (111) One and Many The soul of the All is the third, which fashions the material universe on the model of divine thoughts, the Ideas laid up within the Divine Mind It is the eternal cause of the cosmos, the creator and therefore the vital principle of the world God is envisaged as something apart from the world, its creator or artificer Human ideas of God are centred round him Plotmnus does not make the sensible world a direct emanation from the Intelligible World It is the product or the creation of the World-soul, the third person of the Neo-Platonic trinity, herself an emanation from the Intelligible World, the Nous Our souls are parts or emanations of the World-soul The three hypo- stases form collectively, for Plotinus, the one transcendent bemg The All-Soul is the expression of the energy of the Divmne, even as the Intel- lectual principle is the expression of the thought or vision of the godhead (Iv) The many alone It is the world-body, the world of matter without form It is the possibility of manfested form : See also Paigala U

Introduction 67 totality for an integral view of life and the world If we are able to hold them together, the conflicting views which are emphasised exclusively by certain schools of Indian Vedanta become reconciled Absolute being is not an existing quahty to be found mn the things It is not an object of thought or the result of production. It forms an absolute contrast to, and is fundamentally different from, things that are, as is in its way nothingness It can be expressed only negatively or analogically It is that from which our speech turns back along with the mind, being unable to comprehend its fullness.' It is that which the tongue of man cannot truly express nor human intelligence conceive Samkara in his commentary on the Brahma Sutraz refers to an Upanisad text which is not to be found in any of the extant Upanısads Bahva, asked by Baskalı to expound the nature of Brahman, kept silent. He prayed, 'Teach me, sir ' The teacher was silent, and when addressed a second and a third time he said. 'I am teaching but you do not follow The self is silence.'3 We can only describe the Absolute in negative terms. In the words of Plotinus, 'We say what he is not, We cannot say what he is.' The Absolute is beyond the sphere of predication It is the sunyata of the Buddhists It is 'not gross, not subtle, not short, not long, not glowing, not shadowy, not dark, not attached, flavourless, smell-less, eye-less, ear-less, speech-less, mind-less, breath-less, mouth-less, not mnternal, not external, consuming nothing and consumed by nothing'4 It cannot be

' TU. II 4, see also Kena I 3, II, 3, Katha I 27. 3 SB III 2 17 3 ubasānto'yam atma Cp the Madhyamika view- paramārthatas tu aryānām tūsnīm-bhāva eva 'Then only will you see it, when you cannot speak of it; for the knowledge of it is deep slence and the suppression of all the senses.' Hermes Trismegistus, Lib X 5 4 See B U Il 8 8, see also II 3 6, III. 9 26, IV 2 4, IV 4 22; I 1,14 IV. 5 15. Ma 7. The Buddha, according to Amara, is an advaya-vadın There was something formless yet complete, That existed before heaven and earth, Without sound, without substance, Dependent on nothing, unchanging, Ali-pervadıng, unfailıng, 0*

68 The Principal Upanisads

truly designated Any description makes It into something It is nothing among things It is non-dual, advaita It demes duality. This does not mean, however, that the Absolute is non- being It means only that the Absolute is all-inclusive and nothing exists outside it Negative characters should not mislead us into thinking that Brahman is a nonentity While it is non-empirical, it is also One may think of it as the mother of all things under heaven, Its true name we do not know, Tao is the by-name we give it Tao Te'Ching 25 A Waley's ET The Way and us Power (1934) Plato says that the unfathomable ground of the universe, the absolute, is 'beyond essence and truth ' Plotinus describes the utter transcendence of the One thus 'Since the Nature or Hypostasis of The One is the engenderer of the All, it can Itself be none of the things in the All, that is, It is not a thing, It does not possess quality or quantity, It is not an Intellectual Principle, not a soul, It is not in motion and not at rest, not in space, not in time, It is essentially of a unique form or rather of no-form, since it is prior to form, as it is prior to movement and to rest, all these categories hold only in the realm of existence and constitute the multiplicity characteristic of that lower realm' Enneads VI 9 3

ibiđ VI 9 5 'This wonder, this One, to which in verity no name may be given'

'Our way then takes us beyond knowing, there may be no wandefing from unity, knowing and knowable must all be left aside Every object of thought, even the highest, we must pass by, for all that is good is later No doubt we should not speak of seeing, but we cannot help talking in dualities, seen and seer, instead of boldly, the achieve- than this

ment of unity In this seeing, we neither hold an object nor trace dis- tinction, there is no two The man is changed, no longer himself nor self belonging, he is merged with the supreme, sunken into it, one with t Only in separation is there duality That is why the vision baffles telling We cannot detach the supreme to state it, if we have seen something thus detached, we have failed of the supreme' Enneads VI 9 4 and I0 Pseudo-Dionysius, whose utterances were once accepted as almost apostolic authonty, observes 'For it is more fitting to praise God by taking away than by ascription Here we take away all things from Him, going up from particulars to universals, that we may know openly the unknowable which is hidden m and under all things that may be known And we behold that darkness beyond being, concealed under all natural light' Chuang Tzu's vision of the boundless world has this 'You cannot explain the sea to a frog in a well-the creature of a narrow sphere You cannot explain ice to a grasshopper-the creature of a season You cannot explain Tao to a pedant-This view is too lmited ' Waley

Introduction 69 inclusive of the whole empirical world The Absolute is des- cribed as full both of light and not-light, of desire and not desire, of anger and not-anger, of hw and not-law, having verily filled all, both the near and the far off, the this and the that.' Negative and positive characterisations are given to affirm the positivity of being To say that the nature of Brahman cannot be defined does not mean that it has no essential nature of its own We cannot define it by its accidental features, for they do not belong to its essence There is nothing outside it As no inquiry into its nature can be instituted without some description, its svarūpa or essential nature is said to be saf or beig, cit or consciousness and ananda or bliss2 These are different phrases for the same being Self-being, self-consciousness and self-delght are one. It is absolute being in which there is no nothingness It is absolute consciousness in which there is no non-consciousness It is absolute bliss in which there is no suffering or negation of bliss. All suffering is due to a second, an obstacle, all delight Three Ways of Thought tn Ancient China (1939), pp 55-6 H A Giles. Chuang-Tzn, Mystic Morahst and Soctal Reformer (1926) Ch XVIII Anandagir begins his commentary on Katha Upamsad with this verse dharma dharmādyasamsrstam karya-karana-varytam kaladibhir avicchinnam brahma yat tan namamy aham Paul speaks of a vision which was not to be told and had heard words not to be repeated II Corinthians 12 ff Cp Hymn of Gregory of Nyasa, 'O Thou entirely beyond all being ' 'O Lord, My God, the Helper of them that seek Thee, I behold Thee in the entrance of Paradise, and I know not what I see, for I see naught visible This alone I know, that I know not what I see, and never can know And I know not how to name Thee, because I know not what Thou art, and did anyone say unto me that Thou wert called by this name or that, by the very fact that he named it I should know that it was not Thy name For the wall beyond which I see Thee is the end of all manner of signification mn names of Cusa The Vision of God. E T Salter's ET (1928) Ch XIII 'No ' Nicholas

monad or triad can express the all-transcending hiddenness of the all- transcending super-essentially super-existing super-deity ''God, because of his excellence, may nghtly be called Nothing,' says Scotus Ergena ' BU IV 4 5 Isa 4, 5 Katha I 2 20-21, I 3 15, II 6 17 M.U. I I 6, 1 7 SU V 8-10 2 They are not so much qualities of Brahman as the very nature of Brahman Commenting on the passage Brahman is truth, wisdom and ınfinty, satyam jnanam anantam brahma, Ś wrtes satyādīm hi trīni viseşanārthān padānt višesyasya brahmanah

70 The Principal Upamsads arises from the realisation of something withheld, by the over- coming of obstacles, by the surpassing of the limit It is this delight that overflows into creation The self-expression of the Absolute, the creation of numberless unverses is also traced to Brahman All things that exist are what they are, because of the nature of Brahman as sat, cit and ananda All things are forms of one immutable being, variable expressions of the invariable reality To describe Brahman as the cause of the world is to give its tatastha or accidental feature I The defining characteristics are in both cases due to our logical needs 2 When the Absolute is regarded as the basis and explanation of the world, he is concerved as the lord of all, the knower of all, the inner controller of all 3 God has moved out everywhere sa paryagat The Svetasvatara Upanisad speaks of the one God, beside whom there is no second, who creates all the worlds and rules with His powers, and at the end of time rolls them up again 4 He lives in all thingss and yet transcends them The Umversal Self is like the sun who is the eye of the whole universe and is untouched by the defects of our vision 6 He is said to fill the whole world and yet remain beyond its confines 'Verily motionless like a lone tree does the God stand in the heaven, and yet by Him is this whole world filled '? The distinction between Brahman in itself and Brahman mn the universe, the transcendent beyond manifestation and the transcendent in manifestation, the indeterminate and the determinate, mirguno gunī, is not exclusive 8 The two are like two sides of one reality The Real is at the same time being realısed In the metrical Upanisads, as in the Bhagavad-gīta, the per- I tatasthatvam ca laksya-svarupa-bahır-bhūtatvam Sıddhānta-lesa-sam- graha (Kumbhakonam ed ), P 53 2 They are said to be kalpita or constructed, as the non-dual Brahman is said to possess these qualties on account of its association with antahkarana They are manifestations through an imperfect medium and therefore limited revelations of Brahman 3 Mã U 6 6 Katha II 5 II 4 III 2 3, VI I-I2 5 BU I 4 7 SU II 17 8 Cp Eckhart 'The Godhead gave all things up to God The Godhead 7 SU III 9

is poor, naked and empty as though it were not, it has not, wills not, wants not, works not, gets not It is God who has the treasure and the bnde in him, the Godhead is as void as though it were not'

Introduction 7I sonal is said to be superior to the superpersonal.I puruşān na param kifcit, there is nothing beyond the person. It is doubtful whether the author of the Brahma Sutra accepted the dis- tinction of saguna and mrguna in regard to Brahman. Even the mrguna Brahman is not without determinations. The Sutrakāra makes a distinction between the super-personal (apurusa-uidha) and the personal (purusa-vidha), i.e. between Brahman and Isvara The latter is not a human fancy or a concession to the weak in mind The mrākāra (formless), and the säkära (with form), are different aspects of the same Reality. The seeker can choose either in his spiritual practices In III. 3 we find that the author maintains that the aksara texts which describe Brahman negatively as 'not this, not this' are 'not useful for meditation 'z He holds that Brahman is unaffected by the different states, of waking, dream, sleep. The view that Brahman undergoes changes is refuted on the ground that they relate to the effects due to the self-concealment of Brahman Bādarāyana denies reality to a second principle. Hiranya-garbha, the World-soul is the divine creator, the supreme lord Isvara at work in this universe. A definite possi- bility of the Absolute is being realised in this world In the Upansads the distinction between Isvara and Hiranya-garbha, between God and the World-soul is not sharply drawn If the World-soul is ungrounded in Isvara, if he is exclusively tem- poral, then we cannot be certain of the end of the cosmic process When the Upamsads assert that the individual ego is rooted in the universal self or ätman, it would be preposterous to imagine that the World-soul is unrelated to Isvara or Brahman.3 ' Katha I 3 II MU II I 1-2. a ādhyānāya prayojanābhāvāt. III 3 14, see also III 3 33 3 Valentmus whose activity may be assigned to A D 130-150, teaches a similar view The primordial essence is the Deep (Bythos) With it dwelt a thought called also Grace (for it was not conditioned) and Silence (for it made no sign of its existence) Professor Burkitt writes 'Somehow the immeasurable Deep made its own thought fecund and so Mind (Nous) came into being, although it was called unique, it had a correlative side to it called Truth Nous, Mind is an intelhgent understanding, the mevitable counterpart of which is Truth, for, if there be nothing true to understand, there can be no intelligent under- standing ' Cambridge Ancient History, Vol XII (1939), P 470 Eckhart refers to the World-soul and not to the Supreme God in the passage, where he asserts that 'God becomes and disbecomes'

72 The Principal Upanşads Hiranya-garbha who has in him the whole development in germ acts on the waters As we have seen, the image of waters is an ancient one by which human thought attempts to explain the development of the universe The waters are initially at rest and so free from waves or forms The first movement, the first disturbance, creates forms and is the seed of the unverse The play of the two is the life of the universe When the de- velopment is complete, when what is in germ is manifest, we have the world-consummation Huanya-garbha creates the world according to the eternal Veda, which has within itself eternally the primary types of all classes of things, even as the God of the mediaeval scholastics creates according to the eternal archetype of Ideas which He as the eternal Word eternally possesses Brahman is the unity of all that is named I Hiranya-garbha or Brahma is the World-soul2 and is subject to changes of the world He is karya Brahma or effect Brahman as distinct from Isvara who is karana Brahman or causal Brahman Hiranya-garbha arises at every world-beginning and is dissolved at every world-ending Isvara is not subject to these changes For both Samkara and Ramanuja, Hiranya-garbha has the place of a subordinate and created demi-urge Isvara is the eternal God who is not drawn into but directs the play of the worlds that rise and perish and is Himself existing transcendentally from all eternity The Vedic deities are subordinate to Iśvara and hold a similar position to Him in the formation and control of the world that the angelic powers and directors maintain in the heavenly hierarchy of scholasticism and of Dante We have thus the four sides of one whole (1) the transcen- dental universal being anterior to any concrete reality, (11) the causal principle of all differentiation, (111) the innermost essence of the world, and (1v) the manifest world They are co-existent and not alternating poises where we have either a quiescent Brahman or a creative Lord These are simultaneous sides of the one Reality I BU I 5 17 2 For Atman as the World-soul, see Atharva Veda X. 8 44

Introduction 73

XI

ULTIMATE REALITY ATMAN

The word 'atman' is derived from an 'to breathe.' It is the breath of life.' Gradually its meaning is extended to cover life, soul, self or essential being of the individual. Samkara derives atman from the root which means 'to obtain' 'to eat or enjoy or pervade all.'2 Atman is the principle of man's life, the soul that pervades his being, his breath, prāna, his intellect, prajnā, and transcends them. Atman is what remains when everything that is not the self is eliminated. The Rg Veda speaks of the unborn part, ajo bhagah.3 There is an unborn and so immortal element in man,4 which is not to be confused with body, life, mind and intellect These are not the self but its forms, its external expressions. Our true self is a pure existence, self-aware, unconditioned by the forms of mind and intellect. When we cast the self free from all outward events, there arises from the inward depths an experience, secret and wonderful, strange and great. It is the miracle of self-knowledge, atia-jnana.5 Just as, in relation to the universe, the real is Brahman, while name and form are only a play of manifestation, so also the individual egos are the varied expressions of the One Universal Self. As Brahman is the eternal quiet underneath the drive and activity 1 atma te vatah R.V. VII 87. 2. a apnoter alter atater va S on A.U. I. I. Cp also yac capnott yad adatte yac cātt vsayan sha 3 X 16 4 yac casya santato bhavas tasmad atmeti bīrtyate. 4 Sayana says ajah janana-rahttah, sarīrendriyabhāgaryatiribtaļ, antara-purusa-labsano-yo'bhago'sti. Eckhart quotes with approval an unnamed heathen philosopher as saying 'Discard all this and that and here and there and be thyself what thou art in thine mner not-being', which he adds is mens being: 5 Annapurna U. asks us to inquire into the nature of our inward Who am I' How came this world? What is it? How came death and birth? Thus inquire Within yourself; great will be the benefit (you will derive from such inquiry). do'ham, batham idam, kim va, patham marana-janmani vcarayantare vettham mahat tat phalam esyast. I. 40

74 The Princrpal Upamsads of the universe, so Atman is the foundational reality under- lying the conscious powers of the individual, the inward ground of the human soul There is an ultimate depth to our life below the plane of thinking and striving The Atman is the super- reality of the jiva, the individual ego The Chandogya Upamsad gives us a story, where gods and demons both anxious to learn the true nature of the Self approach Praja-pati who maintains that the ultimate self is free from sin, free from old age, free from death and grief, free from hunger and thirst, which desires nothing and imagines nothing It is the persisting spirit, that which remains constant in all the vicissitudes of waking, dream and sleep, death, rebirth and deliverance The whole account assumes that there is consciousness even in the apparently unconscious states, when we sleep, when we are drugged or stunned The gods sent Indra and the demons Virocana as their representatives to learn the truth The first suggestion is that the self is the image that we see in the eye, in water or in a mirror The con- ception of the self as the physical body is madequate To indicate that what we see in another's eye, a pail of water or a mirror Is not the true self, Praja-pati asked them to put on their best clothes and look agamn Indra saw the difficulty and said to Praja-pati that as this self (the shadow in the water) 1s well adorned when the body is well adorned, well dressed when the body is well dressed, well cleaned when the body is well cleaned, so that self will also be blind if the body is bhnd, lame if the body is lame, crippled if the body is crippled, and will perish in fact as soon as the body perishes Such a view cannot be accepted If the self is not the body, may it be the dreaming self? The second suggestion is that the true self is "he who moves about happy in dreams' Again a difficulty was felt Indra says that, though it is true that this dreaming self is not affected by the changes of the body, yet in dreams we feel that we are struck or chased, we experience pain and shed tears We rage in dreams, storm with indignation, do things perverted, mean and malicious Indra feels that the self is not the same as dream-consciousness The self is not the composite of mental states, however independent they may be of the accidents of the body. Dream states are not self-existent Indra again approaches

Introduction 75 Praja-pat who gives him another suggestion that the self is the consciousness in deep sleep Indra feels that, in that state, there is consciousness neither of the self nor of the objective world Indra feels that he does not know himself nor does he know anything that exists He is gone to utter annihilation. But the self exists even in deep sleep Even when the object is not present, the subject is there The final reality is the active universal consciousness, which is not to be confused with either the bodily, or the dreaming consciousness or the consciousness in deep sleep. In the state of deep, dreamless sleep, the self wrapped round by the intellect has no consciousness of objects, but is not unconscious The true self is the absolute self, which is not an abstract metaphysical category but the authentic spiritual self The other forms belong to objectified being. Self is life, not an object It is an experience, mn which the self is the knowing subject and is at the same time the known object. Self is open only to self The life of the self is not set over against knowledge of it as an objective thing Self is not the objective reality, nor something purely subjective The subject-object relationship has meaning only in the world of objects, in the sphere of discursive knowledge The Self is the light of lights, and through it alone is there any light m the universe. It is perpetual, abiding light. It is that which neither lives nor dies, which has neither movement nor change and which endures when all else passes away It is that which sees and not the object seen Whatever is an object belongs to the not-self. The self is the constant witness-consciousness I The four states stand on the subjective side for the four kınds of soul, Varsvanara, the experiencer of gross things, Tayasa, the experiencer of the subtle, Prajna, the experiencer of the unmanifested objectivity, and the Turiya, the Supreme Self. The Mandukya Upanisad, by an analysıs of the four modes of consciousness, waking, dream, deep sleep and illumined con- sciousness, makes out that the last is the basis of the other three. ' Through all months, years, seasons and kalpas, through all (drvi- sions of time) past and future the consciousness remams one and self- luminous It neither nses nor sets māsābda-yuga-kalpesu gatāgamyesv anekathā nodett nāstam ety ekā samud esā svayam-prabhā Panca-dast I 7.

76 The Principal Upanisads On the objective side we have the cosmos, Viraj, the World-soul Hiranya-garbha, the Supreme God, Isvara, and the Absolute, Brahman I By looking upon Isvara as prajna, it is suggested that the supreme intelligence who dwells in the sleeping state holds all things in an unmanifested condition The divine wisdom sees all things, not as human reason does in parts and relations, but in the orginal reason of their existence, their primal truth and reality It is what the Stoics call spermatikos or the seed Logos which is manifested in conscious beings as a number of seed logo1 In treatises on Yoga, the potential all-consciousness of the state of sleep is represented in the form of a radiant serpent called Kundalini or Vag-devi We come across this representation in earlier treatises also In the Rg Veda, Vac is said to be the serpent queen, sarpa-rajni 2 The process of Yoga consists in rousing the radiant serpent and lifting it up from the lowest sphere to the heart, where in union with prana or life-breath its universal nature is realised and from it to the top of the skull It goes out through an opening called brahma-randhra to which corresponds in the cosmic organsm the opening formed by the sun on the top of the vault of the sky ' Cp Willam Law 'Though God is everywhere present, yet He is only present to thee in the deepest and most central part of thy soul The natural senses cannot possess God or unite thee to Him, nay, thy inward faculties of understanding, will and memory can only reach after God, but cannot be the place of His habitation in thee But there is a root or depth of thee from whence all these faculties come forth, as lines from a centre, or as branches from the body of the tree This depth is called the centre, the fund or bottom of the soul This depth is the unity, the eternity-I had almost said the infinity of thy soul, for it is so infinite that nothing can satisfy it or give it rest but the infinity of God' Quoted in Perenmal Philosophy by Aldous Huxley (1944), P 2 Again, My Me is God, nor do I recognise any other Me except my God Himself ' St Cathermne of Genoa (ibid, p II ) Eckhart 'To gauge the soul we must gauge it with God, for the Ground of God and the Ground of the soul are one and the same ' (ibid, p I2) Again 'The highest part of the soul stands above time and knows nothing of time' 'There is a principle in the soul altogether spiritual I used to call it a spiritual light or a spark But now I say that it is free of all names, void of all forms It is one and simple, as God is one and sımple' 1 1 X 189, X 125 3 Atharva Veda IV I

Introduction 77

XII

BRAHMAN AS ĀTMAN

In the early prose Upanisads, ätman is the principle of the individual consciousness and Brahman the superpersonal ground of the cosmos Soon the distinction diminishes and the two are identified God is not merely the transcendent numinous other, but is also the universal spirt which is the basis of human personality and its ever-renewing vitalising power Brahman, the first principle of the universe, is known through atman, the inner self of man In the Satapatha Brahmana' and the Chandogya Upamsadz it 1s said 'Verily this whole world is Brahman,' and also 'This soul of mine within the heart, this 1s Brahman' 'That person who is seen in the eye, He is atman, that is Brahman '3 God is both the wholly other, transcendent and utterly beyond the world and man, and yet he enters into man and lives in him and becomes the inmost content of hıs very existence 4 Narayana is the God in man who lives in constant association with nara, the human being. He is the immortal dwelling in the mortals 5 The human individual is more than the universe He lives independently in his own mnexpressible infinity as well as in the cosmic harmonies We can be one with all cosmic existence by entering mnto the cosmic consciousness We become superior

3 BU I 4 10 Cp Keith 'It is impossible to deny that the Atman- X 6 3 2 III 14 I Brahman doctrine has a long previous history in the Brahmanas and is a logical development of the idea of unity of the Rg Veda ' The Religion and Philosophy of the Veda and the Upanisads, p 494 Herachtus says 'I searched myself ' The Logos is to be sought within, for man's nature is a microcosm and represents the nature of the whole Cp Plotinus 'One that seeks to penetrate the nature of the Divine Mind must see deeply mnto the nature of his own soul, into the Divinest point of himself He must first make abstraction of the body, then of the lower soul which built up that body, then of all the faculties of sense, of all desires and emotions and every such trivialty, of all that leans towards the mortal What is left after this abstraction is the part which we describe as the image of the Divine Mind, an emanation preserving some of that Divine Light' Enneads V 3 9 4 CU IV 15 Also atmawva devatāh sarvāh sarvam hy ātmany avasthitam S RV IV 2 I.

78 The Principal Upanışads to all cosmic existence by entering mnto the world-transcending consciousness Answering to the four grades of consciousness, waking, dream, deep sleep, spiritual consciousness, we have the four states of the mdıvidual, sthūla (gross), suksma (subtle), karana (causal) and the pure self As Isvara is the cause of the world, so the causal self is the source of the development of the subtle and the gross bodies

XIII

THE STATUS OF THE WORLD MAYA AND AVIDYĂ

The ecstasy of divine umion, the blss of realsation tempts one to disregard the world with its imperfections and look upon it as a troubled and unhappy dream The actual fabric of the world, with its loves and hates, with its wars and battles, with its jealousies and competitions as well as its unasked helpfulness, sustained intellectual effort, intense moral struggle seems to be no more than an unsubstantive dream, a phantas- magoria dancing on the fabric of pure being Throughout the course of human history, men have taken refuge from the world of stresses, vexations and indignities in the apprehension of a spirit beyond The prayer to 'lead us from unreality to reality, from darkness to light, from death to immortality' assumes the distinction between reality, light and immortality and unreality, darkness and death The Katha Upamsad warns us not to find reality and certainty in the unrealities and uncertainties of this world 2 The Chandogya Upamsad tells us that a covering of untruth hides from us the ultimate truth even as the surface of the earth hides from us the golden treasure hidden under it 3 The truth is covered by untruth, anrta The Brhad-aranyaka and the Isa Upansads speak to us of the veiling of truth by a disc of gold and invoke the grace : The first tattva is the root of manifestation, called mahat or the great principle In ahamkara we find mdividual consciousness which proceeds from the intellectual principle by an mndividualsing deter- mination Sometimes, cutta is said to be the first product of prakrh, with its triple character of buddht or discrimmation, ahamkara or self-sense and manas or mind 2 II 4 2. 3 VIII 3 I-3

Introduction 79 of God for removing the veil and letting us see the truth.I According to the Svetāsvatara Upanisad, we can achieve the cessation of the great world-ıllusion, visva-maya-mvritih by the worship of God.2 If this aspect of spiritual experience were all, the world we live in, that of ignorance, darkness and death would be quite different from the world of underlying reality, the world of truth, light and life The distinction would become one of utter opposition between God and the world. The latter would be reduced to an evil dream from which we must wake up as soon as possible 3 Indifference to the world is not, however, the mamn feature of spiritual consciousness Brahman, the completely trans- cendent, the pure silence has another side. Brahman is appre- hended in two ways. Samkara says. dvırūpam hi brahmā- vagamyate, nama-rūpa-vikāra-bhedopādhi-visıstam, tad viparītam sarvopadhi-varjitam Both the Absolute and the Personal God are real, only the former is the logical prius of the latter. The soul when it rises to full attention knows itself to be related to the single universal consciousness, but when it turns outward it sees the objective umverse as a manifestation of this single consciousness. The withdrawal from the world is not the conclusive end of the spirtual quest. There is a return to the world accompanied by a persistent refusal to take the world as it confronts us as final. The world has to be redeemed and it can be redeemed because it has its source in God and final refuge m God. There are many passages where the world of duality is suggested to be only seeming.4 The existence of duality is not admitted to be absolutely real. In the passage of the Chāndogya Upanisad regarding the modifications of the three fundamental constituents of being, fire, water and food, it is said that just as all that is made of clay, copper or iron is only a modification, a verbal expression, a simple name, the reality being clay, copper or iron, even so all things can be reduced to three 1 2 15 3 Cp Atma-bodha 7 2 I 10 tāvat satyam jagad bhātm suktikā-rajatam yathā yāvan na jnāyate brahma sarvādhısthānam advayam IV 3.31 4 'Where there is a duality as it were (wa) ' BU II 4 14, see also

80 The Principal Upanisads primary forms of reality It is suggested that all things are reducible to reality, being mere modifications All this is to be understood as meaning that the Absolute stands above becoming and passing away which it transcends In the Maitri Upamisad, the Absolute is compared to a spark, which, made to revolve, creates apparently a fiery circle, an ıdea expanded by Gaudapāda ın hıs Kārkā on the Māndūkya Upamsad This may suggest that the world is a mere appear- ance Even here the intention may well be to contrast the reality of the Absolute with empirical realty without making the latter an illusion The assertion that with the knowledge of the Self all is known' does not exclude the reality of what is derived from the Self When the Artarcya Upamsad asserts that the universe is founded in consciousness and guided by it, it assumes the reahty of the universe and not merely its apparent existence To seek the one is not to deny the many The world of name and form has its roots in Brahman, though it does not con- stitute the nature of Brahman 2 The world is neither one with Braliman nor wholly other than Brahman The world of fact cannot be apart from the world of being From one being no other being is born It exists only ın another form, samsthānān- tarena 3 Maya in this view states the fact that Brahman without losing his integrity is the basis of the world Though devoid of all specifications, Brahman is the root cause of the universe4 'If a thing cannot subsist apart from something else, the latter is the essence of that thing ' The cause is logically prior to the effect 5 Questions of temporal beginning and growth are sub- ordinate to this relation of ground and consequent The world does not carry its own meaning To regard it as final and ultimate is an act of ignorance So long as the erroneous view ' BU II 4 5.7,9 CU VI I 2 MU I 1 3 a ato rama-rupe saravasthe brahmanawatmavati, na brahma tad atmalan S on T C II 6 1 3 S on CU VI 2 2 Irisrasya jagato brahma-karyatvat tad-ananyatvāc ca SB II 1 20 4 gana- isera-vabito'pt jagato milam Ś on Katha II 3 12 5 5 on BU II 47 atal ssddbat prāl Faryotpatteh kārara sadbhāvah Š on BU I 2 I

Introduction 8I

of the independence of the world does not disappear, our highest good will not be realised The world is the creation of God, the active Lord. The finite 1s the self-limitation of the infinite. No finite can exist in and by itself It exists by the infinite If we seek the dynamic aspect we are inclined to repudiate the experience of pure conscious- ness. It is not a question of either pure consciousness or dynamic consciousness These are the different statuses of the one Realty They are present simultaneously in the universal awareness The dependence of the world on God is explained in different ways In the Chandogya Upanisad, Brahman is defined as tagjalan as that (tat) which gives rise to (ja), absorbs (li) and sustains (an) the world ' The Brhad-aranyaka Upanisad argues that satyam consists of three syllables, sa, tr, yam, the first and the last being real and the second unreal, madhyato anrtam The fleeting is enclosed on both sides by an eternity which is real 2 The world comes from Brahman and returns to Brahman Whatever exists owes its being to Brahman 3 The different metaphors are used to indicate how the universe rises from its central root, how the emanation takes place while the Brahman remains ever-complete, undiminished 4 'As a spider sends forth and draws in (its thread), as herbs grow on the earth, as the hair (grows) on the head and the body of a living person, so from the Imperishable arises here the universe'5 Again, 'As from a * III 14 ª V I I Bede tells of the Anglo-Saxon Council summoned to decide on the question of the acceptance of the Christian faith in 627 One of the dukes compared the life of man on earth with the flight of a sparrow through a banquet hall m winter, 'a good fire in the midst, whilst the storms of ram and snow prevail abroad, the sparrow, I say, flying mn at one door, and immediately out at another, whilst he is within, is safe from the wintry storm, but after a short space of fair weather, he immediately vanshes out of your sight, into the dark winter from which he had emerged So this life of man appears for a short space, but of what went before, or what is to follow we are utterly ignorant' Bede the Venerable, Ecclesrastical History of the Enghsh Nation (1916), pp 91 ff see B G III 28 3 See TU III, BU III 8 Cp Plotinus 'Imagine a spring which has no commencement, giving itself to all the rivers, never exhausted by what they take, ever tranquilly its full self ' III 8 9 Enneads 5 MU I.I 7

82 The Principal Upamsads blazing fire sparks of like form issue forth by the thousands even so, many kinds of beings issue forth from the Immutable and they return thither too ' The many are parts of Brahman even as waves are parts of the sea All the possibilities of the world are affirmed in the first being, God The whole universe before its manifestation was there The antecedent of the manifested universe is the non-manifested universe, 1e God God does not create the world but becomes it Creation is expression It is not a making of something out of nothing It is not making so much as becoming It is the self-projection of the Supreme Everything exists in the secret abode of the Supreme 2 The primary reality contains within itself the source of its own motion and change The Svetasvatara Upamsad mentions the different,views of creation held at the time of its composition, that it is due to time, to nature, to necessity, to chance, to the elements, to the Person or the combination of these It repudiates all these views and traces the world to the power of the Supreme 3 The Svetasvatara Upamsad describes God as māyin, the wonder-working powerful Being, who creates the world by HIs

2 In the Rg Veda there are suggestions that the Imperishable is the I II I I

basis of the world and that a personal Lord Brahmanas-pat (X 72 2), Visva-karman (lterally the All-maker), Purusa (X 90), Hiranya-garbha (X 121 I) produces the world The Upanisads refer to the early cosmo- logical speculations, but these are not their real interest 3 Gaudapada mentions different theories of creation Some look upon creation as the mamifestation of the superhuman power of God, vibhut, others look upon it as of the same nature as dream and illusion, svapna-maya-suarupa, others trace it to the will of God iccha-matram prabhoh srstth Still others look upon kala or time as the source, some look upon creation as intended for the enjoyment of God (bhoga), still others attribute it to mere sport (krida), but Gaudapada's own view is that creation is the expression of the nature of the Supreme, 'for what desire is possible for Him whose desire is always fulfilled?' devasyaısa svabhāvo'yam āpta-kumasya kā sprhā Kārkā I 6-9 The world is the revelation of God's nature To the question, why does periect being instead of remaining eternally concentrated in itself suffer the accident of manifesting this world, the answer is that manifesting is of the very nature of God We need not seek a cause or a motive or a purpose for that which is, in its nature, eternally self-existent and free The sole object of the dance of Swva is the dance itself

Introduction 83 powers.I Here maya is used in the sense in which the Rg Veda employs it, the divine art or power by which the divinity makes a likeness of the eternal prototypes or ideas inherent in his nature Indra is declared to have assumed many shapes by his maya.2 Maya is the power of Isvara from which the world arses He has made this world, 'formed man out of the dust of the ground and breathed into him a living soul.' All the works of the world are wrought by Him. Every existence contamed in time is ontologically present in creative eternity. The Supreme is both transcendent and immanent. It is the one, breathing breathless, tad ekam, anīd avatam. It is the manifest and the unmanifest, vyaktauyaktāh, the silent and the articulate, sabdasabdah. It is the real and the unreal, sad-asat,3 While the world is treated as an appearance in regard to pure being, which is indivisible and immutable, it is the creation of Isvara who has the power of manifestation. Maya is that which measures out, moulds forms in the formless. God has control

otlseeds ' III 10 This power or Sakti is contamed in the Supreme as oul in

sıvecchayā parā saktıh sıva-tattvaikatām gatā tatah parısphuraty adau sarge tailam tilad wa The power is Sakti or Maya. We speak in inadequate ways when we speak of Saktı as Maya Narada tells Rama mn the Devi Bhagavala, that ths power is eternal, primeval, and everlasting šmu rāma sadā nityā saktır ādyā sanātanī. Nothing is able to stir without its aid: tasyah saktım una ko'pı spanditum na ksamo bhavet. When we distinguish the creation, preservation and dissolution in the form of Brahma, Visnu and Swa, their power is also this Sakti: uisnoh pālana-šaktis sā karlr-saktıh priur mama rudrasya nāša-saktıs sã tvanya-saktıh parā šıvā. The energy of everyone is a part of the divmne sabt The Supreme with Its power created the creator Brahma, pūrvam samsryya brahmādin In regard to Rama and Sita, Sita becomes Sakti In the Sita U. she is saıd to be mula-prakrtt sītā bhagavatī jneyā mūla-prakrlı-samnitā. In the Devi U. Durga's name is accounted for. 'Beyond whom there is none she is called Durga. Because she saves from crisis therefore she is called Durga' yasyāh parataram nāstı, sarşā durgā prakīrtiā durgāi samtrāyate yasmād devī durgeti kathyate. ' VI 47 18; see B U II. 5 I9. 3 R.V X 5 7. MU. II. 2 1 Praśna II 5 6.

84 The Principal Upamsads of māya, he is not subject to it If God were subject to māyā he would not be infinite supreme existence Any being compelled to manifest itself is not free Isvara has in him the power of manifestation, non-manifestation and other-mamfestation, kartum, a-kartum, anyatha-kartum Brahman is logically prior to Isvara who has the power of manifestation, and takes hım over into His transcendental being when He is not manifesting Hıs nature This dual nature of the Supreme provides the basis for the reality of personality in God and man, and so for authentic religious experience This world, far from being unreal, 1s intimately connected with the Divine Reality This complex evolving universe is a progressive manifestation of the powers of the Supreme Spirit from matter to spiritual freedom, from anna to ananda The purpose of the cosmic evolution is to reveal the spirit underlying it God lives, feels and suffers in every one of us, and in course of time His attributes, knowledge, beauty and love will be revealed in each of us When the Katha Upamsad says that the Supreme Lord experiences the results of deeds,I it suggests that we are the images and likenesses of God, and when we experience the results of our deeds, He does also There is an intimate con- nection between God and the world of souls 2 Deussen holds that the idealstic monism of Yajnavalkya is the main teaching of the Upanisads and the other doctrines of theism, and cosmogonism are deviations from it caused by the inability of man to remain on the heights of pure speculative thought The view which regards the universe as actually real, the Atman as the universe which we know, and the theistic developments are said to be departures from the exalted idealısm of Yajnavalkya It is not necessary to look upon the theism emphasised in the Katha and the Svetasvatara Upamsads : I 3 I

instant 2 Cp Angelus Silesius 'I know that without me God cannot live an Eckhart 'God needs me as much as I need him Lady Julan 'We are God's bliss, for in us He enjoyeth without end' When Pascal states that Jesus Christ will be in agony till the end of the world, he means that there is a side to God, the temporal, where he suffers in every innocent man who is persecuted and tortured

Introduction 85 as a declension from the pure monistic idealism It is in the direct line of development of Upanisad thought The Absolute is not a metaphysical abstraction or a void of silence It is the absolute of this relative world of manifesta- tion What is subject to change and growth in the world of becoming reaches its fulfilment in the world of the Absolute. The Beyond is not an annulling or a cancellation of the world of becoming, but its transfiguration The Absolute is the life of this life, the truth of this truth If the world were altogether unreal, we cannot progress from the unreal to the Real If a passage is possible from the empircal to the Real, the Real is to be found in the empircal also The ignorance of the mind and the senses and the apparent futilities V of human life are the material for the self-expression of that Being, for its unfolding. Brahman accepts world existence The Ultimate Reality sustains the play of the world and dwells in it That is why we are able to measure the distance of the things of the world from the Absolute and evaluate their grades of being I There is nothing in this world which is not lit up by God Even the material objects which lack the intelligence to discover the nature of the divine ground of their being are the emanations of the creative energy of God and they are able to reveal to the discerning eye the divmne within their material frames What is not possible for inanimate and non-rational beings is open to the rational human being He can attain to a knowledge of the divine ground of his being He is not coerced into it, but has to attain it by the exercise of his choice The unchangeableness of the Supreme does not mean that the umverse is a perfectly articulated mechanism in which every- thing is given from the beginning The world is real as based on Brahman; it is unreal by itself Cosmic existence partakes of the character of the real and the

Cp St Bernard 'God who, in his simple substance, is all everywhere equally, nevertheless, in efficacy, is in rational creatures in another way than in urational, and in good rational creatures in another way than in the bad He is mn nrational creatures in such a way as not to be comprehended by them, by all rational ones, however, he can be comprehended through knowledge, but only by the good is he to be comprehended also through love

86 The Principal Upanısads unreal It is aspiring to become completely real 1 The Chāndogya Upamsad rejects the view that the world was originally a-sat or non-being, and from it all existence was produced 2 It affirms 'In the beginning this world was just being, one only without a second '3 The Supreme is described as a kavr, a poet, an artst, a maker or creator, not a mere imitator Even as art reveals man's wealth of life, so does the world reveal the immensity of God's life The Brahma Sutra refers to the creation of the world as an act of lila, play, the joy of the poet, eternally young If immutability is the criteron of reality, then the world of manifestation has no claim to reality Change is the pervading feature of the world Changing things imply non-existence at the beginning and non-existence at the end 4 They are not constantly present Mortality is imprinted on all beings who are subject to birth, decay, dissolution and death This very planet will decline and dissolve While change is the mark of the relative world, this changing world reaches its fulfilment in the Absolute What is incomplete in the relative world of becoming is completed in the absolute world of being Maya is also used for prakrt, the objective principle which the personal God uses for creation All nature, even in the lowest, is in ceaseless movement, aspiring to the next higher stage, of which it is itself an image or lower manifestation Prakrt, not-self, matter all but cast out from the sphere of being, is tending feebly to get back to the self, receives form and is thus linked up with Absolute Being Even matter is Brahman 5 Prakrl by itself is more a demand of thought than a fact of existence Even the lowest existence has received the mpress of the Creative Self It is not utter non-existence Abso-

I Cp Vakya-sudhā astı bhāt priyam rūpam nāma cety amsa-pancakam ādyam trayam brahma-rupam jagad-rupam ato dvayam 3 VI 2 2 sad-aspadam sarvam sarvatra S

II 6 4 ādāv ante ca yan nāsti vartamane 'pi tat tatha Gaudapāda Kārkā 2 VI 2 I

Milarepa, the Tibetan mystic says 'All worldly pursuits end in

death' dispersion, buildings in destruction, meetings in separation, births in s annam brahmetı vyajānāt T U. III

Introduction 87 lute non-being is non-existent. It is impossible in a world which fiows freely from the bounty of being Prakrte is called non- being It is not strictly correct. This description indicates its distance from being. It is the ultimate possibility on the side of descent from the Divine, almost non-being, but not utter non-being. While prakrt is said to be the maya of God, its forms seem to us individual souls to be external to us. It is the source of our ignorance of its real nature. While the world is created by the power of maya of Iśvara, the individual soul is bound down by maya n the sense of andya or ignorance The manifestation of Prmordial Being 1s also a concealment of His original nature. The self-luminous moves about clothed in the splendours of the cosmic light which are not His real nature We must tear the cosmic veil and get behind the golden brightness which Savatr has diffused The Upanisad says 'Two birds, inseparable frends cling to the same tree. One of them eats the sweet fruit, the other looks on without eating. On the same tree man sits, grieving, immersed, bewildered by his own impotence (an-isa) But when he sees the other lord (isa), contented and knows his glory, then his grief passes away 'I We mistake the multiplicity for ultimate realty. If we overlook the unity, we are lost in ignorance When we get to the concept of prakrl we are in the realm of Hwanya-garbha. The similes employed by the Upanisads, salt and water, fire and sparks, spider and thread, flute and sound assume the existence of an element different from being Into the original stillness of prakrtı, Hranya-garbha or Brahma sends sound, nada-brahma By his ecstatic dance the world evolves. This is the meaning of the symbol of Nata-raja. His dance is not an illusion It is a timeless fact of the Divine Reality The forms are manifestations of the Real, not arbitrary inventions out of nothing. Form, rupa, is the revelation of the formless a-rūpa. Näma, name, is not the word by which we describe the object, but it is the power or the character of reality which the form of a thing embodies The Infinite is nameless for it includes all names The emphasis right through is on the dependence of : S.U. IV 6 and 7.

88 The Principal Upamsads the world on Brahman The relative rests in the Absolute There can be no echo without a noise The world is not self- explanatory, it is not the cause of itself It is an effect The Isa Upamsad indicates that the basic reality is the One, and the derivative and dependent reality is the many ' When the Kena Upamsad says that Brahman is the mind of mind, the life of life, it does not assert the unreality of mind and life, but affirms the inferiority, the incompleteness of our present existence All that we find in the world is an imperfect representation, a divided expression of what is eternally in the Absolute Bemg The world depends on Brahman, and not Brahman on the world 'God is the dwelling-place of the universe, but the uni- verse is not the dwelling-place of God' is a well-known Rabbinic dictum The world of experience with its three states of waking, dream and deep sleep is based on the subject-object relation This dualty is the prmnciple of all mamfestation The objects are perceived in both dream and waking and the distinction of seer and seen is present in both The world of manifestation is dependent on the Absolute The Absolute Spint which transcends the distinction between the subject and the object is logically prior to the manifested world 2 The world is a process of becoming, it is not being The Upanisads make it clear that the waking state and the dream state are quite distinct The objects of the dream state are illusory, not so those of waking experience 'There are no chanots in that state (of dreaming), no horses, no roads He himself creates charots, horses, roads '3 Imaginary objects exist only during the time we ımagine them, kalpana-kāla, but factual objects exist not only when we perceive them but also when we do not perceive them, bāhyās ca dvaya-kālāh 4 The spatio-temporal order is a fact, not a state of mind or a phase of consciousness Avidya is mentioned in the Upanisads as the source of delusion The Katha Upamsad speaks .of people living in ignorance and thinking themselves wise, who move about wandering in search of reality, like blind men following the

1 4 and 5 3 BU IV 3 9 and I0. 2 See Gaudapāda Kānkā on Mā U II 4 and 5 4 Š on Mandūkya Kārka II 14

Introduction 89 blnd If they had lodged themselves in uidya, wisdom, instead of avdya, ignorance, they would easily have seen the truth I The Chandogya Upansad distinguishes between vidyā or knowledge which is power and avidya or ignorance which is impotence 2 While maya is more cosmic in significance, avdyā is more subjective We are subject to audya when we look upon the multiplicity of objects and egos as final and funda- mental Such a view falsifies the truth It is the illusion of ignorance, The world of multiplicity is out there, and has its place, but if we look upon it as a self-existing cosmos, we are making an error.3 While the world process reveals certain possibilities of the Real, it also conceals the full nature of the Real Audya breeds selfishness and becomes a knot in the heart which we should untie before we can get possession of the Self in the recesses of our heart 4 The Praśna Upanisad tells us that we cannot reach the world of Brahman unless we have shaken off the crookedness in us, the falsehood (anrtam) in us, the illusion (mayā) in us 5 The world has the tendency to delude us into thinking that it is all, that it is self-dependent, and this delusive character of the world is also designated maya in the sense of avidya. When we are asked to overcome maya, it is an injunction to avoid worldliness Let us not put our trust in the things of this world. Maya is concerned not with the existence of the world but with its meaning, not with the factuality of the world but with the way in which we look upon it There are passages in the Upanisads which make out that the world is an appearance, vācārambhanam vikāro nāmadheyam, while Reality is pure being. There are others which grant reality to the world, though they maintain that it has no reality apart from Brahman Samkara tells us that the former is the true teaching of the Upamsads, while the latter view is put forward only tentatively as a first step in the teaching to be later : Katha I 2.4. 5 3 Maya is viewed as the power that makes for delusion 2 I I I0. mās ca mohartha-vacanah yās ca prapana-vacakah tām prāpayatı yā mtyam, sā māyā parkīrtitā 4 M.U. II. 1. I0 Brahma-vaivaria Purāna XXVII. S I.16

90 The Principal Upamşads withdrawn The reality conceded to the world is not ultimate It is only empirical If we keep in mind the fourfold character of the Supreme, we shall avoid confusion in regard to the status of the world If we concentrate attention on Brahman, the Absolute, we feel that the world is not independent of Brahman but rests in Brahman The relationship between the two cannot be logically articu- lated If we turn to the personal Isvara, we know that the world is the creation of Brahman and not its orgamc expression The power of creation is called maya If we turn to the world process which is a perpetual becoming, it is a mixture of being and non-being, sat and asat, the dıvine principle and prakrtr Hrranya-garbha and his world are both subject to time, and should be distinguished from the eternal But the temporal becoming is by no means false As to why the Supreme has this fourfold character, why it s what it is, we can only accept it as the given reality It is the ultimate irrationality in the sense that no logical derivation of the given is possible It is apprehended by us in spiritual con- sciousness, and accounts for the nature of experience in all its aspects It is the only philosophical explanation that is possible or necessary

XIV

THE INDIVIDUAL SELF

Jiva is literally, 'that which breathes,' from yiv 'to breathe' It referred originally to the biological aspect of man's nature which goes on throughout life, in waking, dream and sleep It Is called purusa in the sense of puri-saya or 'that which dwells in the citadel of the heart ' This means that the biological serves the ends of another, the soul or psyche .It is this soul which reaps the fruits of deeds and survives the death of the physical body It is the bhoktr, the enjoyer, kartr, the doer I It is the vynana-maya atma The jiva consists of a material body, the : See Praśna IV 9 Katha I 3 4

Introduction 9I principle of breath (prāna), regulating the unconscious activi- ties of the individual, and the principle of conscious activities (manas) which uses the five sensory organs (indrwyas) of sight, hearing, touch, smell and taste and the five organs of action, viz speech, hands, feet, excretory and generative organs, All these are organised by vyñāna or buddhi. The basis of the indi- viduality of the ego is vyñana or intelligence which draws round Itself mind, life and body.I The ego belongs to the relative world, is a stream of experience, a fluent mass of life, a centre round which our experiences of sense and mind gather. At the back of this whole structure is the Universal Consciousness, Atman, which is our true being. The human individual is a complex of five elements, anna, prana, manas, vjnana and ananda. The Highest Spirt which is the ground of all being, with which man's whole being should get united at the end of his journey, does not contribute to his self-sense. Life and matter are orgamsed into the gross physical body, sthula-sarīra, mind and life into the subtle body, süksma-sarīra, mtelligence into the causal body, kārana-sarīra and Ätman, the Universal Self is the supreme being sustaining the others The ego is the manfestation of the Universal Self using memory and moral being which are changing formations. Purusa is sometimes used for the Ätman which is higher than buddhi Buddhi belongs to the objective hierarchy of being Purusa is the subjective light of consciousness that is reflected In all beings The natural sciences, physics and chemistry, anatomy and physiology, psychology and sociology treat man as an object of iquiry. They show that man is a link in the cham of living beings, one among many He has a body and a mind which belong to him, but his self is not derived from any of these, though it is at the root of them all All empirical causalities and 1 Cp 'He who knows more and more clearly the self obtains fuller being In plants and trees sap only is seen, in animals consciousness The self is more and more clear in man for he is most endowed with intelligence. He knows to-morrow, he knows the world and what is not the world By the mortal he desires the immortal, bemg thus endowed As for animals, hunger and thurst compnse their knowledge But this man is the sea, he is above all the world" Whatever he reaches he desires to go beyond it ' Attareya Aranyaka II I 3 D

92 The Princpal Upamşads biological processes of development apply to his outer being, but not to his self The physical, the biological, the psychological and the logical aspects are aspects of his nature, his kośas, as the Tarttırīya Upanisad calls them There are great possibilities of empirical investigation, but man is more than what he knows about himself The ego is a unity of body, life, mind and intelligence It 1s not a mere flux, as some early Buddhists and Hindus thought. Intelligence which is the unifying principle gives us the ego- consciousness Memory is one factor which helps to preserve the continuity of the ego which is also influenced by a number of factors which are not present to our memory and are hardly grasped by our surface consciousness The sub-conscious plays a great part in it The nature of the ego depends on the principle of organisation and the experience to be organised As we have an enormous variety of experiences with which we can identify ourselves, an infinite number of objects which we can pursue, fame, career, possessions or power, we have an infinite number of individuals marked out by their past and present experi- ences, their education and environment What we are depends on what we have been The ego is a changing formation on the background of the Eternal Being, the centre round which our mental and vital activities are organised The ego is perpetually changing, moving up and down, up towards union with the divine godhead or down to the fiendish extremes of selfishness, stupidity and sensuality The self-transcending capacity of the giva is the proof that it is not the limited entity it takes itself to be The hierarchies of existence and value correspond The order of phenomena which has the lowest degree of reality in the existential scale has the lowest degree of value in the ethical or spintual scale The human individual is higher than the amimal, plant or mineral What is the relation of the Universal Self to the individual selves? Different views are held on the matter Samkara believes that the Umversal Self is identical with the individual self The individual self is eternally one with and also different from the Universal Self, says Ramanuja The individual self is

Introduchon 93 eternally different from the Universal Self according to Madhva.I When the soul is said to be an amsa or fragment of the Divine mind, it is to indicate that it is subsequent to the Divine mind, as a recipient of the Divine idea. The souls therefore serve as matter for the Divine Forms. This is the truth indicated in the Samkhya theory of the multiplicity of selves Though the self is one in all, in the manifested world, there is an amsa, fragment, part or ray of the self which presides over the movements of our personal lives through the ages. This persistent divine form is the real individuality which governs the mutations of our being This is not the limited ego, but the Infinite Spirit reflecting itself in our personal experience. We are not a mere flux of body, life and mind thrown on the screen of a Pure Spirit which does not affect us in any way. Behind this flux there is the stable power of our being through which the Infinite Spirit manifests itself. The Divine has many modes of mani- festation, and at many levels, and the fulfilment of the purposes of these modes constitutes the supreme scope of the eternal kingdom In the world of manifestation the ground of created being is God's idea of it, which, because it is divine, is more real than the creature itself. The soul, therefore, represents an idea of the divine mind, and the different souls are the members of the Supreme. The soul draws its idea of perfection from the Divine Creator who has given it existence. The soul's substantial existence derives from the Divine mind, and its perfection consists in the vision of the Divine mind, in its effectuating the divine pattern for it in its consciousness and character. There does not seem to be any suggestion that the individual egos are unreal They all exist only through the Self and have no reahty apart from It. The insistence on the unity of the Supreme Self as the constitutive reality of the world and of the individual souls does not negate the empirical reality of the Commenting on the sutra, amso nana-uyapadesad anyatha capi (the individual spirt is a part of the Lord masmuch as it is not taught that they are different and also the contrary), S. mdicates that 'the mndividual and the Lord, are related as sparks to fire, jīva isvarasyamso bhavtum arhati, yathagner usphulingah, in which the heat is the same (notwith- standing that the sparks are distinguishable from fire)' and concludes that 'irom these two doctrines of difference and non-difference the meaning of participation, amsatva, follows.' S.B II. 3 43

94 The Principal Upamsads latter The plurality of individual souls is admitted by the Upanışads The individuals do not resolve themselves in the Universal Absolute so long as the world of manifestation is functioning The released individuals know themselves as the Self and not as the psycho-physical vehicles which are animated by the Self and so are incarnations of the Self These vehicles are causally determined and are subject to change The individual is, in a sense, created by God after His own image and in His own likeness, but he has his creaturely form We do not know our own possibilities The individual ego is subject to avidya or ignorance when it believes itself to be separate and different from all other egos The result of this separatist ego-sense, ahamkära, is failure to enter into harmony and unity with the universe This failure expresses itself in physical suffering and mental discord Selfish desire is the badge of subjection or bondage When the individual shakes off this avdya, he becomes free from all selfishness, possesses all and enjoys all I The unity of the Self does not make the distinctions of the individual souls irrelevant There is no mixing up of the fruits of action, as the different individual selves are kept distinct by their association with buddhi 2 Our lives become meaningful in so far as they partake of the divine logos The logos is seen in close connection with the logical or rational element in us The Divine Reason is immanent mn our reason The ego's possession of intelligence gives it the capacity for moral choice It may either turn to the Indwelling Spirit or pursue the separate interests of the ego It may open itself to the Self or shut itself away from It One leads to light and life, the other to darkness and death We have the seeds of both in us We may live a life controlled by flesh and blood and earth-born intellect or we may lay ourselves open to God and let Him work in us As we choose the one or the other, we are led to death or immortality 3 When ' Cp Boethius 'In other living creatures, ignorance of self is nature, in man it is vice' 2 buddhi-bhedena bhoktr-bhedal S SB II 3 49 3 Cp MB amrtam carva mrtyus ca dvayam dehe pratısthitam mrtyur āpadyate mohāt, satyenāpadyate amriam 'In each human body the two principles of immortality and death are

Introduction 95 we forget our true nature and lose ourselves in the things of the world, we have evil and suffering Alienation from our true nature is hell, and union with it is heaven There is a perpetual strain in human life, an effort to reach from the arbitrary mnto an ideal state of existence. When we divimise our nature, our body, mind and spirt work flawlessly together and attam a rhythm which is rare in life Without the individual there is neither bondage nor libera- tion The Eternal in His transcendent form as Brahman or cosmic bemng as Isvara does not arrive at immortality. It is the individual who is subject to ignorance and who rises to self- knowledge. The self-expression of the Supreme through the individuals will contiue until it is completed The Divine possesses always its unity, and Its aim in the cosmic process is to possess it in an infinite experience through many conscious selves So long as we are subject to ignorance, we stand away from God and are immersed in our limited egos. When we rise to self-knowledge, we are taken up into the Divine Being and become aware of the Infinite, Universal Consciousness in which we lıve.

XV

INTUITION AND INTELLECT. VIDYĀ (KNOWLEDGE) AND AVIDYĀ (IGNORANCE) If buddhi, vynana, mtelligence, has its being turned towards the Universal Self it develops intuition or true knowledge, Wisdom. But ordinarily, intelligence is engaged in discursive reasoning and reaches a knowledge which is, at best, imperfect, through the processes of doubt, logic and skilful demonstration It reflects on the data supplied by manas or the sense-mind with its knowledge rooted in sensations and appetites At the intellectual level we grope with an external vision of things, where objects are extrinsically opposed to one another. We are besieged by error and incapacity. Integral knowledge possesses its object truly and securely. Nothing is external to it. Nothing is other than itself Nothing is divided or in conflict within its establshed. By the pursut of delusion we reach death, by the pursut of truth we attain immortality'

96 The Principal Upanisads all-comprehensive self-awareness It is the means of knowledge and knowledge itself Intuitive knowing is immediate as distinct from the discursive and mediate knowledge It is more immediate than sensory intuiton, for it overcomes the distinction between the knower and the known which subsists in sense-mtuition It is the perfect knowledge, while all other knowledge is incomplete and imperfect in so far as it does not bring about an identification between subject and object All other knowledge is indirect and has only symbolic or representative value The only generally effective knowledge is that which penetrates into the very nature of things But in lower forms of knowledge this pene- tration of the subject into the obect is limited and partial Scientific understanding assumes that an object can be known only if it is broken up into its simpler constituents. If anything organc is handled in this manner, its significance is lost. By employing intuitive consciousness we know the object with less distortion and more actuality We get close to perceiving the thing as it is / Knowledge presupposes unity or oneness of thought and being, a unity that transcends the differentiation of subject and object Such knowledge is revealed in man's very existence I It is unveiled rather than acquired Knowledge is concealed in ignorance and when the latter is removed the former manı- fests itself What we are, that we behold, and what we behold, that we are Our thought, our life and our being are uplifted in simplicity and we are made one with truth Though we cannot understand or describe, we taste and we possess. We become new 2 When the beatific vision of Absolute Being has ' Eckhart says 'God in the fullness of His Godhead dwells eternally in His image (the soul itself) ' Rudolf Otto Myshasm East and West (1932), p 12 ª Cp Plotinus 'And one that shall know this vision-with what passion of love shall he not be seized, with what pang of desre, what onging to be molten into one with this, what wondering delight! If he that has never seen this Being must hunger for It as for all his welfare, he that has known must love and reverence It as the very Beauty, he will be flooded with awe and gladness stncken by a salutary terror, he loves with a veritable love, with sharp desire, all other loves than this he must despise, and disdain all that once seemed fair ' Enneads ET MacKenna Vol I (1917), p 86

Introduction 97 once dawned on the dazzled beholder, the savour of the phe- nomenal is gone for it is seen to be steeped in the noumenal The report which the mind and the senses give, so long as they are unenlightened by the spirit in us, is a misleading report. Yet that report is the basis from which we have to proceed. What the world and the individual seem to be are a distortion of what they really are, and yet through that distortion we arrive at the reality. Even as the conclusions of common sense are corrected by those of scientific understanding, the conclusions of the latter require to be corrected by the light of the spirit in us The abstractions of the intellect require to be converted into the actuality of spiritual experience and the concrete vision of the soul. If the real is misconceived as an object of knowledge, it cannot be known. Empirical objects may be known by outer observation or inner introspection But the self cannot divide itself into the knower and the known. Logical reasoning is incapable of comprehending the living unity of God and man, the absolute and the relative. Logical incapacity is not evidence of actual impossibility. Realty unites what discursive reason Is incapable of holding together. Every atom of life is a witness to the oneness and duality of God and the world. Being can never be objectified or externalised. It is co-inherent and co-existent in man. It is unknowable because we identify existence with objectivity This is true, to a limited extent, of purely external things like tables and chairs. They are not to be reduced to sensations or concepts arising in the knowing mind But spiritual reality is not revealed in the way in which objects of the natural world or principles of logic are appre- hended Yajnavalkya tells us that the self is its own light when the sun has set, when the moon has set, when the fire is put out, ātmarvāsya jyotir bhavati : It is our deepest being behind the vestures of body, life, mind and intellect. Objectivity is not the criterion of reality, but the criterion is reality itself revealed in our very being. We ask for a criterion of knowledge on the assumption of a duality between the knowing subject and the known object. If the object appears alien and impenetrable,

: IV. 3. 2-6.

98 The Principal Upanisads then the question of knowing it becomes a problem. But no object can be set in opposition to the spirt and so the question of criterion does not arise True knowledge is an integral creative activity of the spirit which does not know anything external at all For it everything is its own life Here there is identity, possession, absorption of the object at the deepest level Truth in spiritual life is neither the reflection nor the expression of any other reality It is reality itself Those who know the truth become the truth brahma-vid brahmawva bhavatr It is not a question of having an idea or a perception of the real It is just the revelation of the real It is the illumination of being and of lıfe itself It ıs satyam, jnanam Knowledge and being are the same thing, inseparable aspects of a single reality, being no longer even distinguishable in that sphere where all is without duality Where there is duality, there one sees another, hears another We have objective knowledge I While vynana deals with the world of duality, ananda imples the fundamental identity of subject and object, non-duality Objectification is estrange- ment The objective worid is the 'fallen' world, disintegrated and enslaved, in which the subject is alienated from the object of knowledge It is the world of disruption, disunion, alienation In the 'fallen' condition, man's mind is never free from the compulsion exercised by objective realities We struggle to overcome disunion, estrangement, to become superior to the objective world with its laws and determinations We cannot, however, become aware of the true life in its unity and multiplicity, in its absoluteness and relativity, if we do not free ourselves from the world of divided and isolated objects In the objective world where estrangement and lımitations prevail, there are impenetrable entities, but in the knowledge where we have fullness and boundlessness of life nothing is external, but all is known from within Intellect moves from object to object Unable to comprehend them all it retains their multiplicity Intellectual knowledge is a scattered, broken movement of the one undivided infinite life which 1s all-possessing and ever satisfied Intuitive knowing is un-

: BU. II. 4. 14

Introduction 99 imprisoned by the divisions of space, successions of time or sequences of cause and effect. Our intellectual picture is a shadow cast by the integral knowledge which possesses the object truly and securely Reality is a fact, and facts are apprehended by intuition, whether perceptual or non-perceptual The divine primordial reality is not a fact of the empirical world, and yet as the central spiritual fact we must have a direct apprehension of it Our logical knowledge can give us indirect approximation to it but not a direct grasp of it.I The seers of the Upanısads not only have deep vision but are able to translate their visions into Intellgible and persuasive speech. They can do so only through hints and mages, suggestions and symbols, for they are not susceptible of adequate expression. The Upanisads dıstinguish between a-parā vidyā, lower knowledge and para vidyā or higher wisdom While the former gives us knowledge of the Vedas and the sciences, the latter helps us to gain the knowledge of the Imperishable 2 The first principle disguises itself.3 In the Brhad-aranyaka Upamsad, the self is seen as the reality of reality 4 The reality of the world is the empincal; the true reality is the ätman, the self which the empircal reality conceals A distinction is made between the knower of texts and the knower of the self in the Chāndogya Upamşad 5 Svetaketu cannot understand the question of ICp John Smith, the Platonist. 'Jejune and barren speculations may lovely face unfold the plicatures of Truth's garment but they cannot discover her Wilham Law wntes 'To find or know God in reality by any outward proofs, or by anything but by God Himself made manifest and self- V evident in you, will never be your case either here or hereafter /For neither God, nor heaven, nor hell, nor the devil, nor the flesh, can be any otherwise knowable in you or by you, but by their own existence and manifestation in you. And all pretended knowledge of any of these thungs, beyond and without this self-evident sensibility of their birth within you, is only such knowledge of them as the blind man hath of the light that hath never entered into hım' 3 M.U I I 4-5. Mere book knowledge is of no use. pustake lıkhıtā vidya yena sundar japyate sıddhır na jāyate tasya kalpa-koļi-satair apı 3 RV. X 81 I 4 I 6 3, II. I 20, II 4 7-9. Sat-karma-dīpikā 5 VII. 1. 2-3. D#

I00 The Princrpal Upanisads rebirth, despite much Vedic learnıng The Tarthrīya Upanışad reduces the knowledge of the Vedas to an inferior position by assigning it to mano-maya (mind-made) self which has to be surmounted before final truth is attained ' The self is percerved, according to the Katha Upamsad, not by logical reason but by spiritual contemplation, adhyatma-yoga 2 The real is not attained by force of intellect or by much learning but is revealed to the aspirant whose will is at rest in Him 3 We realise God by the clarıty of illumination. jnāna-prasādena 4 The Brhad-aranyaka Upamsad teaches that, while those who put their trust in the intellect cannot attain to a knowledge of Brahman, yet there is an apprehension of His being by those who are childlike.5 Balya includes humility, receptivity or teachableness and an earnest search The writer asks us to give up the pride of learning, panditya. A self-denial which includes our intellectual pride and power is demanded Purity of intellect is different from congestion of it To attain purity of vision, we require a childlike nature which we can get by tranquillising the senses, simplifying the heart and cleaning the mind It 1s through quietening the strivings of the will and the empirical mtellect that the conditions are realised for the revelation of the Supreme in the individual soul 'Therefore having become calm, subdued, quiet, patently enduring and collected, one sees the Self just in the self '6 Even as we have an intellectual disciplmne for the theoretical understanding of the world, we have a moral and spiritual discipline for the direct apprehension of truth Even as we cannot understand the art of swimming by talking about it and can learn it only by getting into the water and practising swimming, so also no amount of theoretical knowledge can serve as a substitute for the practice of the life of spirit We can know God only by becoming godlike To become godlıke is to become aware of the light in us, by returning consciously to the divine centre within us, where we have always been without our knowing it. Detachment (varragya) 1s the essential 1 II 3 4 MU III I 8 2 II 12 3 Katha II 20 and 23 5 III 5 See also Subala U 13. 6 BU IV 4 23

Introduction means for the attainment of wisdom (jnana). Only the pure in . heart can see God. We must cultivate a religious disposition. God is revealed only to those who believe that He is 2 When in doubt, later tradition asks us to give the benefit of the doubt to the theist. For if there is no God, there is no harm in believing in Him; if there is, the atheist would suffer.3 Faith, as trust in the universe, in its rehability, in its essential soundness and decency, is the starting-point of spiritual development. Spiritual inclination is essential for the pursuit of spiritual lıfe. In the Brhad-āranyaka Upanışad, Yajñavalkya offers to divide all his earthly possessions between his two wives, Kātyāyanī and Maitreyi. The latter asks whether the whole world filled with wealth can give her lıfe eternal. Yajñavalkya says: 'No, your life will be just like that of people who have plenty of things, but there is no hope of life eternal through wealth,' Maitreyi spurns the riches of the world remarking, 'What shall I do with that which will not make me immortal?' Yajnavalkya recogniscs the spintual fitness of his wife and teaches her the highest wisdom Ethical preparation is insisted on. If we do not abstain from wrong-doing, if we are not composed in our minds, we cannot attam to spiritual wisdom.4 Our moral being must be purged of all evil The Svetasvatara Upamisad tells us that we should cleanse our natures to reach the goal, since even a mirror can reffect an image properly only if it is cleansed of its impurities.5 We must renounce selfish desire, surrender material possessions, become bereft of egotism. The path is 'sharp as the edge of a razor and hard to cross, difficult to tread.'6 A teacher who has attained the goal may help the aspiring soul ? Truth has not only to be demonstrated but also com- municated. It is relatively easy to demonstrate a truth, but it can be commumcated only by one who has thought, willed and Cp Vwveka-cudamam 376, which compares detachment and know- ledge to 'the two wings that are indispensable for the soul, if it should soar unrestricted to its eternal home of freedom and peace.' 2 Katha II 6 12 and 13 3 nästs cet nāst no hanh, asti cet nāstiko hatah 4 Katha I 2 24. MU III I. 5 ' Katha I 3 I4 5 II 14-15 7 C.U. IV 9 3 Katha I. 2 8-9

I02 The Principal Upanışads . felt the truth Only a teacher can give it with its concrete qualıty He that has a teacher knows, acāryavān puruso veda 1 Only he must be a proper teacher who embodies truth and tradition Only those who have the flame in them can str the fire in others The indvidual should develop the habit of introversion, of abstracting from the outside world and looking within himself By a process of abstraction we get behind knowing, feeling and willing to the essential Self, the God within We must silence our speech, mind and will We cannot hear the voice of the still spirit in us, so long as we are lost in vamn talk, mental rambling and empty desires The mind must strip away its outer sheaths in complete detachment, return to its mward quiet and fix its attention on the essential Self which is the ground and reality of the whole universe The Mundaka Upanisad brings out the need for concentrated attention and undistracted effort 2 An ordered, disciplined training of all our powers, a change of mind, heart and will is demanded Several forms of meditation are advised Symbols (pratīka) are used as supports for meditation We are free to use the symbols which are most in conformity with our personal tendencies Meditation on the pranava is suggested in the Māndūkya Upanisad It is said that the Self cannot be realised except by those whom the Self chooses 3 Self-realisation is possible through the grace of the Divine God-vision is the fruit of strenuous effort and Divine grace 4 Only the Spirit in us can raise us to the spiritual status The Real, which is the basis of this manifold world of things and minds, can be apprehended directly and immediately only by those who fulfil certain conditions and submit to the leadings of the spirit We do not so much hold the idea of the Real as the idea holds us We are possessed by it Vidyā and avdyā are two ways of apprehending Reality I CU VI 14 2 3 Katha I 2 23 MU III 2 3 Cp St Bernard 'Grace is necessary to salvation, free will equally 2 III I 8 so, but grace in order to give salvation, free will in order to receive it Therefore we should not attrbute part of the good work to grace and part to free will, it is performed in its entirety by the common and inseparable action of both, entirely by grace, entirely by free will, but springing from the first in the second

Introduction I03 Both are forms of relative knowledge and belong to the mani- fested universe Knowledge formulated logically is not equiva- lent to a direct and immediate apprehension of the Real. Whatever words we use, whatever concepts we employ, fall short of reality I The anubhava is beyond all manifestation and is complete in itself Vidya stresses the harmony and interconnections of elements which make up the world; avidya the separateness, mutual independence and strife. Vidyā helps us to appreciate intellectually the mntelligible ideas about the nature of the Divine ground and the nature of the direct experience of it in relation to other experiences. It indicates the means by which we can attain Brahman. Such a system of theological doctrine points out that there is nothing intrinsically self-contradictory about the postulate of religion, viz the divine reality, and that it is also empirically verifiable if only we are willing to submit to a discipline. The theological knowledge or vidya is different from the expenence or anubhava of it The experience is recorded as a pure and direct intellectual mntuition in srutt. When we refect on the experiences or their records and reduce them to a rational order we have smrti. While the first is the domain of metaphysical principles, the second applies these principles to individual and social conduct Vidya is nearer the truth than avıdyā But vidya is also understood as jnana which is of the essential nature of the Divine Reality. It is then eternal wisdom which 15 not the knowledge possessed by any individual. It is the wisdom hidden beneath the sheaths of ignorance It is one with the Supreme Self, which is self-evident and needs no proof, svatah-siddha, self-vald certainty Though inturtive wisdom is different from knowledge of the senses or anything we can achieve by logical reflection, it is not to be confused with occultism, obscurantism, or extravagant emotion It is not magical insight or heavenly vision, or special revelation obtained through supernatural powers. What we ' When Al Ghazzal or, two centuries later, Thomas Aquinas refused to proceed with the consideration of truths about God, when once they attaied durect apprehension of the Divine Reality, they refer to this madequacy of verbal or logical expressions.

I04 The Principal Upanışads attam by vision, empirical or trans-empirical, belongs to the objective world It is a distinction within the objective world, between the physical and the super-physical, between what we reach by the five senses and a sixth sense Wisdom is pure reason, capacity for fundamental truth It is the possession of the soul or it is the soul that penetrates into its own ground and depth and becomes essential being It springs from it of necessity when it meditates on itself This wisdom is eternal, universal and necessary for Samkara It cannot be destroyed though it may be obscured All the same, the tradition of thought has been strong in the Upamsads We lead up to experience through intellectual knowledge For those who are mcapable of integral insight, perception and inference are the only available means I Even men of expenence do not contradict rational thought, though they go beyond it.

XVI

ETHICS

The Upansads insist on the importance of ethical life 2 They repudiate the doctrine of the self-sufficiency of the ego and emphasise the practice of moral virtues Man is responsible for hs acts Evil is the free act of the indvidual who uses his freedom for his own exaltation It is fundamentally the choice which affirms the finite, independent self, its lordship and acquisitiveness against the unversal will Evil is the result of our ahenation from the Real If we do not break with evil, we cannot attamn freedom 3 t Cp Wilyt-padiya 'Tor those who cannot see, the reason which is not in contradiction with the Vedas and the senptures is the eye' teda-tastrāmrodbi yas tarkas-cal sur a-palyatām I 137 .U III 2 { BU IV ; 23 s Commenting on Katha I 2 2-3, Ramanuja writes 'This verse trarh- that meditation which should become more periect day by day. carnet b recompliched without the devotee having broken with all Md'RB IV I 13 *The Velu do not punfy the ethically unworthy ' PA: Hras, ri purant :rdah V'asistra-Dharma-Sastra VI 3

Introduction 105 Man is of the divine race, but he has in him the element of non-being, which exposes him to evil As a spintual being he can burst the revolving circle of nature and become a citizen of another world in unty with Absolute Being who is his creative source. Man is the mediator between God and nature and has to complete the work of creation by the in- carnation of wisdom. He must illumine what is dark and strengthen what is weak in him His entire being should labour to become one with the Divine Our fallen nature, sunk in sin, is felt as contrary to the Real and yet as existent The self feels itself to be in contradiction to all that is supremely real There 1s the pain of discord between the existent and the Real. In moral life the self feels itself divided against itself. And yet the struggle itself is impossible unless we look upon the desire for the divine and the consciousness of rebellion as belonging to the same self The felt contradiction is possible only through the reality which is above the discord The antithesis between what we wish to be and what we are is implicitly their unity. The divine consciousness and will must become our conscious- ness and will This means that our actual self must cease to be a private self; we must give up our particular will, die to our ego, by surrendering its whole nature, its consciousness and character to the Divine.I The freedom of the human individual is assumed, though the limitations of karma are mentioned 'He fetters himself by himself, as a bird by its nest.'2 The freedom of the individual increases to the extent to which he identifies himself with the Absolute in him, the antar-yamin. If we leave the world after having known the true self, then our life in all worlds is the life of freedom Some theistic Upanisads say that the inner power, the Divine, caused the man whom He will lead on high from these worlds to do good works and He causes the man whom He will lead downwards to do evil works 3 In theism the stress is on Divine providence In the Svetasvatara Upamsad, the Self is the overseer of all actions, who apportions to each person his qualities, who executes justice, who restrains the evil, allots * anurāgād vırāgah. 2 Martri III. 2 3 KU. III. 8

I06 The Principal Upanrsads good fortune and brings to maturity the actions of the mndi- vidual souls I The general impression that the Upanisads require world- denial is not quite correct They insist on a spirit of detachment, varragya, which is not indifference to the world It is not abandonment of objects but non-attachment to them We do not raise ourselves above the world by contempt for the world It is the spirit of equanimity which is insisted on To be tranqui is to envy no man, to have no possessions that another can take from us, to fear none When the Hindu thinkers ask us to adopt samnyasa or relinquishment of home and possessions, tc accept the three great renunciations, consecrated in the three vows, evangelical counsels of poverty, obedience and chastity, they point to self-denial as the root of spiritual life Spirit of renunciation does not mean neglect of social duties Samnyāsa does not mean that we owe no duties to the world, we free ourselves only from ritualistic duties Rare fruits c spint ripen on the soil of detachment 2 There is a popular verse which makes out that one should give up attachment, but i one is not capable of it, let him cultivate attachment, only it should be attachment to all 3 We should release ourselves from selfish lıkes and dıslıkes The Divine cannot use our mind and body so long as we wish to use them for our own ends 4 Detachment is opposed to attachment, not to enjoyment I VI 1I, 12, 4, V 5ff 2 When Ernest Renan described St Francis as 'the one perfect Chrstian' it was felt to be an exaggeration Hardly anyone else in the Christian world comes so close to the ideal set forth in the Gospels 'He that renounceth not everything that he hath, he cannot be my disciple' We feel that these demands are excessive and even fantastic We excuse ourselves by saymg that Jesus did not mean all that he is reported to have said or that his words were not of general application We make compromises, while St Francis did not allow any compromises 3 tyaktavyo mama-kāral, tyaktum yadı sakyate nāsau kartavyo mama-kārah kimtu sarvalra kartavyah 4 Cp St John of the Cross 'The soul that is attached to anything, however much good there may be in it, will not arrive at the liberty of / divine union For whether it be a strong wire rope or a slender and debcate thread that holds the bird, it matters not, if it really holds it fast, for until the cord be broken the bird cannot fly So the soul, held by the bonds of human affections, however slght they may be, cannot, while they last, make its way to God'

Introduction Enjoy through renunciation is the advice of the Isa Upanisad.I Good and evil do not depend on the acts one does or does not, but on the frame of mind one has. The good man is he who concurs with the divine purpose, and the bad man is he who resists it. If one's mind is good, one's acts will be good. Our attempt should be not so much external conformity as inward cleansing From goodness of being good will and good works flow 2 When the soul is at peace, the greatest sorrows are borne lghtly. Life becomes more natural and confident Changes in outer conditions do not disturb We let our life flow of itself as the sea heaves or the flower blooms Work by itself does not give us liberation. It cleanses the mind, purifies the heart and produces the illumination which 1s the immediate condition of salvation. Samkara argues that the knowledge of Brahman, as it relates to an existent being, cannot be contingent on what a person does or does not 3 Contemplation is the way to cleanse one's mind and heart. It means rest, suspension of mental activity, withdrawal into the interor solitude in which the soul is absorbed in the fruitful sulence of God We cannot stop there; we must overflow with a love that communicates what it knows to others Saints with abundant power and tireless energy work for the transfiguring of men and the changing of the course of secular history. Different methods are suited for different temperaments, and they are all permitted.4 ' Eckhart tells us 'It is permissible to take life's blessings with both hands, provided thou dost know thyself prepared in the opposite event to leave them just as gladly ' Cp Eckhart 'Men should not think so much of what they ought to do, as of what they ought to be Think not to lay the foundation of thy holmness upon doig, but rather upon being For works do not sanctify us, but we should sanctify the works Whoever is not great in his essential being will achieve nothing by works, whatever he may do' Rudolf Otto Mystcism East and West, p 126 3 a-purusa-tantratvād brahma-vynānasya 4 See BG V 5. Vasıstha says a-sädhyah kasyacıd yogah kasyacıt jñāna-mscayah ıttham ucārya mārgau dvau jagada paramesvarah To some yoga s impossible, to others the ascertainment of truth. Viewing thus God has revealed two paths Cp St Thomas Aquinas 'A thing may belong to the contemplative life in two ways essentially or as a predisposition The moral virtues

I08 The Principal Upanisads

The ethical virtues we are called upon to adopt are mentioned in several passages Life is compared to a sacrifice where the fee shall be asceticism, liberality, integrity, non-injury to life and truthfulness ' The Taitiriya Upanisad gives a list of students' duties He should not be negligent of truth, virtue, welfare, prosperity, study and teaching He should perform only those acts which are irreproachable. In case of doubt concerning any act of conduct, the student should follow the practice of those Brähmanas who are competent to judge, apt, devoted, not harsh lovers of virtue In one passage all the virtues are brought together under the three da's which are heard in the voice of the thunder, namely, dama, or self- restraint, dana or self-sacrifice, and daya or compassion Praja-pati conveys it to the three classes of his creation, gods (deva), men (manusya) and demons (asura).2 Samkara makes out that gods have desires (kāma), men suffer from greed belong to the contemplative life as a predisposition For the act of contemplation, mn which the contemplative life essentially consists, is hindered both by the impetuosity of the passions and by the outward dsturbances Now the moral virtues curb the impetuosity of the passions and quell the disturbance of outward occupations Hence moral virtues belong to the contemplative hfe as a predisposition ' St Thomas taught there were three vocations, that to the active life, that to the con- templative and a third to the combination of both and the Jast is superior to the other two There are statements to the effect that the contemplative hife in itself by its very nature is supenor to the active hte Vita cortemplama, he remarks, surpheiter est melor quam actta for the contemplative hfe directly and immediately occupies itself with the love of God than which there is no act more perfect or more meri- tonous The contemplative hie establishes man in the very heart of all ep ntual fecundity When St Thomas admits that the active life can be more perfect m certain circumstances, he qualfics it a great deal (1) Actina will only be more perfect than the joy and rest of contem- p'atios, if it is undertaken as the result of an overflow of love for God in order to fu'fil His will (u) It is not to be contiuous but only an answer to a teripoary emergency (m) It is purely for God's glory, it docs not dirperer rs from rontemplation It is an added obligation and we but re'rrp as roon as we can to the frutful silence of recollection that devym oar couls to the Divine Umion 'CT III 17

In ta Eh"aade the Lord says that anyone who does not care for 'BU VE

t . Ioep'- vin ave in need of care and simply takes to the worship of Go''t ieCort it yated 3 rim tana bhqeru sar'am almuram istaram htcim lha,atr waudhy ad, brasrary era jutot sah

Introduction I09 (lobha) and demons from anger (krodha). By the practice of the three injunctions we free ourselves from the sway of craving, greed and anger. When the Buddha asks us to put out in our hearts the monstrous fires of infatuation, greed and resent- ment, he is emphasising the three virtues enjoined by the Upanısads. Dama is self-control. We should reduce our wants and be pre- pared to suffer in the interests of truth,t Austerity, chastity, solitude and silence are the ways to attain self-control Tapas ıs severe self-discipline undertaken for spiritual ends It is exercised with reference to the natural desires of the body and the distractions of the outer world. It consists of exercises of an inward kind, prayers offered in the heart, self-analysis and outer acts like fasting, self-mortification, sexual abstinence or voluntary poverty Strength is developed by a resisting force. The power gamned by resisting one temptation helps us in over- coming the next To evade discipline is to empty life of its significance. Nothing is more tranquil than to be unshaken by the troublous motions of the flesh. Renunciation, nyāsa, is superior to tapas or austerity or asceticism. The latter is a means to the former It is not to be made into an end in itself 2 Ethical I 'The wise man overcomes anger through mind-control, lust through the renunciation of desire. He can attain mastery over sleep by develop- ing the quahty of sattva Through steadfastness he should protect the organ of generation and the stomach With (the help of) the eyes he should protect the hands and the feet Through (the power of) mind he should protect the eyes and the ears and through conduct he should protect mnd and speech Through constant vigilance he should shed fear and through the service of the wise, he should overcome pride' krodham samena jayatı, kamam samkalpa-varjanāt sattva-samsevanad dnīro mdrām ucchettum arhatı dhylya sıšnodaram rakset, păn-pādam ca caksuşā caksuh šrotram ca manasā, mano vâcam ca karmanā. a pramādād bhayam jahyād, dambham prājnopasevanāt Brahma Purana 235 40-42. Cp Confucius 'With only coarse nce as meal and only plam water as drink, and only my arm as pillow, I still find joy in the midst of these conditions, Wealth and honour acquired contrary to rghteousness are to me like the passing cloud ' Lun yu Pt VIII Ch XV See F T. Cheng China Moulded by Confucius (1947), p 92 * 'Do the frogs, fish and others who live from theur birth to death mn the waters of the Ganges, do they become yogis "' ā-janma-maranāntam ca gangādr-rafinī-sthrah manduka matsya-pramukhāh yogrnas te bhavani kım?

IIO The Principal Upamsads life includes moral uprightness though many minds feel only the need for mechanical ntual Brahmacarya is not sex-destruction There is no gulf between flesh and spirit, but only between the fallen and the trans- figured flesh Ancient Indian thinkers were of the opinion that the seed within man and woman is intended for the purpose of creating a body by which another soul may come into physical embodiment When thus controlled, brahmacarya helps creative work of every description When the seed is wasted in sex excesses, the body becomes weak and crippled, the face lined, the eyes dull, hearing impaired and the bram inactive If brahmacarya is practised, the physical body remains youthful and beautiful, the brain keen and alert, the whole physical expression becomes the image and likeness of the Dıvine Mauna or silence is advised as leading the soul forward to contemplation ' By the disciplne of silence we curb the ex- cesses which flow from the tongue, heresy, backbiting, flattery We cannot listen to the voice of God when our minds are dissipated, given to restless activity and are filled externally and internally with noise Progress in silence is progress to the realisation of spint When silence descends on the soul, Its activities are joined to the silent creative power of God 2 Dana enjoins gifts. It is negatively freedom from greed and positively assistance to those in need 'There is no hope of immortality by wealth '3 Possessiveness is condemned The : Cp Isaiah 'The tillage of righteousness is silence ' 'In silence and in hope shall be y our strength.' 'While all things were in quiet silence and the mght was in the midst of her course the Word leapt down from heaven ' 1 BU II 4 2 Cp Jalal-Uddin Rūmi Once the noble Ibrahim, as he sat on his throne, Heard a clamour and noise of cries on the roof, Aiso heavy footsteps on the roof of his palace He said to hmself, 'Whose heavy feet are these?' He shouted irom the window, 'Who goes there?' The guards, filled with confusion, bowed their heads, saying, 'It is we going the rounds in search ' He said, "What seek ye' 'They said 'Our camels' He said, 'Whoever searched for camels on a housetop?' They said, 'We follow thy example, Who seekest union with God, while sitting on a throne '

Introduction III Taittiriya Upanisad regulates the art of giving.' One should give with faith, one should not give without faith, one should give liberally, with modesty, with fear, with sympathy. Daya is karuna, compassion. We should try to be at peace with all, abhor all cruelty and ill-will.2 Enmity means misunder- standing. A forgiving attitude frees the individual. We should grudge none, forgive all. So long as we remember an injustice, we have not forgiven either the person or the action. If only we know that there is more suffering than wickedness in the world, we would be kindly. It is by compassion, which shrinks from no sacrifice, that we can overcome the ravages of selfishness. We must be patient God himself is unimaginably patient.3 Tolerance, long suffering, patience are the fruits of spirit. The ethical indvidual is required to become like a child.4 The perfect man is a divine child, accepting the divine play, without fear or reserve, care or grief, in utter purity. A child is not entangled with things that seem important to grown-ups, whose occupations are mainly paltry and whose professions petrified. A child's wise incomprehension is linked with living and is more than defensiveness or disdain. We cannot return to childhood. We have to gain the state which is un- constricted by temporal purpose, but purposeful, a state in which time and eternity coincide. When it is said that the Upanisads adopt a spiritual view of life, it does not mean that they despise body, life and mind. The latter are the conditions or instruments for the life of spint in man They are not ends in themselves, but are means ' I II 2 : Devĩ Bhagavata says: There is no virtue like compassion and no vice like the use of violence. dayā-samam nāstı punyam, pāpam himsa-samam na hi. 3 'The Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving the guilty transgression and sin.' Exodus XXXIV. 6. 7. 'The long suffering of our Lord is salvation.' 2 Peter III. 15 For Heraclitus. 'The Kingdom is of the child.' 'Except ye be con- verted and become as hittle children, ye shall not enter into the Kingdom of Heaven.' Jesus. For Mencius. 'A great man is one who has not lost the child's heart' Nietzsche says. 'The' child is innocence and oblivion, a new begining, a play, a self-rolling wheel, a primal motion, an holy yea-saying' Thus Spake Zarathustra I. 2.

II2 The Principal Upamşads or opportunities for the expression of the Universal Spirit in us Spirit and life are not to be separated The ntualstic practices are reinterpreted They are to prepare the mind for spiritual realisation, to spur it on to pierce the veil of the finite and to seek deliverance in identifica- tion with the Supreme Reality If rites are performed without the knowledge of their meaning, they are not only useless but dangerous ' The presumptuous performer may have his head cut off 2 He who knows a particular nte and he who knows it not both perform a rite, but when performed with knowledge the act becomes more effective 3 Meditation on the meaning of the sacrifice sometimes took the place of the actual sacrifice 'Suppose,' Janaka asks Yajnavalkya, 'you had no milk or rce or barley to perform the fire-sacrifice, agnhotra, with what would you sacrifice?' 'With the fruits of trees and whatever herbs there were ' 'If there were none?' 'Then with water ' 'If there were no water?' 'Then, indeed, there would be nothing here, yet, this would be offered, the truth in faith '4 When the heart is fully persuaded, there is little sense of sacrifice Sacrificial life becomes a natural manifestation of the new spirit Self-conscious sacrifice, with its burden of self-rghteousness and expectation of reward, is not of much use 5 The caste divisions are mentioned in some of the Upanisads 6 They did not, however, harden into a rigid social system In the Chandogya Upantsad five learned Brahmanas who approach Uddālaka Arun for instruction in regard to Vaisvanara Ātman are taken by him to Kıng Asvapatı Kaikeya, who gives them instruction after first demonstrating the imperfections of their views Ajātasatru of Kāšı teaches Gārgya Bālāki the nature of Brahman, after pointing out the defects of the twelve views

I CU V 24 I 4 Salapatha Brāhmana XI 3 I a CU I 8, I I0-II 3 CU I I-10

s Yabweh says (Amos V 21) 'I hate, I despise your feast days, and I will not dwell in your solemn assemblies Though ye offer me burnt offerings and your meat offerings, I will not accept them, neither will I regard the peace offerings of your fat beasts Take thou away from me the noise of thy songs, for I will not hear the melody of thy viols ' Agam Yahweh speaks (Hosea VI 6) 'For I desired mercy, and not sacnfice, and the knowledge of God more than burnt offerings' 6 BU I 4 15

Introduction II3 which Gargya Balaki sets forth. Ajatasatru observes that it is not usual for a Brähmana to approach a Kşatrıya for instruc- tion The doctrine of rebirth is taught by Pravāhana Jaivali to Arun with the remark that the Brahmanas had never before had this knowledge.I Among the students of the Upanişads is Satyakama, of unknown origin, whose mother Jabala could not tell who his father was.2 The four asramas or stages of life are recognised. While the usual rule is that one has to pass through successive stages of life, exceptions are permitted. Jabāla Upanișad asks us to renounce whenever we feel a call to it. Besides, even in a house- holder's stage one can attain spiritual freedom.3

XVII

KARMA AND REBIRTH

Until we negate the ego and get fixed in the Divine Ground we are bound to the endless procession of events called samsära.4 The principle which governs this world of becoming is called karma. There are moral and spiritual laws as well as physical ' See also K U I, where the teacher is the Kıng Cıtra Gangyayanı. 3 In the Bhagavata Purana it is said that a house is no prison for one - CU IV 4 who has controlled his senses, delights mn spirit and is eager for knowledge nıtendrıyas atmarater budhasya grhāsramah kim tu karoty avadyam Abhinavagupta says that srutis and smrhs hold that he who has nght knowledge attams salvation in all stages of life and quotes. 'He that worships God, has established himself in the knowledge of truth, attends devotedly to his quest, performs rites, offers gifts, he is liberated though fattua-jnānınām sarvesv āšramesu muktir uii smārtesu šrutau ca yathoktam a house holder '

devarcana-ratas tattva- nana-mstho'tthi-priyak sräddham kytva dadad dravyam grhastho' pr hi mucyate + Cp Boethius. Consolations of Phtlosophy The temporal world seems to emulate mn part that which it cannot fully obtam or express, tying itself to whatever presence there is in this exiguous and fleeting moment, a presence which, since it carnes a certain image of that abiding presence, gives to whatever may partake of it the quality of seeming to have being But because it could not stay, it undertook an mnfimte journey of time; and so it came to pass that, by going, it continued that life, whose plemtude it could not comprehend by staying

II4 The Principal Upanisads laws If we neglect the laws of health, we injure our health, If we neglect the laws of morality, we wreck our higher life Any rational conception of the universe, any spiritual con- ception of God requires us to recognise the utter and unques- tionable supremacy of law in shaping our conduct and character The law of Karma s not external to the individual The judge is not without but within The law by which virtue brings its triumph and ill-doing its retribution is the unfolding of the law of our being I The world order is a reflection of the Divine Mind The Vedic gods were regarded as the maintamners of the order, rta of the world They were the guardians of rta God, for the Svetasvatara Upamsad, 1s the ordainer of karma, karmadhyaksah, God is law as well as love 2 His love is through law The working of karma is wholly dispassionate, just, neither cruel nor merciful Though we cannot escape from the workings of this principle, there is hope, for if man is what he has made himself, he may make himself what he will Even the soul m the lowest condition need not abandon all hope If we miss the right path, we are not doomed to an eternity of suffering There are other existences by which we can grow into the knowledge of the Infinte Spirit with the complete assurance that we will ultimately arrve there If there is a fundamental difference between Christianity and Hinduism, it is said that it consists in this, that while the Hindu to whatever school he belongs believes in a succession of lives, the Christian believes that 'it is appointed to men once to die, but after this the judgment '3 I Cp the words of a fine fragment of the lost Melamppe of Euripides Dream you that men's misdeeds fly up to Heaven And then some hand inscribes the record of them Upon God's tablets, and God, reading them, Deals the world justice> Nay, the vault of Heaven Could not find room to write the crimes of earth, Nor God himself avail to punish them Justice is here on earth, had ye but eyes

Romans XI 22 2 Cp St Paul 'Behold therefore the goodness and severity of God' 3 John McKenzie Two Relgions (1950), p II2 Some Western

rebirth philosophers and early Christian theologians accept the principle of

Introduction II5 Belef in rebirth has persisted, at any rate, from the time of the Upanisads It is a natural development from the views of the Vedas and the Brahmanas and receives articulate expression in the Upansads 1 After mentioning the dispersal of the mem- bers of the human body at death-the eye of man goes to the sun, the breath to the wind, speech to fire, the mind to the moon, the ear to the quarters of heaven, the body to the earth, the soul to the ether, the hair to the plants and trees, the blood and seed to the waters-Yajñavalkya is asked as to what remams of the individual He takes the questioner apart, discusses with him in secret about the nature of work. In truth, a man becomes good by good works and evil by evil works 2 Our lves mcarnate our characters The future of the soul is not finally determined by what it has felt, thought and done in this one earthly life. The soul has chances of acquiring merit and advancing to life eternal Until the union with the timeless Reality is attained, there will be some form of life or other, which will give scope to the mdividual soul to acquire enlghtenment and attam life eternal Even as non-being is only an abstract lower limit of the existential order, absolute evil is also such a lower limit. Non-being, if it existed in itself diametrically opposed to being, would be completely destroyed Such non-being is non-existent. Therefore as every existent thing has the form of the Divine, it has also the promise of good. The Upanisads give us detailed descriptions of the manner in which a man dies and is born again.3 The transition is illus- trated by certain examples. As a grass-hopper, when it has come to the end of a blade of grass, finds another place of support, and then draws itself towards it, similarly this self, after reaching the end of this body, finds another place of support and then draws himself towards it. As a goldsmith, after taking a piece of gold, gives it another, newer and more beautiful shape, similarly does this self, after having thrown off this body, and dispelled ignorance, take another, newer and more beautiful form, whether it be of the manes, or demigods or gods or of 1 See R.V X 16 3 Satapatha Brāhmana I. 5 3 4, X 3 3 8 ' BU III 2 13 3 See B U. IV. 3 37-38, IV 4 1-5 and 9 7. See Katha I I 5-6.

II6 The Principal Upamşads Praja-pati or Brahma or of any other beings.I These passages bring out several aspects of the theory of rebirth The soul finds out its future body before it leaves the present one The soul is creative in the sense that it creates a body. At every change of body, the soul takes a newer form The state of each existence of the soul is conditioned and determined by its knowledge (urdya), its conduct (karma)2 in the previous existence From the Brhad-aranyaka Upanisad it appears that all the organs accompany the departing soul, which enters into the samjñana and becomes possessed of knowledge and consciousness3, vynana The results of learning and conduct cling to the soul 4 The ignorant, the unenlightened go after death to sunless demomiac regions 5 The good are said to go up to regions which are sorrowless, through the air, sun, and moon 6 The Chandogya Upamsad speaks of two ways open to mortals, the bright and the dark, the way of the gods7 and the way of the fathers 8 Those who practise penance and faith enter the path of light, and they never return to the cycle of human existence Those who are only ethical, performing works of public utility, travel by the path of smoke, dwell in the world of the fathers till the time comes for them to fall down, then they are born again according to their deserts 9 The descriptions may be fictitious, but the princple of the ascent and the descent of the soul is what the Upanisads insist on Beautiful characters attain covetable births and ugly ones miserable births 10 Heaven and hell belong to the world of time

I BU IV. 4 3-5 'As a man puts on new clothes in this world, throwing away those which he formerly wore, even so the soul of man puts on new bodies which are in accordance with its acts in a former Life' Visnu Smyh XX 50 See BG II 13, 22 a BU IV 4 2 4 Cp with this the Buddhist view that the migrating soul consists of 3 IV 4 3

vynana and the other four skandhas of vedana, feeling, samjña, per- ception, samskara or dispositions and rupa or corporeal form s Isa 3 Katha I I 3 BU IV 4 II 6 BU V. I0 I 7 See RV X 19 I BG VIII 24-26 8 CU IV 15 5-6 There are minor vanations in the accounts of CU and B U. and K.U. I 9 CU V IO 1-6 10 CU V I0 7 KU I 2.

Introduction 1I7 Rebirth is the lot of man until he obtains true knowledge. By virtuous acts he furthers his evolution The reward of goodness is to grow in goodness. The reward of growing in punty of heart is to gain a clearer vision of reality. Knowledge of Reality leads to salvation It is sometimes suggested that the soul before undergoing rebirth experiences reward or punishment for its deeds in appropriate places The origmal Vedic behef of reward in heaven or punishment gets mixed up with the doctrine of rebirth. The soul is said to be a very minute entity residing in the cavity of the heart and resembling in every respect, except size, the visible man.

XVIII

LIFE ETERNAL

The fact that the individual consciousness has for its essential realty the Universal Self implies the possibility that every human being can rend the veil of separateness and gain recog- mtion of his true nature and oneness with all beings. The Upanisads develop this character of life eternal. In the Rg Veda, what is aimed at is length of days on earth and life in the world of heaven in the company of gods In the Brähmanas, the performers of vanous rites are promised the reward of commumty of being, companionship and fellowship with the gods 2 When the Absolute Brahman was recognised, the gods became intermediaries through whose influence the end of unity with the Absolute is obtained. When Brahman and Atman are identified, the highest goal is declared to be unity with the Self Deliverance is different from existence in svarga or paradise The latter is a part of the manifested world. The soul may live there for ages and yet return to earth, a heir to Its deeds Deliverance, on the other hand, is a state of permanent umon with the Highest Self Life in paradise is a prolongation 1 BU VI. 2 C.U V. 3-10 2 Šatapatha Brahmana II. 6 4 8; XI. 4. 4. 1. 21, VI I 2. 3

II8 The Principal Upanisads of self-centred life, while life eternal is liberation from it While the former is time extended, the latter is time transcended Enlightenment does not mean a departure in space to a new abode Amval and departure have no meaning in the context of liberation The passages where the soul is said to go by the veins to the rays of the sun and to the sun' or from the moon through the worlds of fire, wind, Varuna, Indra and Praja-pati, to Bral.man: speak of the soul on the pathway to perfection The Chandogya Upamsad states that the soul of the emancipated, at death, goes out by the hundred and first vein through the crown of the head, fire, wind and sun to Brahman 3 He who knows Bralman becomes Brahman 4 Perfection 1s a state of mind, not contingent on change of time or place. It is an experience of the present, not a prophecy of the future Temporal distinctions do not apply to it, but if any temporal terms are to be used, they will be words like 'now,' 'presently,' 'When all desires that dwell in the human heart are cast away, then a mortal becomes immortal and (even) here he attaineth to Brahman.'s Freedom is not a future state on whose coming we wait in expectation It is hife in the spirit, in God who is the foundation and power of life.6 1 Katřa III I1. 8 3 CU VIII 6 6 KU VI 16 Matri VI. 21. : K.U. I. 2.

4 B.U. IV. 4 9 MU III z 9 s Katha VI. 14. 6 The Christian scriptures say that 'the Kingdom of God is among you ' It lives and moves secretly here and now as the hidden ground overcoming Satan and the world Cp mobsasya ra hi cāso'sh , a grāmartaran. era ta aji.ana-hrdaya-granth -rāso morsa st: sn.rtal Śna-gita XIII 32. Freedom is not in a particular place nor has one to go to some other village in order to obtain it; the destruction of the knot of ignorance round our hearts is known as freedom M.B also tells us that the knower of Brarman has neither movement nor departure sarca-bhatatma-bi stasya samyag-bhidam pasy atah deapi marge mukyanty a-padasy a padaisirah 'He who has attained the state of the self of all bemgs, who has attained the perfect vision of all beings-about the path of such a person the gods themselves are perplexed, seeking to discover the place of one who has no place at all.' Katha VI. 14. Cp Kabīr: O Friend, hope for Him whilst you live, understand whilst you hve, for in hife deliverance abides

Introduction II9 Is moksa or liberation life with the Supreme Person whom we love and worship in this life?r Is it personal immortality with absolute likeness to God in the world of Brahma?2 Is it an impersonal absorption in the Divine Transcendent?3 All these views are to be found in the Upanisads There are four aspects of release distinguished as samipya or intimacy with the divine, sārūpya or sādharmya, similarty of nature with the divine, reflecting hıs glory, sālokya or conscious co- existence with the divine in the same world and sāyuya or communion with the dvine bordering on identity There are certain general characteristics of the state of moksa or freedom It is concerved as freedom from subjection to time 4 As birth and death are the symbols of time, life eternal or moksa is liberation from births and deaths. It is the fourth state of consciousness beyond the three worlds, what the Bhagavad-gīta calls paramam brahma or brahma-nirvana 5 It 1s freedom from subjection to the law of karma The deeds, good or bad, of the released cease to have any effect on him 6 Even as a horse shakes its mane, the liberated soul shakes off his sin, even as the moon comes out entire after having suffered If your bonds be not broken, whilst living, what hope of deliverance mn It is but an empty dream that the soul shall have umion with Him death?

because it has passed from the body, If He is found now, He is found then, If not, we do but go to dwell in the city of Death ET by Rabindranath Tagore 'What then is our course, what the manner of our flight (to the Fatherland whence we have come>) asks Plotinus and answers, 'This is not a journey for the feet, the feet bring us only from land to land, nor need you think of coach or ship to carry you away, all this order of things you must set aside and refuse to see, you must close the eyes and call instead upon another vision which is to be waked within you, a vision, the birfhright of all, which few turn to use ' Enneads I 6 8 ' CU III 20 2 3 Praśna VI 5 MU III I 3, III 2 6-8 4 Atharva Veda X 8 44 5 In Buddhist texts it is mvana dhatu beyond the three worlds In the Atharva Veda IV 14 3, the fourth sphere is svar, the light beyond the triad of prthwvi, antariksa and dyaus The Brahmanas are concerned only with the sphere of the gods On the matter of the fourth transcen- dent sphere they sometimes adopt an agnostic attitude anadhva var tad yad iman lokan atr caturtham asti va na va Satapatha Brāhmana I 2 I 12, 4 2I 6 BU IV 4 22

I20 The Principal Upanisads an eclipse from Rahu, so does the liberated individual free himself from mortal bondage.I His works consume themselves like a reed stalk in the fire 2 As water does not stop on the lotus leaf, works do not cling to him 3 Works have a meaning only for a self-centred individual Liberation is the destruction of bondage, which is the product of ignorance.4 Ignorance 1s destroyed by knowledge and not by works 5 Freedom is not a created entity; it is the result of recognition Knowledge takes us to the place where desire is at rest, a-kama, where all desires are fulfilled, apta-kama, where the self is the only desire, atma-kama 6 He who knows himself to be all can have no desire When the Supreme is seen, the knots of the heart are cut asunder, the doubts of the intellect are dispelled and the effects of our actions are destroyed 7 There can be no sorrow or pain or fear when there is no other. The freed soul is like a blind man who has gained his sight, a sick man made whole He cannot have any doubt for he is full and abiding knowledge He attains the highest bliss for which a feeble analogy is married happiness He can attain any world he may seek.8 The law of Karma prevails in the world of samsara, where our deeds lead us to higher or lower stations in the world of time. If we obtain knowledge of the eternal reality, Brahman or Ätman, deeds have no power over us. The state of life eternal is said to be beyond good and evil The knower of the self ceases to be stained by action 9 He goes beyond the ethical, though rooted in it,10 anyatra dharmat, anyatradharmat The

1 CU V 24 3 4 bandrana-nasa cua hi moksah na karyabhutah Ś on BU III 3 I 1 CU. VIII 3 CU IV 14 3

s mobso na barna-sādhyah avrdyāstamayatvat Ā on BU III 3 I 6 Satapatha Bratmana X 5 4 15 BU III 4 2, IV 4 12 ; MU II 2 8 S MU III I I0 9 Tatttiriya Brahmana III. 12 9 8. 1e Katha, II 14; see also C U. VIII 4 I, MU III 1 3; KU I 4 Cp The Buddha Mayhima Nikaya I 135 'If you understand the parable of the raft, } ou must discard dharma, and adharma' John III 9 'Whoever is born of God, cannot sin'

law Galatians V. 18 'If you are led by the Spint, you are not under the Eckhart 'There neither vice nor virtue ever entered in ' Dr W R Inge, wnting on Chnstian Mystics, pointed out that the illumination of

Introduction I21

path of virtue and vice is a means, not an end. The end is beyond the law of injunction and prohibition of good and evil.' Our activities, being inspired by the divine cannot be wrong'; 'Nous is never wrong,' says Aristotle.2 The life of a free spirit is not bound by any formulas. It breaks its bonds and finds its own way to a development of its own which could never have been charted in advance. The liberated spirit conforms spon- taneously to the ethical rules. 'To one who has knowledge of the self, non-hatred and other virtues come off naturally without any effort'.3 Every religion sets before us the goal of hberation, which has a sense of exaltation, a sense of freedom and victory over the world, over evil and death. When we are delivered in life, our condition is that of the jivan-mukta, who is freed from the bonds of conditioned exist- ence 4 His appearance continues without much outer change. His embodied state does not affect the being whom it clothes, as he has complete control over the bodily frame and knows its externality. Though tossed in the welter he retains his vision. While jivan-muktt is deliverance during life, videha-mukti is the mystc, has 'strictly speaking no moral side, for moralty, in the ordmary sense, is left behind. As the anonymous French mystc who wrote The Mirror of Simple Souls puts it "Virtues, I take leave of you Henceforth I shall be more free and more at peace Once I was your servant, now I am delivered from your thraldom!" ... What he means is that in the hgher stage morahty has become autonomous and spon- taneous. Newspaper July 6, 1923 God's service has become perfect freedom.' Church Family 1 In Mayhıma-Nıkaya (II. 22 fi ) it is said that arrival (patipanna) m- volves a destruction without residue of good and bad conduct (kusala and akusala sīla) It is an eradication of all ethical values In the parable of the raft (Mayhima I. 135, 260 and Sutta Nipata 21) the distinction of nght and wrong, the exercise of the discriminatory consciousness are of no more use to one who has crossed to the other shore than a boat would be to one who has reached shore These values are for crossing over, not for possession, mttharanatthaya, na gahanatthaya St Augustine pomts out that one should 'no longer use the law as means of arrival when one has amved ' De Spir et Lit. 16, ' De Antma III I0 433 A 3 utpannatma-prabodhasya tv advestrtvadayo gunah. ayatnato bhavanty asya na tu sadhana-rūpinah Suresvaracārya's Natşkarmya-sıddhı IV 69. 4 As the slough of a snake might he on an ant-hill dead and cast away, even so does his body he Being verily bodiless, he becomes immortal, says the Upanışad

I22 The Principal Upamsads deliverance after death, when out of bodily form In either case the soul is freed from conditioned existence There is the suggestion about krama-mukte or gradual release When the release is only partial and temporary, the individual soul descends again into the egoistic life and the higher con- sciousness is withdrawn from him The memory of that experi- ence, however, will work its way, until the impurities are removed The dfferent emphases we find in the Upanisads, in regard to the state of freedom, can be understood f we bear in mind the integral or fourfold character of Brahman In some passages oneness with Brahman is stressed, in others communion with the Supreme Person and in still others devotion to the Cosmic Spirit and participation in the work of the world Union with God may take many forms When the outer self is hushed, the deeper layers of consciousness are released into activity, the self may enter into the silence of the Absolute Brahman or into communion with the Eternal Person or be transported into the beatific embrace of the Cosmic Spirit The soul may pass through various realms of spirit, bathing in their light and feeding on their bliss Yajnavalkya centres his attention on oneness with the Absolute Brahman, a state where there is no desire, there 1s no passion, not even any consciousness, pretya samjñā nāst I When honey is prepared by the collection of various juices, the latter cannot discriminate from which trees they were drawn, even so when the souls are merged in the Real, they cannot discriminate from which bodies they come2 The self rises above the distinction of subject and object which characterises all empirical consciousness It is altogether time-transcendng This is impersonal immortalty where the soul achieves abso- luteness, unconditioned being 3 It is illumined consciousness I BU II 4 12, IV 5 13 2 CU VI 6 10 BU IV 3 2I 3 Cp Vweka-cudaman, ascribed to S It also occurs in Gaudapada's Kārkā, on Mā U na mrodho na cotpattir na baddho na ca sādhakah na mumuksur na var mukta ity esā paramārthatā There is no destruction, nor is there ongination There is no one bound nor is there one practising disciplme There is no seeker of freedom nor is there the freed Such is the highest state

Introduction I23 and not oblivion of consciousness It is not a void of immobile peace where all is lost and everything is extinct. This is only one aspect of deliverance There is also the account where the self becomes one with the Supreme Person. He who knows 'I am Brahman,' becomes the universe Even the gods cannot prevent him from becoming the universe for he is its soul I Man has potential universality which he actualises in the state of liberation We are one with the ideterminate pure silence in essence and with the personal Lord m the liberty of cosmic manifestation. Out of the peace and poise of Brahman arses the free activity of the liberated individual Essential unty with God is unity with one another through God In the sense of heightened awareness we do not forget the world, which seems strangely of one piece. We are lifted out of provincialism into perspective, as we become aware of something vaster, profounder, more ultimate than the world 2 'When the mind returns to its natural abode there is neither the path nor anyone who traverses it ' ctte tu vai parāvrue na yānam no ca yayınah Lankavatara Suira Sylvain Levi's ed, p 322 Nirvana is defined as the absence of the distinction of knower and knowable, grāhya-grahaka-rahtatā Negative descriptions of nırvāna abound in Madhyamaka-Vrtti aprahīnam asamprāptam anucchinnam ašāśvatam anıruddham anuipannam etat nırvānam ucyate

Cp Buddhatvam. XXV

na bhāvo nāp cābhāvo buddhatvam tena kathyate tasmād buddha-tathā-prašne avyākytamayo matah Mahāyāna Sutrālamkāra. See also 22 and 26 See also na šuddhā nāšuddhā buddhatā narkatā na bahutā

yasıın sarvam ıdam protam jagat sthāvara jangamam tasmınn eva layam yāt budbudāh sāgare yathā, II All this universe, movable and immovable is interwoven in him They all merge in him like bubbles in the sea Culika U 17 "To be refunded mnto Brahman as an earthen vessel is refunded into its own causal substance, 1e clay, means nothing else but complete anmihilation" RB I 3 21 I BU I 4 10 ª Cp Plotinus 'We see all things, not in process of becoming, but in being and see themselves in the other Each being contams in itself the whole mntelligible world Therefore All is everywhere Each is there All, and All is each Man, as he now is, has ceased to be the All But when he ceases to be an mndividual, he raises himself again and penetrates the whole world' E

I24 The Principal Upamsads Rule over oneself, svarajya, becomes rule over the world, sāmrajya Salvation is sarvatma-bhava I When the mind assumes the form of the Supreme through the power of meditation we have sampragñata-samadh, when the individual is aware that his consciousness has assumed the nature of Brahman 2 But when all consciousness of external objects in the waking state due to the functioning of the senses, of internal objects in the dream state due to the functioning of mind, or of the unmanifested in the state of dreamless sleep is absent, we have a-samprajnāta-samādhi 3 While in the former our awareness is of God, in the latter it is of the Absolute There are passages4 which suggest that the released self retams its own form freed from the imperfections of the empirical ego and untouched by worldly pleasure and pain 5 Yet other pas- sages affirm the presence of such qualities They cannot there- fore be incompatible with pure intelligence Such is the view of Badarayana 6 The liberated self's desires are fulfilled by its mere will 7 The self is spoken of as sinless and one with the highest Person Non-separation or avrbhaga from Brahman 1s

Referring to the desire of Eckhart to be the one, undivided, eternal, imperishable Godhead which is wholly being, wholly spirt, wholly joy, Rudolf Otto observes, 'this differs fundamentally and essentially from the simpler Christian conception of salvation to which it must always seem an extravagance, a Titanc pride and a transgression of the impos- sible limitations of the creature, a Faustian urge as we call it to-day' Mystcism East and West, p 181 I 'This (universe) is myself who am all this, identity with all is his highest state, the self's own natural, supreme state ' aham evedam sarvo'smīti manyate so yah sarvatma-bhavah, so'syatmanah paramo lokah, parama alma-bhavah svabhavikah S B on BU IV 3 20 sarvarkatvam evāsya rūpam IV 3 21 yai svarūpam pūrnatvam para- mātma-bhāvam V I I, a brahmākāra-mano-vrtt-pravāho'hamkrlm vinā samprajnāta-samādhıs syād dhyānabhyasa-prakarsatah Muktika U II 53 3 prabhā-sūnyam manah-sūnyam buddhi-sūnyam cıd-ātmakam atad-vyavrtli-rūpo'sau samādhır mum-bhāvrtah

4 CU III 14 I, see also VII I 5, VII 2 2, VII 3 I sbid II 54

s Though endowed with divine qualities Audulomi contends that the nature of the liberated self is pure intelligence and it cannot have the qualities which are dependent on limiting adjuncts BS IV 4 6, upadht-sambandhadhinalvat tesam na cartanyavat svarūpatva-sambhavah SB IV 4-6 6 BS IV 4 7 7 BS IV 4 8 CU. VIII 2 I

Introduction I25 suggested in many passages.I Non-separation is not absolute identity. The liberated self has no other overlord, anyādhipatth 2 There are passages where the self is said to possess adjuncts, whch make for individuality and others where these are demied Badarāyana reconciles the two views by affirming that the assumption or non-assumption of individual form is entirely a matter of option for the released soul.3 It can, if it so chooses, enter into many bodies created by its own will even as the flame of a lamp can convert itself into several flames 4 In the Autareya Aranyaka it is said that Vamadeva ascended from this world and attained immortality in yonder world of heaven 5 The Kausitaki Upanisad gives us an account of the world of Brahma with the Aparajita palace, the tree Ilya, the Salajya city and the sea Ara The passages of the Upanisads which make out that the reward of enlightenment is heaven in one form or another have in mind co-residence with Brahma or Hiranya-garbha 6 The Brahma Sutra discusses the question whether those who go by the path of the gods reach the world of Hwanya-garbha Brahma or become one with Isvara. Badari holds that they reach the world of Hiranya-garbha, for only to his world is going possible. Samkara says, 'The created Brahmā has a specific locality and so can be the goal of a journey but not the Supreme Brahman who is present everywhere and is the inner self of the travelling mdividual selves '7 When we reach brahma-loka, we contmue to function there until the end of the process, when along with Brahma, we enter the Supreme Brahman & Samkara thinks that all this refers to gradual 1 BS IV 4 4 SB. IV 4-6 1 BS IV 4-9. 3 BS IV. 4-12 yadā sasarīratām samkalpayatı tadā sašarīro bhavatı, yada tu a-sarīratām tada asarīrah ue bhavah S B IV 4. 12 1BS IV 4 15 yatha pradipah ekah aneka-pradīpa-bhāvam apadyate vikāra-saktı-yogāt, evam ekah apı san muktātmā aršvarya-yogāt aneka- bhāvam apadya sarvān samkalpa-srstān sarīrān avišat S B IV 4 15 7 kārya-brahmanah eva gantavyatvam upapadyate pradesavatvat, na fu 5 II 5 6 See B U IV.3. 15 CU VIII 12 3 parasmın brahmanı tasya sarva-gatatvāt gantrnām pratyagātmatvāc ca SB IV 3 7 * See Praśna V 5 Cp also. brahmana saha te sarve samprāpte pratisancare, parasyānte krtātmānah pravišantı param padam When the dissolution of the worid takes place the selves with their natures fulfilled enter the highest plane along with Brahma.

I26 The Principal Upamşads release, krama-mukti I Jaimmnı holds that the liberated souls enter the highest Brahman Badarayana is of the view that those who meditate on symbols go to the world of the symbols and not to the world of Brahma Even as we have the fourfold nature of the Supreme, the liberated indvidual has different aspects of utter peace, pure energy, devotion to the Cosmic Spint and participation in the world He looks at the world and is lost in it, as it is a perpetual striving to raise itself above itself 3 When we refer to Absolute Brahman, we emphasise the illumined quiescence, the non-objective consciousness in which there is a total extinction of sorrow and evil, the pure bliss infinitely surpassing all human joys, far exceeding the power of man to conceive This very insight makes the self one with the Supreme and all existences Only we are no more bound to them in a false relation In our transfigured consciousness where our egoistic individuality is absent, we are not divided from others but feel one with them Our real self is no more the individual, mental being, but is one with the Self behnd the mental forms of all other selves Our body, life, mind are no more bindıng, but become the transparent vehicle of our divine consciousness When that end is reached we are a true becoming of the Divine, a free movement of the Universal Spirit. Our body, life and mind, we feel, are one with the cosmic body, hfe and mind 4 Our spirit fills the whole world By knowing the eternal we understand the true nature of God, the world and the individual. Spirtual wisdom (vidya) does not abolish the world, but removes our ignorance (avdya) of it When we rise to our true being, the selfish ego falls away from us and the true mntegral I SB IV 3 II 2 BS IV 3 I2-14 3 Communing in this sort through earth and heaven With every form of creature, as it looked Towards the Uncreated with a countenance Of adoration, with an eye of love

4 Cp Traherne 'You never enjoy the world aright till the sea itself Wordsworth

floweth in your veins, till you are clothed with the heavens and crowned with the stars, and perceve yourself to be the sole heir of the whole world, and more than so, because men are m it who are everyone sole heirs as well as you

Introduction I27 self takes possession of us We continue to live and act in the world, though with a different outlook The world also continues, though it is no more alien to us. To live permanently in this new consciousness is to live in eternity. Possessing the immortality of non-birth, the redeemed self still assumes, by free volition an individual form in the mani- fested world. Birth is a becoming of the Supreme in the cosmic being. This becoming is not inconsistent with Being. It becomes a means and not an obstacle to the enjoyment of life eternal. To be released from the chai of birth and death is not to flee from the world of becoming Bondage does not consist in the assumption of birth or individualty, but mn the persistence of the ignorant sense of the separate, selfish ego. It is not the embodiment that creates the bondage but the frame of mind To the free spit life has no terrors He wishes to conquer life for God He uses the world as the mould and condition for the mamfestation of his spintual freedom He may assume birth for the purpose of helping the world I There will be mndividualısa- tion without an ego-sense The play of the individual conscious- ness can take many forms, assume many aspects and poises All through, however, he lives in the truth of the cosmic play with no delusion, released from ego, in full control of the manifested being The individual soul is eternal It endures throughout the cosmic process It commences at birth as the mheritor of the previous person and survives physical death in an altered form. For the self that has reahsed perfection the body ceases to be a burden He lives in the flesh but not after the flesh The individual is an aspect of the Transcendent in the universe and when liberated from all himtations, he acts with hus centre in the Supreme The inner peace is manifested in the joyous freedom of outer activity. He will be at work mn the world though he cannot wish to do any evil 2 He can do any action, ior he does it disinterestedly 3 The desires of those whose thoughts are fixed on the Supreme do not bind 4 The freed soul T lokānugraha evatko hetus te janma-karmanoh Kāhdāsa. Raghu-vamsa X 31. 'God so loved the world that he gave' John. III 16 'BU IV 4 23 i na mayy avesita-dhıyām kāmah kāmāya kalpate. 3 Isa 2

I28 The Principal Upanışads does not aim at the improvement of humanity, but his life itself is a service His renunciation has become the natural consequence of his wisdom The Chandogya Upanisad dis- tinguishes desires that bind from the desires that liberate, and speaks of the Supreme Self as desiring and purposing truth I Samkara argues that the co-existence of karma or work, in- volving, as it does, the distinction of doer and the thing done, with the knowledge of the identity of the individual self with the Supreme, which negatives all such distinctions, is incon- ceivable 2 It is only self-centred action that becomes impossible. The liberated individual becomes active in God God is born mn us, 1 e becomes active in us, when all powers of the soul, which hitherto have been bound and imprisoned, become liberated and set free 'For we are his offspring.'3 God becomes the centre of the free man's life so that love is radiated and good works spring forth spontaneously He is as unconscious of the power of his life as life itself, which springs, blossoms and puts forth its life's work in a free outpouring with no reflection on the why or the wherefore He lives out of his own depths, and life wells up out of itself In a sense, he is not the doer He has become one with the Umversal Self, possessed by the Trans- cendent, he is udasīna or unattached The Universal Self has taken sovereign possession of the individual soul When the individual soul ascends into the silence it becomes' vast, tran- quil, actionless It observes the actions of prakrt without taking part mn them There is no personal factor, and therefore there is no bondage Those who have attaned life eternal live and wander about ı satyak-āmah, satya-amkalpah VIII I 5 6 'This is life eternal, that they might know thee, the only true God' Richard of St Victor says 'The soul utterly puts off itself (1 e its self-centred desires) and puts on divine love, and being conformed to that beauty which it has beheld, it utterly passes into that other glory' ª Introduction to Kena 3 'I do nothing of myself' (John VIII 18). 'Not what I will but what thou wilt' (Mark XIV 36) Boehme said 'Thou shalt do nothing but forsake thy own will, viz that which thou callest "I"' or "thyself" By which means all thy evil properties will grow weak, faint and ready to die, and then thou wilt sink down again into that one thing, from which thou art originally sprung' Discourse between Two Souls

Introduction I29 in the world, to all appearance, like ordinary mortals They wear no special signs. Only their activities are centred in the highest being and are completely under their control, which is not so for those who live in the world of samsara. They are tolerant, sympathetic and respectful to the unlberated who are struggling with unsatisfied minds to diminish the evil and imperfection in the world. These are helped by the seers who accept the conventions with the idea of refining them. They live and suffer and rejoice and die as other mortals do, but they have no doubt in their minds, no fear in their hearts. For the lberated soul, samsara and moksa or nırvana as the Buddhists call it, time and eternity, the phenomenal and the real, are one. Though the liberated soul lives in the world of becoming, he lives with his consciousness centred in the Divine ground of all being As a matter of fact, his consciousness, because it is centred in God, is Intensified, and so his life in the world s more vital Holy calm, supreme self-mastery and righteous action charac- terise the lives of saints They become a light, a power of the Truth to which they have struggled and attained, and help the development of others 1 They will be engaged in the work of the world,2 sustained by their rare vision, until the struggle with evil and imperfection is altogether overcome and the world is restored to spirit. Whether after liberation one takes an active interest in the world or renounces it is a matter of temperament. Yājñavalkya chooses to retire to the forest, while Janaka rules a state. Whatever they do, they help those like us who are lost in the world of sorrow and suffering Though embodiment or dis- embodiment makes no difference to the liberated souls, as they are filled with compassion, they take up the burden of the world. According to Vweka-cudamani, 'Themselves having crossed over, they remain out of compassion for men and in " Āryadeva in his Citta-visuddhi-prakarana says that the great souls who have won the fierce battle of bife attempt to save others. maka-sativo maho-pāyah sthira-buddhir atantritah nıtva dustara-samgrāmam tārayed aparān api ' For Kabir the true samnt is one 'who requireth thee not to close the doors, to hold the breath, and to renounce the world. thee to be still amidst all thine activities ' who teacheth

I30 The Principal Upamsads order to help them also to make the crossing 'I Until all people are redeemed, the liberated work in the world assuming indı- vidual forms which are the vestures of spirtual life Spirit and material existence, ananda and anna, are the highest and lowest rungs of a continuous series There is a link between the two Even as the eternal Divine is able to hold the whole universe within itself while remaining pure spirit, the soul that is one with the Eternal possesses the same poise, with reference to the indı- vidual setting It is no more ignorantly immersed in the mutable creation It exists consciously in its true being while using the psycho-physcal apparatus, which it does not any more mistake for its true being While the liberated retain the con- sciousness of the transcending, self-existent, timeless, they identify their being with the Infinite God in whom all existences dwell Again and again, the Upanisads stress that we should see all existences in the Self and the Self in all existences Even as the Supreme is all these existences, we also should acquire the right relation to the world Perfect fulfilment of our indi- viduality means the perfect fulfilment of our relations with the world and the other individuals We are called upon to over- come not only our separate egoistic existence but also our life in a paradise of self-absorbed blss The perfected soul cannot look with indifference on the sufferings of the imperfect, for they are also his own self He would work to lift them into freedom It is not now a function of altruism but is the life divine, the integral way He will work until all beings in the manifested world are fulfilled The liberated individuals are released from their individuality at the close of creation Brahma-loka is the widest possible integration of cosmic experience, the farthest limit of manifested being Brahma 1s the soul that ensouls this great dwelling He is the true life of every being He endures during the whole period of the cosmos Beyond it there is nothing in the manifested world It is not

1 Accordıng to Vyāsa's Yoga Bhāsya (1 24), God 1s permanently associated with suddhantah-karana. If God who is the eternally free can have an inner organ, the freed men can also have it Cp Chuang Tzu 'The sages of old first got Tao for themselves, then got it for others '

Introduction I3I the eternal beyond the empirical It is the farthest lmit of manifestation When the world receives its consummation, when it is delivered from time to eternity, then there is the flight of the alone to the Alone The plan of God for the world, wluch was before creaton is carried out, for He is the beginning and the end of the world I The Cosmic Lord has his exteriorised existence and his interior life When he turns outward the cosmos is evolved, when he turns his attention inward, the cosmos retreats into latency and the mamifested world ter- minates When the world is redeemed, the Supreme Lord becomes the Absolute One, alone, and knows nothing else In the Brahma-loka the liberated individuals present to each other as one They are mamfold in the cosmic process Their consciousness of the Supreme which is lodged in the buddht is one and not divided among the bodily forms. This identical conscousness is associated with different bodies This mani- foldness does not take away from the unity of the divine bemg Until the final return of the whole umverse into the Abso- lute, until the purpose of God before the creation is carred out, the individuals, freed from bondage to matter, will retamn their distinctiveness without being sundered by boundaries When the two poles of being are reconciled, when all individuals rise above the plane of quality, with its ego sense, struggling aspiration and imperfect love, the world lapses into the Absolute 2

XIX

RELIGION The Upanisads use the inherited forms of religious worship as means for the realisation of the Supreme The Vedic mantras are addressed to varous powers, symbolic of important aspects, of the Supreme Reality They teach the religion of śraddha, I Cp The Cosmic Christ speaking through Jesus, 'I am the Alpha and last is the first' the Omega, the first and the last, for what was first comes at last and the In another place I have said that the universe is not an illusion utterly devoid of reality but the working out of a possibility of the Divine which is infinite possibility This world of ours is not the only possibility and other possibilities will unfold themselves when this is worked out An Idealist Vrew of Life, Fourth Impression, 1951, P. 343. B*

I32 The Principal Upanisads faith and upasana, worship The Brahmanas deal with rites, and by their performance we are said to gamn our ends Both these methods are taken up by the Upanisads and reiterpreted While the Upamisads recognise that deliverance is the supreme end of life, they are aware that many are not ready for the supreme sacrifice, the dying to their ego They need some preparation for it They ask for emotional satisfactions, and for their sake devotional and ritualistic practices are tolerated They are not useless, for they lead us on by the upward path by directing our minds and hearts to the reality of the Eternal Being and gradually take us out of ourselves into the true religion of the spirit ' Till the goal is reached, the law of Karma works, and we get the rewards for our worship and piety according to the intensity of our faith and devotion The different forms of sraddha or faith, upasana or worship, and practices of yoga are treated as means to the supreme end of self-knowledge or atma-darsana, which is at once a union with the one transcendent Being beyond all the worlds and a union with all beings in the world Again and agamn the Upanisads speak of the God who 1s hıdden, mhitam guhayam God is not easily comprehended There is a certain element of reserve in God as distinct from His revelation The reserve is there because man has to put forth effort to know the Divine God does not wish to relieve us of our responsibility As His purpose is the development of free human personalities, He does not disclose himself to us easily and openly He remains shrouded in mystery, and yields only when our total self yearns for God 2 ' A second century Christian apologist said 'Among us you will find uneducated persons and artisans and old women, who, if they are unable in words to prove the benefit of our doctrine, yet by their deeds exhibit the benefit arising from their persuasion of its truth, they do not rehearse speeches but exhibit good works, when struck they do not strike again, when robbed they do not go to law, they give to those that ask of them, and love their neighbours as themselves ' Quofed in Cambridge Revrew February 14, 1948, p 348 2 'O Rama, the Supreme is pleased with him who is ever endowed with non-violence, truthfulness, compassion and kindness to all creatures ' ahmsa satya-vacanam daya bhutesv anugrahah, yasyaıtānı sadā rāma, tasya tusyatı kesavah Visnu-dharmottara I 58

Introduction I33 Three stages are mentioned as preparatory to God-vision (brahma-sāksātkara), śravana or hearıng, manana or reflection, and mdidhyasana or contemplation The first step is to learn what has been thought and said about the subject from teachers We should listen to them with sraddha or faith I Faith is an act of will, a yearning of the heart rather than an intellectual disposi- tion It is faith in the existence of the beyond, astıkya-buddhr as Samkara calls it 2 We should have faith in the integrity of the seers whose selflessness has enabled them to know the nature of Ultimate Reality by direct acquaintance. The propositions they have formulated from out of their personal experience give us knowledge by description, as we do not yet have direct vision of the truth. Yet the knowledge we acquire by hearsay or report is not unverifiable The truth of the Vedic propositions can be verified by us, if we are prepared to fulfil the necessary conditions In the second stage of manana or reflection we attempt to form clear ideas by the logical processes of inference, analogy, etc So long as faith is firm, the need for philosophy is not felt. With the decline of faith, the spirit of iquiry icreases. Un- questioning belief in the inherent power of knowledge underlies the whole intellectual fabric of the Upanisads. The truth of the Vedic propositions can, however, be inferred by us by logical processes Hearing of the scriptures is not devoid of intellectual content He who hears understands up to a point. But when he reflects on what he hears, he adds to faith a knowledge which increases faith There is great insistence on the need for logical inquiry 3 Without it farth will degenerate into credulty. Without the material supphed by faith, logical reason may become mere speculation While the scriptures declare the truth by enunciation, philosophy establishes it by argument Samkara says, 'When the two, scripture and reasoning, guru-vedanta-vākyesu visvasah z Ś on Katha I I 2 3 Wisdom cannot be attained by any means other than inquiry notpadyate vinā jnanam vicarenanyasadhanarh Ś Vasistha says 'The word even of a child, if it is reasonable, should be accepted All else should be rejected even if it be said by the Creator' yuktı-yuktam upādeyam vacanam bālakād apı anyai trnam wa tyajyam apy uktam padma-janmana

I34 The Principal Upanisads demonstrate the unity of the self it is seen clearly as a bael fruit in the palm of one's hand 'I There are many for whom the Supreme is not an immediately experienced fact, nor are they willing to accept its validity on the authority of the scriptures For them logical arguments are necessary The distinction between śrutt, what is heard, and smrt, what 1s remembered, between direct experience and traditional interpretation, is based on the distinction between śravana and manana The deposit of experience is not the same as the conclusions of theology The primary data are the srutt they are experiential, the formulated conclusions are secondary interpretations The one represents the evidence, the other records a doctrine When there is a dispute between the two we get back to the evidence It is always open to review the evi- dence afresh The doctrinal statements are conditioned by the historical situations in which they are produced We must be able to get behind the propositions to the events they describe, stand in the tension between the data and the interpretations, if we are to understand the significance of the doctrines The defect of all scholasticism, Indian or European, is that it tends to regard itself as a cold, bloodless logic which moves from one position to another with a remorseless rigour Life is the master of thought and not thought of life. Logical knowledge acquired by a study of the scriptures and reflection on their teaching is only indrect knowledge It 1s not a direct grasp of reality Thought must pass mnto realisa- tion The ideas of the Upanisads should be imaginatively and inwardly apprehended They should be allowed to sink deep and simmer before they are re-created in life Nididhyāsana is the process by which intellectual consciousness is transformed into a vital one We give up the pride of learning and concentrate on the truth 2 Faith becomes ı āgamopapattī hyātmarkatva-prakāsanāya pravrtte saknutah karatala- gata-bilvam wa darsayitum S on BU III I I. 2 vihāya sarva-sāstrānı yat satyam tad upāsyatām Uttara Gītā Even if we study the Vedic texts and all the scriptures we cannot know the truth of reality if we are the victims of intellectual pride adhītya caturo vedān sarva-sāstrāny anekašah brahma-tattvam na janantı darpopahata-cetasah. Muktikā U II 65

Introduction I35 reality in us by the steady concentration of mind on the real I Nididhyāsana or contemplation is different from upāsana or worship Worship is an aid to contemplation, though it is not itself contemplation. In worship there is the distinction between the worshipping self and the worshipped object, but in con- templation this distinction is held in suspense There is a still- ness, a calm, in which the soul lays itself open to the Divmne Intellect, becomes like a calm sea without a ripple on its surface Meditation is not argument It is just holding oneself steadily in front of the truth 2 The whole energy of the mind is centred on the object to the exclusion of all else. We let the full flavour of the idea meditated on expand in the mind Even upasana is defined as the continued flow of an identical current of thought 3 It is also of the nature of meditation 4 We can practise meditation in any drection, place or time in which we can concentrate our mind 5 Here the process of abstraction, isolating the self from the objective, is employed Concentration Is the condition of prayer More than condition it is itself prayer In prayer we must dismiss all distracting ideas, disturbing influ- ences and retire within oneself. We are asked to retire to a field or a forest where the world and its noise are out of sight and far away, where the sun and the sky, the earth and the water all speak the same language, reminding the seeker that he is here to develop like the things that grow all around him In all the three stages, a teacher may be found useful Only V darvī pāka-rasam yathā Cp also Bunyan Seest thou a man wise in hs own eyes, There s more hope of a fool than of him 1 mdıdhyāsanam sad-ekārtha-vritr-pravāham 2 In ancient Greek thought, theory meant not hypothesis but con- templation, the act not of a speculator but of a spectator It is not the result of investigation as that of the process of investigating, the beholding itself Theory provides the necessary basis for effective reahsation The Greek usage brings out that no realisation can be attempted without an adequate theoretical preparation 3 samāna-pratyaya-pravaha-karanam upāsanam SB IV I 7 A dhyana-rupa SB IV I 8 SB IV I II 5 yatra dıšı deše kāle vā sādhakasya ekāgratā bhavatr tatra eva upāsīta

I36 The Principal Upamsads those who act in the right way are the acaryas I Samkarananda distinguishes three kinds of disciples He who understands what is taught along with the proof, when he hears only once, 1s the good pupil, he who understands it only after hearing many times and after giving himself and his teacher much trouble is the bad pupil He who understands what the teacher says but cannot control his own mind, he is the middling The last are to be led to firm conviction by various means 2 The truth can be taught only up to a point. It has to be assimilated by personal effort, by self-dıscıplıne Yoga is a term that signifies the method of concentration3 by which we attain to unity with the Eternal 4 The practice of yoga is mentioned in the Upamsads In the Katha we are asked to suppress speech and mind, merge the latter in the knowledge self, that in the great self, that in the tranquil self, the Absolute The highest stage is attained when the five senses, mind and intellect are at rest 5 The Svetāśvatara Upamsad gives detailed directions on I svayam ācarate yas tu ācāryas so'bhidhīyate Cp Chaucer's poor parson of a town This noble ensample to his sheep he yaf That first he wroghte, and afterwards he taughte The Bhägavata says. 'The seeker of the hghest truth and supreme good should seek guldance from a teacher who has mastered the Vedic texts and reahsed the self. tasmad gurum prapadyeta jynasuh šreya uttamam sabde pare ca msnatam brahmany upasamasrayam

2 yah sakrd-uktam sopapathkam grhnāt sa utiamah, yas tu anekaša XI 3 21

ucyamānam atmānam gurum ca samklesya grhnāti sa mandah, yas iu guruktam grhnan sva-cittam mroddhum a-saktah sa madhyamah, sa tu gurunoktasya vanyasya va upadesena citta-dhairyam vividhair vaidikair upayair netauyah On KU II I 3 gnanam yogatmakam uddht Know that knowledge has yoga for its essence 4 aıkyam jivatmanor ahur yogam yoga-usaradah Devī Bhagavata s Cp with this the Confucian fasting of the heart 'May I ask,' said Yen Hul, 'in what consists the fasting of the heart"' 'Cultivate unity,' replied Confucius 'You do.your hearing, not with your ears, but with your mind, not with your mind, but with your very soul But let the hearing stop with the ears Let the working of the mind stop with itself Then the soul will be a negative existence, passively responsive to externais In such a negative existence, only Tao can abide And that negative state is the fasting of the heart' 'Then,' said Yen Hui, 'the reason I could not get the use of this method is my own individualty If I could get the use of it, my mdrvidualty

Introduction I37 the practice of yoga I When the awakening takes place scripture ceases to be authoritative,"2 śruter apy abhāvah prabodhe.3 In the Vedas we have vivid belief in powerful gods who are not mere abstractions Adoration of personal gods, along with a sense of dependence on and trust in them, which is a marked tendency in the religion of the Veda, becomes prominent in the Katha and the Svetasvatara Upansads The Katha Upamsad makes out that saving knowledge is not a matter of learning but is revealed to the fortunate man by the highest Reality itself. Even the doctrine of predestination is suggested. Unfortunately different aspects have been exclusively emphasised so as to give rise to the impression that the Upani- sads do not give us any single coherent view. It is suggested that in the Upanısads the true doctrine is that the Real, the thing-in- Itself, 1s empty of content and all positive views are deviations from it caused by the inability of man to remain at the high level of abstract thought, postulated by the distinction between the thing-in-itself and the appearance and the natural tendency to apply empirical categories to the thing-in-itself. The absolu- tistic and theistic views of the Upanisads are not exclusive of each other Samkara and Rāmānuja emphasise different aspects of the teaching of the Upanisads. Upasana or worship is the basis of the doctrine of bhakti or devotion As Brahman is not described in the early Upanisads in sufficiently personal terms, the later ones like the Katha and the Svetasvatara look upon the Supreme as personal God who bestows grace Devotion to the personal God is recommended as a means for attaining spiritual enlightenment 4 would have gone Is this what you mean by the negative state?' 'Exactly so,' repled the Master 1 II See also Maitri VI 18-27. Appaya Diksita ın his Yoga Darpana asks us to concentrate on the self-shining self between the two brows, listen to the text 'That art thou,' conceive oneself as absorbed in it and practise meditation pratyag atmanam alokya bhruvor madhye svayam-prabham Srutvā tat-tvam-asīty arkyam matvāsmīt tad abhyaset : SB IV I 3 3 S on BU. VI. I. 92. 4 SU VI 21 and 23 Images, pilgrimages, ceremonies are all acces- sories to devotion The Bhagavata asks us to love the Supreme with all our being, 'Lord

138 The Prieipal Ufamsads The Upamsads give us different modes of drvotimat r ver- cises, by which w ate tramed to fis our mind on a ongie object Graduall we get pnpared for the contemplation of absolute truth ' The prevalent theistu creeds were as imilated to the tr irhing of the Upamyads The liter vrtman Upine ids idntity the Supreme with Vinn, Siva or Silt, whirh are mrarded as different phases of the One Reahty. The Suprme i cono ived as a person in relation to perons, and symbols talen from social life, lord, father, judre are emplovd Som tunes de namic sy mbols hke the pover of life, the spint of truth, the glowing fire that penetrates and pervades an uo d Symbols brlong to an order of rahts different from that of the Reahty which they symbohs They are uod to mal e thr truth itelhgible, to mabe the unlv arabb audibk They are meant to be used as tangibl supports for contemplation Thry help us to reach awareness of the symbolurd re dity Some of these sy mbols employed by n hgions are common Fire and hght are usually adopted to signify the Vltimite Reahty It means that the minds of pcople are formed smilarly and evpernces of people do not difter much from one part of the world to another Even conceptions about the origin and nature of the world often agree, though they arise quite independently The images are all framed to mediate betweun the Supreme Absolute and the finite intellgence The individual is free to select for worship any form of the Supreme Tls freedom of choice aşta-devatāradhana means that the difterent forms are all

may our specch be engaged in recounting vour qualities, our eirs mn hearing your stories, our hands in domg scrvice for you, onr mind in the remembrance of your feet, our head in bowing to the world whch is your dwelling-place and our eves in gazing at the samts who are your hving images on carth vāni gunanukathane irav anau hothayam hastau ca harmasu manas tara padayor nah smrtyam siras tava mvasa-jagat-pranume drşļih satam darsane' stu bharat-taninam X 10 38 ' Rabr'a, a woman mystic of the 8th century, says 'Oh my Lord, if I worship Thee from fear of Hell, burn me in hell, and if I worship Thee from hope of paradise, evclude me thence, but if I worship Thee for Thine own sake, then withhold not from me Thine eternal beauty

Introduction I39 included in the Supreme The acceptance of one form does not mean the rejection of others The Supreme is to be comprehended only by a supreme effort of consciousness This knowledge cannot be expressed at the level of thought except through symbols The symbols are not entirely subjective The relativity of the symbols does not destroy either our capacity to discover the truth or our faith in the existence of objective reality. It is true that different objects appear differently from different points of view, but the validıty of the different points of view need not be denied. Statements about realty are definitions of the relationship between those making them and the reality which they are describing. Symbols have a meaning, and this meaning is objective and shared The bearers of the meaning may be psychological states, separate existences, not even identical in their qualita- tive content, but meanings can be studied and understood. The Upanısads do not speak to us of limited dogmas. The life of spirit is wider than any particular religious formulation Religion deals with man's seeking for the eternal, the sources of truth and joy, and particular formulations are but approxima- tions to the Unutterable. Our minds are not detached from the circumstances of time and place. Full truth can be known only by a mind of transcendent rationality. The conception and expression by men of the reality which is universal, can only be partial according to the diversities of race and character As the Upanisads lay stress on spiritual experience and psychological disciplne, they do not insist on any one set of dogmas, rtes or codes They are also aware that we may touch different aspects of the spiritual experience when we attempt to define it We may use any symbols and methods which help to bring about a change of consciousness, a new birth I The one Supreme who dwells in us is concerved externally. 'The vulgar look for their gods in water, men of wider know- : Gandhi included from Guru Govind Singh's writings the following in hs publc prayers išvara allā tere nāma mandira masdija tere dhāma sabko san-matı de bhagavān O God, Isvara and Allah are Thy names, temples and mosques are Thy places of abode Grant to all right understanding (of this).

I40 The Princrpal Upanisads ledge in celestial bodies, the ignorant mn (images made of) wood or stone but the wise see the Supreme in their own self'I 'The yogins see the Supreme in the self, not in the images The images are conceived for the sake of contemplation by the ignorant '2 The soul of man is the home of God God is in every one of us ready to help us though we generally ignore Him 3 Whatever be the form we start with, we grow to the worship of the one Universal Spint immanent in all 4 The worship of the determinate form is recommended as a preparation for the apprehension of non-determined Realıty 5 Nārada Bhakti Sutra : apsu devā manusyānām, dıvı devā manīsınām bālānām kāştha-losthesu buddkesv ātman devatā z sıvam ātmanı pašyaniı pratımāsu na yogınah ajnanām bhāvanārthāya pratımah parkalprtāh Darsanopamsad, see also Śwva-dharmottara The Bhagavata says that'fire is the god of the twiceborn, the (innermost) heart is the god of the wise, the image of the ignorant, for the wise God is everywhere agnırdevo dvyātīnām, hrdı devo manīşınām pratımāsv alpa-buddhīnam, mnamnam sarvato harh 3 'Though really companion and co-dweller, man does not understand the friendship of Him who dwells within the same body na yasya sakhyam puruşo'vaıtı sakhyuh sakhā vasan samvasatah pure'smin,

Pingala, the public woman, got disgusted with her life and said, Bhāgavata

'Casting aside this eternal lover who is near (in my own heart), is my beloved, gives me joy, gives me wealth, I foohshly seek another (from outside), who does not fulfil my desires, who gives me only sorrow, fear and blind infatuation and is petty' santam samīpe ramanam ratı-pradam vitta-pradam mıtyam ımam vihāya a-kamadam duhkha-bhayadht-soka-moha-pradam tuccham aham bhaje'jna

She resolved Bhāgavata XI 8 31

'He is the friend, most beloved Lord and one's own self to all embodied beings I shall earn Him by offering myself to Him and play with Him as Goddess Laksmî does suhrt presthatamo nātha, atma cayam sarīrmam tam vikrīyātmanawvāham rame'nena yathā ramā Bhagavata XI 8 35 4 yasmın sarvam, yatah sarvam, yah sarvam, sarvatas ca yah In whom is everything, from whom is everything, who is everything, who is everywhere 5 Cp Kalpataru I I 20 nır-višesam param brahma sāksāt karlum anīsvarāh ye mandas te'nukampyante sa-viseşa-mırupanarh

Introduction I4I tells us that the true devotee becomes a fulfilled being, im- mortal and content : Even the released perform image worship by way of sport.2 There is a danger that the emotions of awe and reverence are likely to be treated as ends in themselves. They prepare for spirtuality 3 Devotion ultimately leads to the knowledge of one's essential nature 4 For Rāmānuja bhaktı is a type of knowledge 5 Spiritual training begins with the external, with word and gesture mn order to produce the answering spiritual content, but we should not stop at any stage short of life in God 6 There are those who regard the forms they worship as final, though the Upanisads make out that the Real has aspects of both

Commenting on Brahma Sutra III 3 59, S argues that each one is at liberty to choose the form of worshp according to his liking and perform it The direct umion with the object of meditation is the result of each of these meditations I yal labdhva puman siddho bhavati, amrto bhavati, trpto bhavatt 3 muktā apı līlayā vigrahadikam kriva bhajante Ś 3 Gopikas become one with the Supreme by fixing their minds on Him, by singing His songs, by doing His deeds tan-manaskah tad-alapah tad-vicestah tad-aimikāh. There 1s utter abandonment to God or prapattı patr-sutānvaya bhrātr-bāndhavan att ulamghya te'nty acyutagatah. The glory of meditation on the name of God is mentioned after the whole Bhagavata is related to Pariksit patıtah skhalıtah artah ksutvāvāvivaśo bruvan haraye nāma ity uccair mucyate sarva-pātakāt. 4 sua-sva-rūpānusandhānam bhaktır ity abhidhīyate atma-tattvanusand- hanam bhaktir uty apare jaguh In Bhakti-martanda, bhakti is defined as that form of love in which when the lovers are together they are afraid of being separated and when they are not together they have a pamful longing for union a-drste darsanotkanthā, drste višlesa-bhīrutā 5 dhruvānusmrtt. nadrstena na drstena bhavata labhyate sukham

uttamo brahma-sad-bhavo, dhyana-bhavas tu madhyamah stutir japo'dhamo bhavo, bahih-pūja adhamadhamah Mahanirvana Tantra XIV 122. The highest form of worship is the realisation of the Supreme in all the meditation of the Supreme is the middling state, prayers to and praises of him with the silent repetition of his name is the lowest and external worship is the lowest of all Again. bala-krīdanavat sarvam rūpa-nāmādı-kalpanam tha XIV. 117. All the imagined names and forms are as playthings for the children.

I42 The Principal Upamsads tranquil transcendence and cosmic universality The advocates of bhakti look upon the worship of the personal God as the highest bliss,1 though those who regard the Absolute as super- personal declare that it is somewhat lower than the highest, that those who do not get beyond the stage of the worship of the Personal God, enter, on death, into a heavenly state of existence This survival in the worlds of the blessed belongs to the process of time or samsära It is not emancipation from time or timeless umion with realty Any form of worship which falls short of complete self- naughting will not take us to the unitive life Faith, devotion, surrender are the means to it Each individual has to achieve insight by his own effort after long and persistent practice 2 When the veil of mntellectual knowledge, of avidya, is swept aside, a flood of light breaks upon the awakened soul and a vision of the Universal Self is achieved This self is present, real and concrete even as a physical object is present to the physical eye The Supreme is not so much an immanent God as an experi- enced God, felt as an inward principle of power and new being in life When we rise in contemplation, when there is the vision of the Supreme which is entirely beyond the power of the soul to prepare for or bring about, we feel that it is wholly the opera-

z Cp Vedānta Dešika O Lord, if Thou art gracious, if I am (always) by Thy side, if there is in me pure devotion to Thee, if I am in the company of those who are Thy servants, then this samsara is itself salvation tvam cet prasīdası tavāsmi samīpatas cet tvayy astı bhaktır anaghā karı-sarla-nātha samsrıyate yadı ca dāsajanas tvadīyah samsāra eșa bhagavan apavarga eva 2 Cp St Paul 'Work out your own salvation with fear and trembling for it is God which worketh in you both to will and to do of His good pleasure ' Epistle to the Philppians II 12-13 The seventeeth-century Platonist, Nors, writes 'The solitary and contemplative man sits as safe in his retirement as one of Homer's heroes in a cloud, and has this only trouble from the follies and extrava- gances of men, that he pities them I think it advisable for every man that has sense and thoughts enough to be his own companion (for certainly there is more required to qualify a man for his own company than for other men's), to be as frequent in his retirements as he can, and to communcate as little with the world as is consistent with the duty of doing good, and the discharge of the common offices of humanty

Introduction I43 tion of God working on the soul by extraordinary grace In a sense all life is from God, all prayer is made by the help of God's grace, but the heights of contemplation which are scaled by few are attributed in a special degree to divine grace. After the vision the light may fade, darkness may afflict the soul, but the soul can never lose altogether what it has once seen Our effort thereafter shall be to renew the experience, make it the constant centre of all our activities until the completely real is completely known There are references to visions and auditions which sometimes accompany the soul's ascent to God They are really an em- barrassment to the aspiring soul They distract its attention and sometimes tempt it to remain on the wayside without pressing forward to the goal These visions and auditions are not an essential part of the religious intuition These are symbols on the natural and historical plane of the mysteries of spiritual life All objects in the natural world are reflections of the happenings in the spintual world The events of the life of spint are reflected symbolically in the world of space, time and matter The paradoxes of mystical language are resolved when they are taken over into vital consciousness The mystery-filled figures of the Upamsads are abstractions to those who look upon them from outside The Upamisads speak to us of different forms of genuine religious experience Whether it is contempla- tion of the Absolute, or meditation on the Supreme Person or worship of the Cosmic Spirit, or absorption in the world of nature, they are all genuine forms, as they aim at the same ultimate conclusion of self-transcendence Man must be sur- passed There are different regions in the realm of spirit in which the consciousness of man freed from the finitude of self and enlarged finds fulfilment. In other religions, too, we have these varieties of mystic experience There are some who wish to establish contact with God regarded strictly as a person, and live a lfe in ever com- plete accord with the divine will and at long last reach the most intimate umion with God There are others who wish to go beyond union to unity, a state of consciousness which is above subject-object relationship. Naturally the Upansads do

I44 The Princrpal Upamsads not adopt an attitude of dogmatism I This attitude of accept- ance of all forms of worship has been a persistent character of India's religious life 2 The word of God is not bound by lan- guages in which it is spoken 3 It is the one voice that is heard in all religions We are heirs of a richer heritage than most of us are aware of The life of the people of spirit, from the beginning until now, has a great deal to offer us If we cut ourselves away from the rich treasury of wisdom about man's aspirations on this earth which is available to us from our own past, or if we are satsfied

' St Paul's remarkable words that all nations 'seek the Lord if haply they might feel after him and find him, though he be not far from everyone of us' (Acts of the Apostles XVII 27) indicate the right atttude Eckhart 'He who seeks God under settled forms lays hold of the form, whle missing the good concealed in it' 2 "The Supreme is pleased with him who listens to all discourses on dharmas, who worships all gods, who is free from jealousy and has subdued anger' śrnute sarva-dharmāmš ca sarvān devān namasyatı anasūyur nta-krodhas tasya tusyatı kesavah

Cp the popular verse Visnu-dharmottara I 58

At heart a Sakta, outwardly a Saiva and in gatherings a Vaisnava antah sākto bahih śawvo, sabhā-madhye ca varsnavah As we use these symbols, we find that some are more adequate than others Uddhava saıd (Pāndava Gītā 17) vāsudevam parıtyajya yo'nyam devam upāsate trsto jahnavī-tīre kūpam vanchatr durbhagah That unfortunate one, who, rejecting Vasudeva, worships another god is like a thirsty person searching for a well on the bank of the Ganges. Bardosa writes of Krishnadeva Raya of Vijayanagar empire 'The King allows such freedom that any man may come and go and live according to his own creed without suffering any annoyance and without enquiring whether he is a Christian, Jew, Moor or Hindu ' An Advanced

(1946), P 379 History of India by R C Majumdar, H C Ray Chaudhun and K Datta

3 Cp Virgil's passionate outburst 'Blessed is he who has won to the heart of the universe, he is beyond good and evil But that is too much for ordinary humanity to attain, it is a very good second best to know the gods of the country, to live the hife of the country ' Georgcs II 490 ff 'If any born in barbarous nations, do what lieth in him, God will reveal to him that which is necessary to salvation either by inspiration or by sending hm a teacher' St. Thomas Aquinas 2 Sent Dist 28 q, I, a4, ad 4

Introduction I45 with our own inadequate tradition and fail to seek for ourselves the gifts of other traditions, we will gravely misconceive the spirt of religion Loyalty to our particular tradition means not only concord with the past but also freedom from the past. The living past should serve as a great inspiration and support for the future. Tradition is not a rigid, hidebound framework which cripples the life of spirit and requires us to revert to a period that is now past and beyond recall It is not a memory of the past but a constant abiding of the living Spirit. It is a living stream of spiritual life

BRHAD-ĀRANYAKA UPANISAD

The Brhad-aranyaka-Upamsad which is generally recognised to be the most important of the Upanisads forms part of the Satapatha Brahmana It consists of three Kandas or sections, the Madhu Kanda which expounds the teaching of the basic identity of the individual and the Universal Self, the Yajñavalkya or the Muni Kanda which provides a philosophical justification of the teachmng and the Klnla Kända, which deals with certain modes of worship and meditation, upasana, answering roughly to the three stages of religious life, śravana, hearing the upadesa or the teaching, manana, logical reflection, upapattr and mdıdhyāsana or contemplative meditation Of the two rescensions of the Satapatha Brahmana, the Kanva and the Madhyandina, Samkara follows the former, and the text adopted here is the same

I.I I Brhad-āranyaka Upanışad I49

CHAPTER I

First Brahmana

THE WORLD AS A SACRIFICIAL HORSE

I aum usā vā asvasya medhyasya śuah, sūryas caksuh, vātaḥ prāņah, vyāttam agnır varšvānarah, samvatsara ātmāśvasya medhyasya, dyauh prştham, antarıksam udaram, prthivī pājasyam, disah pārśve, avāntaradısah pārsavah, rtavongām, māsās cārdhamāsās ca parvām, ahorātrān pratisthāh, naksa- -trāny asthīni, nabho māmsan; uvadhyam sikatāh, sindhavo gudāh, yakrc ca klomānaś ca parvatāh, osadhayas ca vanaspatayas ca loman udyan pūrvārdhah, mmlocaň jaghanārdhah, yad vıjrmbhate tad vidyotate, yad vidhunute tat stanayatı, yan mehatı tad varsatı, vāg evāsya vāk I Aum, the dawn, verily, is the head of the sacrificial horse, the sun the eye, the wind the breath, the open mouth the Vaivānara fire; the year is the body of the sacrifical horse, the sky is the back, the atmosphere is the belly, the earth the hoof, the quarters the sides, the intermedate quarters the ribs, the seasons the limbs, the months and the half-months the joints, days and nights the feet, the stars the bones, the clouds the fesh; the food in the stomach is the sand, the rivers are the blood-vessels, the liver and the lungs are the mountains, the herbs and the trees are the hair. The rising (sun) is the forepart, the setting (sun) the hind part, when he yawns then it lightens, when he shakes himself, it thunders, when he urinates then it rains; voice, indeed, is his voice.

Āranyaka The first chapter of the Upanisad is the third chapter of the asvamedha In this sacrifice a horse is let loose and a guard of three hundred follows his track If any one hinders the horses' progress, the guard will have to fight When the horse completes a victorious circuit of the earth and returns to the capital, he is offered as a sacnfice and the king who performs the sacrifice assumes the title of sovereign, emperor The horse sacrifice described at length in Satapatha Brahmana (XIII, I-5) 1s given here a cosmic interpretation It is used as a vehicle of religious truth The idea of sacrifice as a means to account for creation goes back to the Purusa Sukta of the RV (X. 90 129), where from each

I50 The Principal Upanşads I. I. 2 of the members of the primeval person, Purusa, some part of the world is made aśvasya medhyasya of the sacrificial horse, medharhasya Ś vyattam open mouth, vivrlam mukham S atma body, sarīram calma S pājasyam hoof, padasyam, padasana-sthanam $ See MU II I 4 The earth is his footing The supra-physical can be reached only when we have a firm hold of the physical The thinkers of the Upanisads reach their conclusions by a study of the sensible fact, of the concrete realities of the physical world parvani joints, sandhayah Ś nabhah clouds, nabhastha meghah uvadhyam half-digested food in the stomach, udarastham ardha- Firnam asanam Ś gudah blood-vessels, nadyah Ś virmbhate yawns gatram vinamayatı, viksipa ti S virmbhanam mukha-uidāranam vrdhūnute shakes, gālrām kampayat: Ś mehatt urinates, mittram karot Š

2 ahar vā aśvam purastān mahımā nvajāyata tasya pūrve samudre yonıh, rātrir cnam paścān mahrmā nvajāyata, tasyāpare samudre yomıhı, etau vā aśvam mahmānāv abhrtah sambabhūvatuh hayo bhūtvā devān avahat, vājī gandharvān, arvāsuran, asvo manusyan, samudra cvasya bandhuh, samudro yonh 2 The day, verily, arose for the horse as the vessel called mahiman appeared in front (of the horse) Its source is in the eastern sea The nght, verily, arose for the horse as the vessel called mahiman appeared behind (the horse) Its source is in the western sea These two vessels, verily, arose on the two sides of the horse as the two sacrificial vessels Becoming a steed he carried the gods, as a stallion the Gandharvas, as a runner the demons, as a horse men The sea, indeed, is his relative, the sea is his source At the horse sacrifice, aśva-medha, two vessels are placed one in tront of and the other behind the horse, made of gold and silver, to hold the sacrificial libations They are here interpreted cosmically as the eastern (Bay of Bengal) and the western (the Arabian sea) mahima greatness, mahattvam Ś The two vessels are made of gold and silver The gold vessel 1s the day because both are brıght, dipti-samanyat, the silver vessel Is the night, both the words ragata and ratri begin with the same syllable ra Silver and night may have a common nature if the night ıs a moonlıt one, candrikā-dhavalatva-sāmyāt

I 2.2 Brhad-āranyaka Upanisad I5I The sea is taken by S as the Supreme Self paramātmā, samutpadya bhūtān dravanty asmınn iti vyutpattyā parama-gambhīrasy esvarasya samudra-sabdatam aha See Ā

Second Brahmana CREATION OF THE WORLD I narveha kımcanāgra āsīt mrtyunarvedam āvrtam āsīt, ašanāyayā, asanāyā hı mrtyuh, tan mano'kuruta, ātmanvī syām itt so'rcann acarat, tasyārcata apo'jāyanta arcate var me kam abhud ıt, tad evarkasya arkatvam; kam ha vā asmar bhavatı, ya evam etad arkasya arkatvam veda. I There was nothing whatsoever here in the beginning By death indeed was this covered, or by hunger, for hunger is death He created the mind, thinking 'let me have a self' (mind) Then he moved about, worshipping From him, thus worshipping, water was produced 'Verily,' he thought, 'while I was worshipping water appeared, therefore water is called arka (fire) Water surely comes to one who thus knows the reason why water is called arka (fire).' All ths was non-being covered by death who is Hiranya-garbha By his thought the universe is produced Death is Hiranya-garbha It is the matter with which he interacts It is tamas or darkness which is represented as his body cp Subala U yasyāvyaktam śarīram yasyāksaram śarīram, yasya mytyuś śarīram esa sarva-bhūtāntarātmā apahata-pāpmā divyo devah eko nārāyanah Htranya-garbha ıs tamas śarīraka-paramātmā, the Supreme Self with the body of darkness He thought, 'let me have a self,' i e let me develop a world of conscious and unconscious objects cetanācetana-prapanca-sarīrakas-syām iti samkalpa manah krtavān R. kam water or happiness kam udakam sukham va S 2. āpo vā arkah tad yad apām śara āsīt, tat samahanyata, sā prthıvy abhavat, tasyām aśrāmyat tasya śrāntasya taptasya tejo raso mravartatāgnih. 2 Water, verily, is arka That which was the froth of the water became solidified; that became the earth On it he rested. From hum thus rested and heated (from the practice of aus- terity) his essence of brightness came forth (as) fire.

I52 The Principal Upanişads I 25 After the production of the earth Praja-pati rested sarvo ht lokah

tejo-rasah essence of brightness, tejas-sara-bhūlah R. sargah Ś kāryam krtvā šrāmyatı, prajapates ca tan mahat kāryam yat prthivī-

3 sa tredhatmānam vyakuruta, adıtyam trtlīyam, vāyum trlīyam, sa csa prānas tredhā vihrtah, tasya prācī dk sirah, asau casau cairmau, atha asya pratīci dik puccham, asau casau ca sakthyau, daksınā codīcī ca pārsve, dyauh prstham, antariksam udaram, ıyam urah, sa eşo'psu pratışthıtah, yatra kva cartı tad eva pratitesthaty evam vidvan 3 He divided himself threefold (fire is one-third), the sun one-third and the air one-third He also is life divided thteefold, the eastern direction is his head and his arms are that and that (the left and the right sides) Likewise the western direction is his tail and his two hip-bones are that and that The southern and the northern directions are his sides The sky is the back, the atmosphere the belly This (earth) is the chest. Thus he stands firm in the waters He who knows this stands firm wherever he goes

pratitisthatt stands firm, or obtains a resting-place, sthtem labhate S

4 so'kāmayata, dvıtīyo ma ātmā jāycteti, sa manasā vācam mıthunam samabhavad asanāyā mrtyuh, tad yad reta āsīt, sa samvatsaro 'bhavat, na ha pura tatah samvatsara asa tam etavantam kalam abhibhah yavan samvatsarah, tam etavatah, kālasya parastād asrjata, tam jātam abhıvyādadāt sa bhān akarot sarva vāg abhavat 4 He desired, let a second self (body or form) be born of me He, hunger or death, brought about the union of speech by mind What was the seed there became the year Previous to that there was no year He reared him for as long as a year and after that time he sent him forth When he was born he (Death) opened his mouth (to devour him) He (the babe) cried, bhân That, indeed, became speech Life is the result of previous knowledge and conduct reto biam jřānā-karma-rūpam janmantara-krtam Ś 5 sa arksata yadı vā ımam abhımamsye, kanīyo'nnam karışya ıtı sa tayā vācā tenātmanedam sarvam asrjata yad idam kım ca, rco yajumşı sāmānı chandāmsı yajnān prajāh pasūn sa yad yad evāsrjaia, tat tad attum adhrıyata, sarvam va attīl tad

I. 2 7 Brhad-āranyaka Upanisad I53 adıter adıtitvam, sarvasyaıtasyāttā bhavatı, sarvam asyānnam bhavatı, ya evam etad adıter adıtıtvam veda 5 He thought, 'If I kill him I shall make very little food' With that speech, with that self he brought forth all this whatsoever exists here, (the hymns of) the Rg Veda, (the formulas of) the Yajur Veda and (the chants of) the Sama Veda, the metres, the sacrifices, men and cattle. Whatever he brought forth that he resolved to eat. Verily, because he eats every- thing, therefore the aditi-nature of Aditr (1 e Adit is so called) He who knows thus the aditi-nature of Adit becomes an eater of everything here, and everything becomes food for hım. atksatd thought, acintayat R In the previous passage, it is said that Death brought forth, by the union of speech and mind, year &c, here it is said that he again brought forth Vedas &c S explains that while the previous union was of an unmanifested character, avyakta, the present one is manifested, bāhya S quotes R V (I 59 10) 'Aditi is the sky, Adutt is the atmosphere, Adtht is the mother, she is the father.' 6 so'kamayata, bhūyasā yagñena bhūyo yajeyetr; so'šrāmyat, sa tapo'tapyata tasya śrāntasya taptasya yaso vīryam ud- akrāmat prānā var yaso vīryam, tat prānesūtkrāntesu sarīram Svayıtum adhrıyata, tasya śarīra eva mana āsīt 6 He desired 'let me sacrifice again with a greater sacrifice' He rested himself, he practised austerity. While he was thus rested and heated, fame and vigour went forth The vital breaths, verily, are fame and vigour So when the vital breaths departed, his body began to swell, but the mind was set on the body. bhityah. again, punar ap Ś explains that Praja-pati had performed a horse sacrifice in his previous life and those thoughts were in his mind now sa tapo'tapyata. He practised austerity tapas is literally 'burning' It is the glow caused by the concentration of mental energy. Through tapas is all creation effected The ardour of mind, restrained and concentrated, has power over things (See R.V X 190 ) Slowly it is extended to cover the practice of austerities To make ourselves pure metal we have to pass through fierce fires We cannot be made anew unless we first become ashes God strips us of everything that we possess that we may draw near to him 7. so'kāmayata, medhyam ma ıdam syāt, ātmanvy anena syām

152 The Principal Upanisads I. 3. I. isi; iato scah samabharat, yad ascat, ian medhyam abhud iti tad scāsta-medhasy āsca-medhn:cam; esa ha cā asva-medham veda, pa enan ecam cena. tam anacarudlyaicamanyata; tam samoa- isarasya arastād ālmana ālabhata· ašān devatābkyah pratyau- hat. tasmat sarca-decaty an proksitam prājāpatyam alabhante; eșa ha cā asca-medho șa esa tapati: tasya samcalsara atma, ayam agnir arrah, tas, eme loba atmanah; tāv cāo arhasvamedhan. so panar ehaica decaia bhacali, mriyur eca; apa punar-mytyum jaymi, nainam mriyurm apnoti, mytyur asyātmā thavati, dāsām decatānām ero bhavati. 7. He cesired, let this (body) of mine be fit for sacrifice and let me have a self (body) through this. Thereupon it became a horse, because it swelled, it has become fit for sacrifice (he thorght). Therefore the horse-sacrifice came to be lmown as asca-medha. He who krows it thus, verily, knows the asva-medha. Letting it remain free, he reflected; and at the end of a year he ofered it to hamseif (sacrinced him for himself). He gave up the (other) animals to the divinities. Therefore (men, priests) oner to Praja-pa'i the sanctified (horse) dedicated to all the gods. Verly, that (sun) which gives forth heat is the horse- saciice. His body is the year. This (earthly) fre is the arka and these worlds are his bodies. So these are two, the sacrificial fire (arba) and the horse-sacriice. Yet again they are one divimity, even death. He (who knows this) overcomes repeated death, death cannot get hold of him, death becomes his body, and he becomes one with these divinities. dmanci: becomes embodied, aimavan, sariracān. S. alathata: oSered, sacrificed it to himself, alambham Pravar. prossham: sanctifed, mantra-samsbram. A He overcomes ceath, assumes the body of death. He becomes superio: to time.

Third Brahmana

THE SUPERIORITY OF BREATH AMONG THE BODILY FUNCTIONS I. drayā la prājāpat; āh, decās cāsurās ca. talal, kānīyasā eva decāl, jyā asā asurāh, ta eșu lobeso aspardhanta, te la deca acuh, hantāsurān sajna udgīthenāt aş āmeti. I. There were two classes of the descencants of Praja-pati,

I.3 2 Brhad-āranyaka Upanisad I55 the gods and the demons Of these, the gods were the younger and the demons the elder ones They were struggling with each other for (the mastery of) these worlds The gods said, come, let us overcome the demons at the sacrifice through the udgītha

dvayah two classes, dvi-prakarāh. The gods and the demons refer to the organs, speech and the rest They are inclined to sacred or worldly objects, to good or evil, then become dıvine or demoniac, śāstra-jamta-jnāna-karma-bhāutāh dyotanāt devā bhavantı, ta eva svābhavika-pratyaksānumāna-jamta- drsta-prayojana-karma-jnana-bhavita asurah S They become gods when they shine under the influence of thoughts and actions as taught by the scriptures These very organs become demons when they are influenced by their natural thoughts and actions based (only) on perception and inference and directed to visible (secular) ends It is a distinction of life, not of beings S also says that the gods were less numerous and less strong than the demons aspardhanta struggled with each other, vied with each other paraspara-vngīsām krtavantah Cp Plato's Sophist, where a stranger from southern Italy who has studied the Eleatic logic of Parmemides likens the philosophy of his own and earlier times to the mythical battle of the gods and the giants 'What we shall see is something like a battle of gods and gants going on between them over their quarrel about reality One party is trying to drag everything down to earth, out of heaven and the unseen, literally grasping rocks and trees in their hands, for they lay hold upon every stock and stone and strenuously affirm that real existence belongs only to that which can be handled and offers resistance to the touch They define reality as the same thing as body, and as soon as one of the opposite party asserts that anything without a body is real, they are utterly contemptuous and will not listen to another word Accordingly their adversaries are very wary in defending their position somewhere in the heights of the unseen, mamtaining with all their force that true reality consists in certain intelligible and bodiless forms In the clash of argument they shatter and pulverise those bodies which their opponents wield, and what those others allege to be true reality they call, not real being, but a sort of moving process of becoming On this issue an intermmable battle is always going on between the two camps' ET by F M Cornford See his Plato's Theory of Knowledge (1935). The dispute between idealists and materialists is still with us See CU VIII 7-I2 2 te ha vācam ucuh, tvam na udgāya itr, tathetr tebhyo vāg udagāyat yo vācı bhogas tam devebhya āgāyat, yat kalyānam F

I56 The Principal Upanisads I 35 vadatı tad ātmane, te vıdur, anena var na udgātrātyesya ntītı tam abhıdrutya pāpmanāvıdhyan, sa yah sa pāpmā yad evedam apratırūpam vadatı sa eva sa pāpmā 2 They sad to speech, chant (the udgitha) for us, 'So be it,' said speech and chanted for them Whatever enjoyment there is in speech, it secured for the gods by chanting that it spoke well was for itself The demons knew, verily, by this chanter, they will overcome us They rushed upon it and pierced it with evil That evil which consists in speaking what is improper, that is that evil

3 atha ha prānam ūcuh, tvam na udgāya itt, tathetr tebhyah prāna udagāyat yah prāne bhogas tam devebhya āgāyat, yat kalyānam nıghratı tad ātmane, te vidur anena var naudgātr ātye- syantītı tam abhıdrutya pāpmanāvıdhyan, sa yah sa pāpmā yad evedam apratırūpam nıghratı sa eva sa pāpmā. 3 Then they said to the life-breath, chant (the udgitha) for us 'So be it,' said the life-breath and chanted for them What- ever enjoyment there is in the life-breath, it secured for the gods by chanting, that it smelt well was for itself The demons knew, 'verily, by this chanter, they will overcome us' They rushed upon it and pierced it with evil That evil which consists in smelling what is improper, that is that evil

pranam life-breath, here used for ghranam, the organ of smelling, the nose

4 atha ha cakşur ūcuh, tvam na udgāya rti, tathetr tebhyas cakşur udagāyat yas cakşuşı bhogas tam devebhya āgāyat, yat kalyānam pašyatı tad ātmane, te vidur anena var na udgātrātye- syantītı tam abhıdrutya pāpmanāvıdhyan, sa yah sa pāpmā yad evedam apratırūpam pašyatı, sa eva sa pāpmā 4 Then they said to the eye Chant (the udgitha) for us 'So be it,' said the eye and chanted for them Whatever enjoy- ment there is in the eye it secured for the gods by chanting, that it saw well was for itself The demons knew, 'verily, by this chanter they will overcome us' They rushed upon it and pierced it with evil. That evil which consists in seeing what is improper, that is that evil

5 atha ha śrotram ucuh, tvam na udgāya itı, tathetr tebhyah śrotram udagāyat yah śrotre bhogas tam devebhya āgāyat, yat kalyānam śrnotı tad ātmane, te vidur anena var na udgātrātye-

I. 3. 7. Brhad-āranyaka Upanisad I57 syantīti tam abhidrutya pāpmanāvidhyan; sa yah sa pāpmā yad evedam apratırūpam śrnoti, sa eva sa pāpmā. 5 Then they said to the ear. Chant (the udgitha) for us. 'So be it,' said the ear and chanted for them Whatever enjoy- ment there is in the ear, it secured for the gods by chanting; that it heard well was for itself The demons knew, 'verily, by this chanter, they will overcome us ' They rushed upon it and pierced It with evil, That evil which consists in hearing what is im- proper, that is that evil. 6 atha ha mana ucuh, tvam na udgaya iti, tatheti: tebhyo mana udagāyat yo manası bhogas tam devebhya agāyat, yat kalyānam samkalpayatı tad ātmane; te vidur anena var na udgātrātye- syantītı. tam abhidrutya pāpmanāvidhyan; sa yah sa pāpmā yad evedam apratirupam samkalpayatı, sa eva sa pāpmā; evam u khalv etā devatāh pāpmabhir upāsrjan, evam enāh pāpmanā- vrdhyan 6. Then they said to the mind. Chant (the udgitha) for us. 'So be it,' said the mind and chanted for them. Whatever enjoyment there is in the mind, it secured for the gods by chant- ing, that it thought well was for itself. The demons knew, 'verily, by this chanter, they will overcome us' They rushed upon it and pierced it with evil. That evil which consists in thinking what is improper, that is that evil. Likewise they also affected these (other) divinities with evil, they pierced them with evil. All these organs were found to be incapable of chanting the udgitha as they had contracted evil on account of their attachment to doing well (seeing well, hearing well or thinking well), for them- selves kalyāna-visaya-višeşatma-sambandha-sanga-hetoh. Š. 7 atha hemam āsanyam prāņam ucuh, tvam na udgāya rti, tathetr tebhya eşa prāna udagāyat; te vidur anena vai na udgā- trātyesyantītı tam abhidrutya papmanāvitsan; sa yathā aśmānam rtva losto undhvamseta, evam haiva vidhvamsamānā visvanco vineśuh, tato devā abhavan, parāsurāh; bhavaty ātmanā parāsya dvisan bhrātrvyo bhavatı ya evam veda 7. Then they said to the vital breath in the mouth: 'Chant (the udgitha) for us' 'So be it,' said this breath and chanted for them They (the demons) knew, 'verily, by this chanter, they will overcome us.' They rushed upon him and desired to pierce him with evil. But as a clod of earth would be scattered by striking against a rock, even so they were scattered in all

I58 The Principal Upantsads I. 3 I3 directions and perished Therefore the gods became (increased) and the demons were crushed He who knows this becomes his true self and the enemy who hates him is crushed avitsan. desired to pierce him, vedhanam kartum istavantah Ś parah: crushed, parabhitah, vinatāh. Ś. 8 te hocuh, kva nu so'bhud yo na ittham asaktetr, ayam āsye'ntar ıtı, so'yāsya angırasah, angānam hi rasah 8 Then they said, what, pray, has become of him who struck to us then? Here he is withmn the mouth He (the vital breath) ıs called Ayāsya Angirasa (rasa) for he is the essence, of the limbs (anga, members of the body) 9 sã vă esā devată dur năma, dūram hy asyā mrtyuh, dūram ha va asman mrtyur bhavati ya evam veda 9 That divinity, verily, is dur by name, because death is far (dura) from it From him who knows this, death is far off I0. sā vā eşā devatartāsām devatānām pāpmānam mriyum apa- hatya, yatrasām dısām antah, tad gamayāmcakāra, tad āsām pāpmano vinyadadhāt, tasmān na janam ryat, nantam ryat, net pāpmānam mriyum anvavāyānīti I0 That divmity, venly, after having struck off the evil of these divinities, even death, made this go to where the end of the quarters is There he set down their evils Therefore one should not go to people (of that region), one should not go to the end (of the quarters), lest he meet there with evil, with death II. sā vă esā devatartāsām devatānām pāpmanam mrtyum apahatya athainā mrtyum atyavahat. II. That divinity, verily, having struck off the evil, the death, of those drvinities, next carned them beyond death atha: next, tad-anantaram I2 sa var vācam eva prathamam atyavahat, sā yadā mriyum alyamucyata, so'gnır abhavat, so'yam agmıh parena mrtyum atıkrānto dīpyate 12 Verily, it carned speech across first When that (speech) was freed from death it became fire This fire, when it crosses beyond death, shines forth I3 atha prānam atyavahat, sa yadā mrtyum atyamucyata, sa vāyur abhavat so'yam vayuh parena mriyum atıkrantah pavate

I 3 I8 Brhad-āranyaka Upamısad I59 13 Then it camed across (the organ of) smell When that was freed from death, it became air. This air, when it crosses beyond death, blows prāno ghrānah. Ś 14. atha cakşur atyavahat, tad yadā mrtyum atyamucyata, sa ādıtyo'bhavat, so'sāv ādıtyah parena mriyum atıkrāntas tapati. 14 Then it carried across the eye. When that was freed from death, it became the sun. This sun, when it crosses beyond death, glows 15. atha śrotram atyavahat, tad yadā mytyum atyamucyata, ta dıso'bhavan, tā ımā disah pareņa mytyum atikrantah 15 Then it carried across the ear. When that was freed from death, it became the quarters These quarters have crossed beyond death. 16 atha mano'tyavahat, tad yadā mriyum atyamucyata, sa candramā abhavat, so'sau candrah parena mrtyum atıkrānto bhāti, evam ha vā enam esā devatā mrtyum ativahatı, ya evam veda 16. Then it carried across the mind When that was freed from death, it became the moon That moon, when it crosses beyond death, shines Thus, verily, that divinity carries beyond death him who knows this Cp Satapatha Brāhmana X 5 2 20. One becomeswhat one meditates on tam yathā yathopāsate, tad eva bhavatt 17 athatmane'nnādyam āgāyai, yadd hi kım cānnam adyate, anenawva tad adyate, rha pratrtrsthatt. 17 Then it (the breath) chanted food for itself (obtained food by chanting). For whatever food is eaten is eaten by him alone. In it (breath) is established. ādyam· eatable, adanārham, bhaksanārham. R. anenaiva by hum alone, by the vital breath alone. Ś refers to the prasiddhā meaning of the word ana as vital breath, ana iti pranasyākhya

18 te deva abruvan, etavad va idam sarvam yad annam, tad atmana agasth, anu no'sminn anna abhajasveti, te var ma' bhisamvisateti; tatheti. tam samantam parnyavisanta, tasmad yad adanenānnam atti, tenaitas trpyanti; evam ha va enam svå ablusamursantı, bhartā svānām Šresthah, pura etā bhavaty

I60 The Principal Upansads I 3 2I annado'dhıpatıh, ya evam veda, ya u harvamvrdam svesu pratı- pratır bubhūsatı, na harvālam bhāryebhyo bhavati, atha ya evartam anubhavatı, yo vartam anu bhāryān bubhūrşati, sa harvālam bhāryebhyo bhavats 18 These divinities said, 'Verily, just this much is whatever food there is and that you have obtained for yourself by chanting Now let us have a share in this food ' He said, 'then sit around, facing me (or enter into me) 'So be it' They sat around (entered into) him on all sides Therefore, whatever food one eats by this breath, they are satisfied by it So do his relations come to him who knows this, he becomes the supporter of his people, their chief, their foremost leader, an eater of food and their lord Whoever among his people desires to be the equal of him who has this knowledge, he is not able to support his own dependents But whoever follows him and whoever, following him, desires to support his dependents, he, indeed, will be able to support his dependents desires to be the equal or rival pratkūlo bubhūsatr, pratispardhī bhavitum icchatr Ś desires to support bubhursati, bhartum icchatr S I9 so'yāsya āngırasah, angānām hı rasah, prāno vā angānām rasah, prāno hi vā angānām rasah, tasmād yasmāt kasmāc cāngāt prāna utkrāmatı, tad cva tat susyatı, esa hi vā angānam rasah 19 He is (called) Ayasya Angirasa for he is the essence of the limbs Verily, life-breath is the essence of the limbs, yes, life-breath is the essence of the limbs Therefore, from whatever lımb life-breath departs, that, ndeed, dries up, for, it 1s, verily, the essence of the limbs 20 eşa u eva brhaspatıh, vāg var brhatī tasyā esa patıh, tasmād u brhaspatih 20 And this is also Brhaspati The brhati is speech and this is its lord Therefore this is Brhaspat brhati The metre with 36 syllables used in the R V Here it is used for the R V itself 2I esa u eva brahmanas-patıh, vāg var brahma, tasyā esa patih, tasmad u brahmanas-patth 21 And this is also Brahmanas-patr Speech is Brahman, and this is its lord Therefore, this is Brahmanas-patt Brahman refers to the Yajur Veda

I. 3 25 Brhad-āranyaka Upanısad I61

A EULOGY OF THE CHANT ON BREATH 22 esa u eva sāma, vāg var sāma, esa sā cāmaśceti, tat sāmnah sāmatvam; yad veva samah plusinā, samo mašakena, samo nāgena, sama ebhis tribhir lokarh, samo'nena sarvena, tasmād veva sāma, aśnute sāmnah sāyuyam salokatām, ya evam etai sāma veda 22 And this is also the Sama Veda; speech, verily, is the chant It is sa (she) and ama (he). That is why saman is called saman or because he is equal to a white ant, equal to a mosquito, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore indeed is it the Sama Veda He who knows this Sama Veda to be such, attains union with it or lives in the same world with it See CU V 2 6 sa is speech, and ama is vital breath. 23. esa u va udgīthah, prāno vā ut, pranena hīdam sarvam uttabdham, vag eva gītha, uc ca gītha ceti, sa ugīthah 23 And this is also the udgitha The vital breath, verily, is ut, for by vital breath is this whole (world) upheld. Song, verily, is speech This is udgitha, for it is ut and githa. 24. taddhāpı brahmadattas carkıtāneyo rājānam bhaksayann uvāca, ayam tyasya rājā mūrdhānam vıpātayatāt, yad rto'yāsya āngiraso'nyenodagāyad itı, vācā ca hy eva sa prāņena codagāyad 24 As to ths also, Brahmadatta Caıkıtāneya, while drinking King (Soma) said Let this King strike off this man's (my) head (if I say) that Ayasya Angirasa chanted the udgitha with any other means than this (vital breath and speech), for, said he, only with speech and with vital breath did he chant the udgītha. Carkitaneya the great grandson of Cikitāna rājānam. yajne somam Ś 25 tasya hatasya sāmno yah svam veda, bhavatı hāsya svam; tasya var svara eva svam, tasmād ārtvyyam karısyan vācr svaram iccheta, tayā vācā svara-sampannayārivyyam kuryāt; tasmād yajne svaravantam didrksanta eva, atho yasya svam bhavatı; bhavatı hāsya svam, ya evam etat sāmnah, svam veda. 25 He who knows the wealth of that Saman has that

I62 The Principal Upamsads I 3 28 wealth Its wealth, indeed, is tone Therefore, one who is about to perform the duties of a Rtvy priest desires to have a rich tone in his voice Being possessed of such a voice, he performs the duties of a Rtvy priest Therefore, people desire to see at a sacrifice a priest with a good voice, as one who has wealth He who knows the wealth of Saman to be such attains wealth 26 tasya hartasya sāmno yah suvarnam veda, bhavatı hāsya suvarnam, tasya vai svara eva suvarnam, bhavatı hāsya suvarnam, ya evam etat samnah suvarnam veda 26 He who knows what is the gold (correct sound) of this Saman obtains gold The tone, verily, is its gold He who thus knows the gold of that Saman obtains gold

suvarna. correct sound or gold su, varna

27. tasya hartasya sāmno yah pratısthām veda, pratı ha tisthatı, tasya var vāg eva pratısthā, vācr hi khalv esa etat pranah pra- tistluto giyate anna ity u harka ahuh 27 He who knows the support of this Saman is, indeed, supported Speech, verily, is its support, for, when supported on such, the vital breath chants But some say it is (supported) on food (body) 28 athātal pavamānānām evābhyārohah, sa vai khalu prastotā sāma prastauti, sa yatra prastuyāt, tad etām japet 'asato ma sad gamaya, tamaso mā yyotır gamaya, mrtyor māmrtam gamaya' ıt, sa yad āha, asato mā sad gamaya it, mrtyur vā asat, sad amriam, mrtyor mamrtam gamaya, amrtam ma kurv ity evartad āha, tamaso mā jyotır gamaya itr, mrtyur var tamah, jyotrr amrtam, mrtyor ma amrtam gamaya, amrtam kurv ity evartad aha, mrtyor mamrtam gamaya itt, nātra trohitam wāstr. atha yanītarant stotram, tesu atmane'nnādyam āgāyet; tasmād u tesu varam vrnīta, yam kāmam kamayeta, tam, sa esa evam-uid udgātatmane vā yajamānāya vā yam kāmam kāmayate, tam āgāyatı; taddhartal loka-nıd eva, na harvā lokyatāyā āsāstı, ya evam etat sāma veda 28 Now next the repetition only of the purificatory hymns, verily, the Prastotr priest recites the chant and while he recites It, let the sacrficer recite these (three yajus verses) 'from the unreal lead me to the real, from darkness lead me to light, from death lead me to immortality' When he says 'from the unreal lead me to the real,' the unreal, verily, is death, the real is immortality 'From death lead me to immortality', 'make me immortal,' that is what he says 'From darkness lead

I. 4 2 Brhad-aranyaka Upanısad I63 me to light', darkness, verily, is death, the light is immortality. From death lead me to immortality, make me immortal, that is what he says 'From death lead me to immortality,' there is nothing here that is hidden (or obscure and so requires explana- tion) Now whatever other verses (there are) in the hymns of praise, in them one should secure food by chanting And therefore in them he should choose a boon whatever desire he may desire That udgatr priest who knows this, whatever desire he desires, either for himself or for the sacrificer, that he obtains by chanting This, indeed is (called) world-conquering He who thus knows this chant, for him there is no fear of his being without a world. abhyaroha ascension It is so called because the performer reaches the divinity he worships

Fourth Brahmana

THE CREATION OF THE WORLD FROM THE SELF I ātmarvedam agra āsīt purusavıdhah, so'nuvīksya nānyad ālmano'paśyat, so'ham asmīty agre vyāharat, tato'ham nāmā- bhavat, tasmad apy etarhy āmantritah; aham ayam ity evāgra uktvā, athānyan nāma prabrūte yad asyabhavatı sa yat pūrvo'smāt sarvasmāt sarvān pāpmana ausat, tasmāt purusah, oșatı ha var sa tam, yo'smāt pūrvo bubhūsatı, ya evam veda. I In the beginning this (world) was only the self, in the shape of a person Looking around he saw nothing else than the self He first said, 'I am' Therefore arose the name of I There- fore, even to this day when one is addressed he says first 'This is I' and then speaks whatever other name he may have Because before all this, he burnt all evils, therefore he is a person He who knows this, verily, burns up him who wishes to be before hım aham derived from the root as 'to be' means the existence of I anuviksya the person who sees and creates himself (systoa), in the very act of seeing enters into the creation (anupravisat), into all things, beings and selves 2 so'bıbhct, tasmād ekākī bıbhetı, sa hāyam īksām cakre, yan mad anyan nāstı, kaşmān nu bıbhemīti, tata evāsya bhayam vīyāya kasmād hy abheşyat, dvitīyād var bhayam bhavatı. r*

164 The Principal Upanisads I 44 2 He was afraid Therefore one who is alone is afraid This one then thought to himself, 'since there is nothing else than myself, of what am I afraid?' Thereupon his fear, verily, passed away, for, of what should he have been afraid? Assuredly it is from a second that fear arises

3 sa var naıva reme, tasmād ekākī na ramate, sa dvrtīyam arcchat, sa hartāvān āsa yathā strī-pumāmsau samparşvaktau, sa ımam evātmānam dvedhapātayat, tatah patıs ca patnī cābhavatām, tasmāt idam ardha-brgalam wva svah, itr ha smāha yājnavalkyah, tasmād ayam ākāsah strıyā pūryata cva tām samabhavat, tato manusyā ajāyanta 3 He, verily, had no delight Therefore he who is alone has no delight He desired a second He became as large as a woman and a man in close embrace He caused that self to fall into two parts From that arose husband and wife There- fore, as Yajñavalkya used to say, this (body) is one half of oneself, like one of the two halves of a split pea Therefore this space is filled by a wife He became united with her From that human beings were produced samabhavat became united, maithunam upagatavan S Hiranya-garbha or Praja-patı divided himself mnto two Both are his elements The two are not separate and the theory is not one of final dualısm Cp Visnu Purāna śata-rūpām ca tām nārīm tapo-nırdhūta-kalmasām svayambhuvo manur devah patnītve jagrhe prabhuh Because the woman was born of Viraj, she is said to be his daughter also praāpatır manvākhyas sata-rūpākhyām ātmano duhitaram pat- nītvena kalpıtām Ś The onginal being, atman or self looks around and sees nothing else but himself When he realises his loneliness, he has two feelings, one of fear and the other of a desire for compamionship His fear is dispelled when he realises that there is nothing else of which he has to be afraid His desire for compamonship is satisfied by his dividing himself into two parts which are then called husband and wife Compare this with Plato's myth of the androgynous man in Symposium 189C From the umion of the two, the race of human beings is produced A series of transformations of the original human pair into animal forms is mentioned in the next passage 4 sā heyam īksām cakre, katham nu mātmāna eva janayıtvā sambhavatı, hanta tıro'sānītı, sā gaur abhavat, rsabha itaras tām sam evābhavat, tato gāvo' jāyanta, vadavetarābhavat, aśva-vrşa

146 Brhad-āranyaka Upanisad I65 ttarah, gardhabhītarā gardabha rtarah, tam sam evābhavat, tata eka-sapham ajāyata, ajetarābhavat, vasta itarah, avır starā, mesa ttarah, tām sam evabhavat, tato'jāvayo' jāyanta; evam eva yad idam kım ca mithunam, ă-pıpīhkābhyah tat sarvam asrjata 4 She thought, 'How can he umte with me after having produced me from himself? Well, let me hide myself She became a cow, the other became a bull and was united with her and from that cows were born. The one became a mare, the other a stallion The one became a she-ass, the other a he-ass and was united with her; and from that one-hoofed animals were born, The one became a she-goat, the other a he-goat, the one became a ewe, the other became a ram and was united with her and from that goats and sheep were born Thus, indeed, he produced everything whatever exists in pairs, down to the ants 5 so'vet, aham vāva srstır asmi, aham hīdam sarvam asrkşīti; tatah srstır abhavat, srstyām hāsyartasyām bhavatr ya evam veda. 5 He knew, I indeed am tins creation for I produced all this. Therefore he became the creation. He who knows this as such comes to be in that creation of his He who knows this becomes himself a creator like Prajā-pati. etasnuın jagatr sa prajāpatrvat srasțā bhavati In the next verse we have the creation of the gods, Agni, Fire, and Soma, Moon. 6. athety abhyamanthai, sa mukhāc ca yoner hastābhyām cagmım asrjata, tasmad etad ubhayam alomakam antaratah, alomakā h yonir antaratah, tad yad ıdam āhur amum yaja, amum yajety ekarkam devam, etasyawva sa visrstih, esa u hy eva sarve devah. atha yat kim cedam ardram, tad retaso asrjata, tad u somah. etăvad vā idam sarvam annam cawvānnādas ca, soma evannam, agmır annādah saisā brahmano'tisrstrh, yac chreyaso devān asrjata atha yan martyah sann amrtān asrjata, tasmād alısrstıh atısrstyâm hāsyartasyām bhavatr ya evam veda 6 Then he rubbed back and forth and produced fire from its source, the mouth and the hands. Both these (mouth and the hands) are harless on the inside for the source is hairless on the inside When they (the people) say 'sacrifice to him,' 'sacrifice to the other one, all this is his creation indeed and he himself is all the gods And now whatever is moist, that he pro- duced from semen, and that is Soma This whole (world) is just food and the eater of food Soma s food and fire is the eater of

I66 The Principal Upanışads I47 food This is the highest creation of Brahma, namely, that he created the gods who are superior to him He, although mortal himself, created the immortals Therefore it is the highest creation Verily, he who knows this becomes (a creator) in this highest creation

soma moon, the lord of medicinal plants osadhipati Deuteronomy XXXIII 14 'The precious fruits brought forth by Cp the sun and the precious things put forth by the moon

Ś refers to two views of Hiranya-garbha, that he is the trans- cendent Brahman and that he is the transmigrating 'self,' para eva hranya-garbha ity eke, samsarity apare S accounts for it by the difference of the presence and absence of lımitations, upādhi-vasat samsārıtvam, paramārthatas svato'samsāry eva

7 taddhedam tarhy avyākrtam āsīt, tan nāma-rūpābhyām eva vyākrıyata, asau nāma, ayam ıdam rūpa itt, tad rdam apy etarhi nāma-rūpābhyām eva vyākrıyate, asau nāma, ayam ıdam rūpa it sa esa ıha pravista ānakhāgrebhyah yathā, ksurah ksuradhāne' vahıtah syāt, viśvam-bharo vā višvam-bhara-kulāye, tam na paśyantı a-krtsno hi sah, prānann eva prāno nāma bhavatı, vadan vak, pasyamś caksuh, śrnvan śrotram, manvano manah, tāny asyartānı karma-nāmāny eva sa yo'ta ekarkam upāste, na sa veda, akrtsno hy eso'ta ekarkena bhavatı, ātmety evopāsīta, atra hı ete sarva ekam bhavantı tad etat padanīyam asya sarvasya yad ayam ātmā, anena hy etat sarvam veda yathā ha var padenānu- vındet evam kīrtim ślokam vindate ya evam veda 7 At that time this (universe) was undifferentiated It became differentiated by name and form (so that it is said) he has such a name, such a shape Therefore even today this (universe) is differentiated by name and shape (so that it is said) he has such a name, such a shape He (the self) entered in here even to the tips of the nails, as a razor is (hidden) in the razor-case, or as fire in the fire-source Him they see not for (as seen) he is incomplete, when breathing he is called the vital force, when speaking voice, when seeing the eye, when hearing the ear, when thinking the mind These are merely the names of his acts He who meditates on one or another of them (aspects) he does not know for he is incomplete, with one or another of these (characteristics) The self is to be meditated upon for in it all these become one This self is the foot-trace of all this,

I48 Brhad-āranyaka Upanisad 167 for by it one knows all this, just as one can find again by foot- prints (what was lost) He who knows this finds fame and praise

nama-rupa name and shape which together make the mndividual. The nama is not the name but the idea, the archetype, the essential character, and the rupa is the existential context, the visible em- bodiment of the idea In every object there are these two elements, the principle which is grasped by the intellect and the envelope which is apprehended by the senses While nama is the inner power, vupa is its sensible manifestation If we take the world as a whole, we have the one nama or all-consciousness informing the one rupa, the concrete universe The different nama-rupas are the differentiated conditions of the one nama, the world consciousness While the world form is murta, its soul is a-murta The former is shaped corporeal, sa-sariram, the latter is incorporeal a-sariram BU II 3. CU VIII 12 I In BU III 2 12, the part that does not leave the individual soul at death is nama, which is not accessible to the senses Akasa is nama, and in the human individual the space in the heart lırdy-akasa, 1s the domain of nama, the principle of consciousness as a razor in a razorcase He is hidden mn all things as a razor in its case or as fire in wood The ignorant do not know him who is hidden behind all names and forms See R V I. 164. 5 visvam-bhara He who sustains the world Varsvanara visvam bibhartr varsvanaragm-rūpenet visvam-bharah. R karma-namane names of his acts These are functional names which conceal his undivided nature We must realise the self not in its several aspects but as these are unified in the self akrtsnak mcomplete, a-purna-svarupah R Sense or intellectual knowledge which does not involve the functioning of the whole self is incomplete knowledge Wholeness is mtegral insight We trace out lost cattle by following their footsteps, so will we find everything if we know the Self

8 tad etat preyah putrāt, preyo vittāt, preyo'nyasmāt sarvasmāt, antarataram, yad ayam atmā sa yo'nyam atmanah prıyam bruvānam brūyāt, priyam rotsyatīti, īsvaro ha tathava syāt ālmānam eva prıyam upāsīta, sa ya ātmānam eva prīyam upāste na hāsya prıyam pramāyukam bhavati 8 That self is dearer than a son, is dearer than wealth, 1s dearer than everything else and is innermost If one were to say to a person who speaks of anything else than the Self as dear, he will lose what he holds dear, he would very likely do so One should meditate on the Self alone as dear. He who

I68 The Principal Upanisads I. 4 I0. meditates on the self alone as dear, what he holds dear, verily, will not perish

isvarah able, capable, samarthah Ś pramayukam perishable, pramaranasītam Ś

9 tad ähuh, yad brahma-vidyayā sarvam bhavısyanto manuşyā manyante, kım u tad brahmāvet, yasmat tat sarvam abhavad iti 9 They say, since men think that, by the knowledge of Brahman, they become all, what, pray, was it that Brahman knew by which he became all?

I0 brahma vā ıdam agra āsīt, tad ātmānam evāvet, aham brahmāsmītı tasmāt tat sarvam abhavat, tad yo yo devānām pratyabudhyata, sa eva tad abhavat, tathā rsīnam, tatha manu- şyānam taddhaıtat pasyan rsır vāma-devah pratıpede,aham manur abhavam süryaś cetr, tad ıdam apı etarhı ya evam veda, aham brahmāsmītı sa idam sarvam bhavat, tasya ha na devās ca nābhūtyā īsate, ātmā hy esām sa bhavatı atha yo anyām devatām upāste, anyo'sau anyo' ham asmītı, na sa veda, yathā pasur, evam sa devānām, yathā ha var bahavah pasavo manusyam bhunyyuh, evam ekarkah puruşo devān bhunaktı, ekasminn eva pasāv ādīyamāne prıyam bhavatı, kım u bahusu? tasmād esām tan na prıyam yad etan manusyā vidyuh I0 Brahman, indeed, was this in the beginning It knew itself only as 'I am Brahman' Therefore it became all Whoever among the gods became awakened to this, he, indeed, became that It is the same in the case of seers, same in the case of men Seeing this, mdeed, the seer Vama-deva knew, 'I was Manu and the Sun too' This is so even now Whoever knows thus, 'I am Brahman,' becomes this all Even the gods cannot prevent his becoming thus, for he becomes their self So whoever worships another divinity (than his self) thinking that he is one and (Brahman) another, he knows not He is like an animal to the gods As many animals serve a man so does each man serve the gods Even if one animal is taken away, it causes displeasure, what should one say of many (animals)? Therefore it is not pleasing to those (gods) that men should know this See R V IV 26 I Vama-deva is the seer of the fourth book of the R V Being 1s self-knowledge

Kena I2 pratyabudhyata became awakened Cp Buddhist bodh sambodht,

The gods are not pleased that men should know the ultimate

I.4. 12 Brhad-āranyaka Upanisad I69 truth, for then they would know the subordinate place the gods hold and give up makng them offerings

II brahma vā ıdam agra āsīt, ckam eva; tad ekam san na vyabhavat tac chreyo rūpam atyasrjata ksatram, yāny etāni devatrā ksatrān, indro varunah somo rudrah paranyo yamo mrlyur īšāna ıtr tasmāt kşatrāt param nāstı, tasmāt brāhmaņah kşatriyam adhastād upāste rājasūye, kşatra eva tad yaso dadhāti, saışā kşatrasya yonir yad brahma tasmād yady apı rājā paramatām gacchatı, brahmaivantata upaniśrayatı svam yonim ya u enam hınastı, svām sa yonım rcchatı, sa pāpīyān bhavatı, yathā śreyāmsam hımsıtvā II Verily, in the beginning this (world) was Brahman, one only That, being one, did not flourish. He created further an excellent form, the Ksatra power, even those who are Ksatras (rulers) among the gods, Indra, Varuna, Soma (Moon), Rudra, Parjanya, Yama, Mrtyu (Death), Isana Therefore there 1s nothing higher than Ksatra Therefore at the Rajasuya sacrifice the Brahmana sits below the Ksatriya On Ksatrahood alone does he confer this honour But the Brahmana is nevertheless the source of the Ksatra Therefore, even if the king attains supremacy at the end of it, he resorts to the Brahmana as his source Therefore he who injures the Brähmana strikes at his own source He becomes more evil as he injures one who is superior

ekam eva one only At the beginning there was only one caste or class, the Brahmana. dıfferentiations were not, nāsīt-ksatrādı-bhedah. Ś. ksatra power or dominion, used to designate the princely or the miltary class raja-suya the ceremonial anointing of a King.

I2. sa nawva vyabhavat sa visam asrjata, yāny etāni deva- jātām ganasa ākhyāyante, vasavo rudrā ādıtyā višvedevā maruta 12. Yet he did not flourish. He created the vis (the com- monalty), these classes of gods who are designated in groups. the Vasus, Rudras, Adıtyas, Viśvedevās and Maruts The Brahmana represents knowledge, the Ksatrıya temporal power They are not enough We require a class for increasing pro- duction and acquiring wealth

I70 The Principal Upamsads I 4 I5 I3 sa naiva vyabhavat, sa śaudram varnam asrjata pūsanam, ıyam var pusā, ıyam hīdam sarvam pusyatı yad ıdam kım ca 13 He did not still flourish He created the Sudra order, as Püsan Verily, this (earth) is Püsan (the nourisher), for she nourishes everything that is

Society requires, in addition to wisdom, power, and wealth, service and work Wisdom conceives the order, power sanctions and enforces it, wealth and production provide the means for carrying out the order, and work carries out These are the different functions essential for a normal well-ordered society These distinctions are found among both gods and men

14 sa nava vyabhavat tac chreyo-rupam atyasrjata dharmam tad etat ksatrasya ksatram yad dharmah, tasmād dharmad param nāstı atho abalīyān balīyāmsam āśamsate dharmena, yathā rājnā evam yo var sa dharmah satyam var tat tasmāt satyam vadantam ahuh, dharmam vadatītı, dharmam vā vadantam, satyam vadatīti etad hy evartad ubhayam bhavatr 14 Yet he did not flourish He created further an excellent form, justice This is the power of the Ksatriya class, viz justice Therefore there is nothing higher than justice So a weak man hopes (to defeat) a strong man by means of justice as one does through a king Verily, that which is justice is truth Therefore they say of a man who speaks the truth, he speaks justice or of a man who speaks justice that he speaks the truth Verily, both these are the same dharma law or justice is that which constrains the unruly wills and affections of people Even kings are subordinate to dharma, to the rule of law Law or justice is not arbitrary It is the embodiment of truth 'That which is known and that which is practised are justice' jnayamanam anusthīyamanam ca tad dharma eva bhavatr Ś hopes to defeat jetum asamsate R From early times kings are said to act out the truth, satyam krnvanah R V X 109 6, or take hold of the truth satyam grhnanah Atharva Veda V 17 10, satya and dharma, truth and justice are organically related I5 tad etad brahma ksatram vit sudrah tad agmnaiva devesu brahmabhavat, brāhmano manusyesu, ksatrıyena ksatrıyah, varsyena varšyah, šūdrena šudrah, tasmād agnāv eva devesu lokam ıcchante, brahmane manusyesu, etābhyām hi rūpābhyām brahmābhavat atha yo ha vā asmāl lokāt svam lokam adrstvā

I 4. I6 Brhad-aranyaka Upanisad I71 praitr, sa enam avidito na bhunaktı, yatha vedo vananutktah anyad va karmakrtam yad tha va apy ancvamvid mahat-punyam karma karotı, taddhāsyāntatah ksīyata cva, ātmānam eva lokam upāsīta, sa ya ātmānam eva lokam upāste, na hāsya karma ksīyate, asmādd hy eva atmano yad yat kamayate tat tat srjate. 15 So these (four orders were created) the Brähmana, the Ksatrya, the Vaisya and the Sudra Among the gods that Brahmā existed as Fıre, among men as Brāhmana, as a Kşatrıya by means of the (dıvine) Ksatriya, as a Vaisya by means of the (dıvine) Vaisya, as a Sūdra by means of the (divine) Śūdra Therefore people desire a place among the gods through fire only, and among men as the Brahmana, for by these two forms (pre-eminently) Brahma existed If anyone, however, departs from this world without seeing (knowing) his own world, it being unknown, does not protect him, as the Vedas unrecited or as a deed not done do not (protect him) Even if one performs a great and holy work, but without knowing this, that work of his is exhausted in the end One should meditate only on the Self as his (true) world. The work of him who meditates on the Self alone as his world is not exhausted for, out of that very Self he creates whatsoever he desires. See CU VIII 2 Ś quotes Manu II 87 that a Brahmana is one who is friendly to all, to justify the aspiration of human beings to attain to the order of Brāhmanahood sarvesu btūtesu abhaya-pradah Ā A Brahmana grants freedom from fear to all beings "It is a common saying in mediaeval wnters that society consists of those who work, those who guard, and those who pray It is worth while to note in passing that these wnters mean by the workers those who work on the land, and that the classification omits entirely the merchant and the dweller in the towns " Legacy of the Middle Ages, 1926, p II, C. G. Crump. 16 atho ayam vā ātmā sarvesām bhūtānām lokah sa yaj juhotr yad yajate, tena devanam lokah; atha yad anubrūte, tena rsınam; atha yat pıtrbhyo mprnātı yat prajām icchate, tena prtrnam; atha yan manusyān vāsayate, yad ebhyo'sanam dadātı, tena manu- syānām, atha yat paśubhyas trnodakam vindati, tena pašūnām, yad asya grhesu śvāpadā vayāmsy āpıpīlıkābhya upajīvantı, tena teşam lokah yatha ha var svaya lokayaristim icchet, evam harvam vide (sarvada) sarvan bhutany aristim icchanti. tad vā etad vidıtam mīmāmsıtam 16 Now this self, verily, is the world of all beings. In so far

I72 The Principal Upanışads I 4 I7. as he makes offerings and sacrifices, he becomes the world of the gods In so far as he learns (the Vedas), he becomes the world of the seers In so far as he offers libations to the fathers and desires offspring, he becomes the world of the fathers In so far as he gives shelter and food to men, he becomes the world of men In so far as he gives grass and water to the animals, he becomes the world of animals In so far as beasts and birds, even to the ants find a living in his houses he becomes their world Verily, as one wishes non-injury for his own world, so all beings wish non-mjury for him who has this knowledge This, indeed, is known and well investigated

lokah world, object or enjoyment, loko hi nama prām-bhoga- sthāna-visesah R anubrute learns the Vedas, svādhyayam adhite Ś The interdependence of man and the world including deities, seers, fathers, animals, is brought out The same idea is elaborated in the theory of the five great sacrıfices, panca-mahayajnah, bhūta-yajna, manusya-yajna, pitr-yajna, deva-yajna and brahma- yajña for animals, men, manes, gods and seers investgated vicaritam S arıstam non-ınjury rsļam nāśah, arıstam, anāšam R

17 ātmarvedam agra āsīt, eką eva, so'kāmayata, jāyā me syāt atha prajāyeya, atha vıttam me syād, atha karma kurvīyetr etāvān var kāmah necchams ca na ato bhuyo uindet tasmad apy etarhy ekākī kāmayate, jāyā me syāt, atha praāyeya, atha vittam me syād atha karma kurvīyet sa yāvad apy etesām ekarkam na prāpnotr, a-krisna eva tāvan manyate tasyo krisnatā mana evāsya ātmā, vāg jāyā, prānah prajā, caksur manusam vittam, caksusa hi tad vindate, śrotram darvam, śrotrena hi tac chrnot ātmarvāsya karma, ātmanā hi karma karotı sa esa pānkto yajnah, panktah pasuh, pānktah purusah, pānktam ıdam sarvam yad ıdam kim ca tad idam sarvam apnotı, ya evam veda 17 In the beginning this (world) was just the self, one only He desired, 'would that I had a wife, then I may have offspring Would that I had wealth, then I would perform rites This much indeed is the (range of) desire Even if one wishes, one cannot get more than this Therefore, to this day, a man who is single desires, 'would that I had a wife, then I may have offspring. Would that I had wealth, then I would perform rites ' So long as he does not obtain each one of these, he thinks himself to be incomplete Now his completeness (is as follows),

I.5 2 Brhad-aranyaka Upanisad I73 mind truly is his self, speech his wife, breath is his offspring, the eye is his human wealth, for he finds it with the eye, the ear his divine wealth, for he hears it with his ear The body, indeed, is his work, for with his body he performs work So this sacrifice 1s fivefold, fivefold is the animal, fivefold is the person, fivefold is all this world, whatever there is He who knows this as such obtains all this The ignorant man thinks that he is incomplete without wife, children and possessions a-krtsnak incomplete, a-sampūrņah. Ś.

Fifth Brahmana PRAJA-PATI'S PRODUCTION OF THE WORLD AS FOOD FOR HIMSELF I yat saptānnānı medhayā tapasā janayat pitā, ekam asya sādhāranam, dve devān abhājayat; trīny ātmane' kuruta, paśubhya ekam prāyacchat. tasmın sarvam pratısthitam, yac ca prāniti yac ca na kasmāt tānı na ksīyante adyamānānı sarvadā? yo vaitam aksıtim veda, so'nnam attr pratīkena; sh ślokah sa devān apigacchati, sa urjam upajīvati.

I When the Father (of creation) produced by knowledge and austerity seven kinds of food, one of his (foods) was common to all beings, two he assigned to the gods, three he made for himself, one he gave to the animals In it everything rests, whatsoever breathes and what does not Why then do they not decline when they are being eaten all the time> He who knows this imperishableness, he eats food with his mouth. He goes to the gods, he lives on strength Thus the verses. medhayā by knowledge, prajnayā lapasa by austerity or the performance of rules, karmanā, jñana- karmani eva hi medha-tapas-sabda-vacye Ś 2 'yat saptānnānı medhayā tapasā janayat pitā' itı medhayā hi tapasājanayat pitā 'ekam asya sādhāranam' ıtı, ıdam evāsya tat sadhāranam annam, yad idam adyate, sa ya etad upāste na sa pāpmano vyāvartate, mısram hy etat. 'dve devān abhājayal' itt,

I74 The Principal Upanışads I5 2 hutam ca prahutam ca, tasmād devebhyo juhvatr ca pra ca juhvati, atho āhuh, darsapūrnamāsāv ıtı, tasmān nesti-yājukah syāt. 'pasubhya ekam prayacchať itr tat payah, payo hy evāgre manusyāś ca pasavaś copajīvantı tasmāt kumāram jātam ghrtam var vāgre pratılehayantı, stanam vānudhāpayantı atha vatsam jātam āhuh, 'atrnāda' ıtı, 'tasmin sarvam pratısthitam yac ca prāniti yac ca na' rtr, payası hīdam sarvam pratsthitam, yac ca prāniti yac ca na tad yad ıdam āhuh samvatsaram payasā juhvad apa punarmrtyum jayatītı, na tathā vıdyāt yad ahar eva juhotr, tad ahah punarmrtyum apajayaty evam vidvān, 'sarvam hı devebhyo 'nnādyam prayacchatı 'kasmāt tān na ksīyante adyamānān sarvadā 'ıtı, puruso vā aksıtıh, sa hīdam annam punah punar janayate 'yo var tām aksitim veda'rtr, puruso vā aksıtıh, sa hīdam annam dhıyā dhıyā janayate karmabhih, yaddhartan na kuryāt kşīyeta ha 'so'nnam attı pratīkena' iti, mukham pratīkam, mukhenety etat sa devān apigacchatı, sa ūrjam upajīvatı 'ıtı prašamsā 2 'When the Father produced by knowledge and austerity seven kinds of food' means that the Father produced them by knowledge and austerity 'One of his foods was common to all beings' means that the food of his which is eaten is that which is common to all He who worships (eats) that (common food) is not freed from evil for, verily, that (food) is mixed 'Two he assigned to the gods' means they are the fire sacrifice (huta) and the offering Therefore one sacrifices and offers to the gods But they also say that they are the new-moon and the full- moon sacrifices Therefore one should not offer sacrifice for material ends 'One who gave to the animals' 'that is milk' for, at first, men and animals live on milk alone Therefore they make a newborn babe first lick clarified butter or put it to the breast, likewise they speak of a newborn calf as one that does not eat grass 'In it everything rests whatsoever breathes and what does not' means that on milk everything rests what- soever breathes and what does not This is said that by making offerings with milk for a year one conquers further death. One should not think so For he who knows this conquers further death the very day he makes the offering, for he offers all his food to the gods 'Why then do they not decline when they are being eaten all the time,' means verly, the person is imperishable, for he produces this food again and agan 'He who knows this imperishableness' means that the Person 1s imperishable, for he produces this food as his work by his con-

I. 5 3 Brhad-aranyaka Upanişad I75 tinuous meditation. Should he not do this, his food would be exhausted. 'He eats food with his mouth.' The prattka is the mouth, he eats it with his mouth.' He goes to the gods; he lives on strength; this is praise. Ś makes out that desire is possible only when we are ignorant of the truth of things. When we realise the truth, there can be no desire- brahma-vidya-visaye ca sarvaikatvat hamanupapatteh. The eater is the subject which is constant, imperishable: the food eaten is the object, it is changing. mubham mouth, pre-eminence, mukhyatvam, pradhanyam S R makes out that the Supreme Person produces food for the needs of creatures paramātmā praty aham annāni punab punab prāņi-kar- mānusārena janayati.

3. 'triny atmane' kuruta' iti, mano vacam pranam, tany atmane 'kuruta': anyatra manā abhūvam nādarśam, axyatra manā abhūvam nāśrausam' iti, manasā hy eva paśyati, manasā śrnoti, kāmah samkalpo vicikitsā, śraddhā 'śradāhā, dhrtir adkrtir krīr dhir bhir ity etat sarvam mana eva. tasmad api prsthata upasprsto manasā vijānāti; yah kaš ca šabdo, vāg eva sā; eșā hi antam āyattā, esā hi na prăno 'pāno vyāna udanah samano'na ity etat sarvarn

prāna-mayah prāna eva etanmayo vā ayam ātmā, vān-mayah, mano -mayah,

3 'Three he made for himself.' Mind, speech, breath, these he made for himself '(They say) my mind was elsewhere, I did not see it, my mind was elsewhere, I did not hear.' It is with the mind, truly, that one sees. It is with the mind that one hears. Desire, determination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, intellection, fear, all this is truly mind Therefore even if one is touched on his back, he discerns it with the mind. Whatever sound there is, it is just speech. Verly, it serves to determine an end (object), but is not itself (determined or revealed). The in-breath, the out-breath, the diffused breath, the up-breath, the middle-breath, all that

and breath breathes is breath only. Verily, the self consists of speech, mind

See Maitri VI. 30. Mere presentation is not enough for perception. Mind must be attentive. We often say that we did not see it or hear it because we were absent-minded It is through the mind that we see and hear. sambalpa. determination, determining the nature of a thing presented to us, whether it is white or blue, etc. pratyuipasthita-visaya-

176 The Principal Upanşads I. 5 9 vikalpanam sukla-nīlādibhedena Ś According to Amara, it 1s a mental act, mānasam karma Präna is the general term for breath, in or out Apana is the downward breath, Vyana is the bond of union of the two It is the breath which sustains life when there is neither expiration nor inspiration. Samana is common to both expiration and mnspiration Udana leads the soul in deep sleep to the central Reality or conducts the soul from the body on death Speech reveals things but is not revealed by others of the same class

4 trayo loka cta cva, vāg evāyam lokah, mano'ntarıksa lokah, prano' sau lokah 4 These same are the three worlds Speech is this world (the earth), Mind is the atmospheric world (the sky), Breath is that world (heaven)

5 trayo veda eta eva, vāg eva rg vedah, mano yajur vedah, pranah sama vedah 5 These same are the three Vedas Speech, verily, is the Rg Veda Mind is the Yagur Veda Breath is the Sama Veda

6 devāh pıtaro manuşyā eta eva, vāg eva devah, manah prtarah, prāno manusyāh 6 These same are the gods, manes and men Speech, verly, is the gods Mind is the manes Breath is the men 7 ptā mātā prajā eta eva, mana eva prtā, vān mātā, prānah prajā 7 These same are father, mother and offspring, Mınd, verily, is the father Speech is the mother Breath is the offspring

8 vyñātam viyjñāsyam aviñātam eta eva, yat kim ca vynātam, vācas tad rūpam, vāgg hi vynātā, vāg enam tad bhūtvāvatt 8 These same are what is known, what is to be known and what is unknown Whatever is known is a form of speech, for speech is the knower For speech by becoming that (which is known) protects him (the knower) 9 yat kım ca vyynasyam, manasas tad rupam, mano hi vijnāsyam, mana enam tad bhūtvāvatı 9 Whatever is to be known is a form of mind for mind is to be known For mind by becoming that protects him The mind protects him by becoming that which is to be known

I 5 I4 Brhad-āranyaka Ypanisad 177 I0 yat kım cāvyñātam, prāņasya tad rūpam, prano hy avr- mnatah, prāna evam tad bhūtvāvati IO. Whatever is unknown is a form of breath for breath is what is unknown For breath by becoming that protects him. II tasyaı vācah prthivī sarīram, jyotī-rupam ayam agnıh tad yāvaty eva vāk, tāvatī prihivī, tāvan ayam agnıh II. Of this speech, the earth is the body Its light-form is this (terrestrial) fire As far as speech extends, so far extends the earth, so far (extends) this fire I2. athaitasya manaso dyauh sarīram, jyotī-rūpam asāv ādıtyah, tad yāvad eva manas, tāvatī dyauh, tāvān asāv ādıtyah tau mıthunam samartām tatah prāno ajāyata sa indrah, sa eso'sapa- inah dvrtīyo var sapatnah nāsya sapatno bhavatr, ya evam veda. I2 Now of this mind, heaven is the body and its light-form is that sun As far as the mind extends, so far extends the heaven, so far (extends) that sun These two (the fire and the sun) entered into union and from that was born breath He is Indra (the supreme lord) He is without a rival Verily, a second person is a rival He who knows this has no rival Indra the supreme lord, paramesvarah Ś 13 athartasya prānasyāpah sarīram, jyotī-rupam asau candrah, tad yāvān eva prānah, tāvatya āpah, tāvān asau candrah, ta ete sarva eva samāh, sarve'nantāh sa yo hartān antavata upāste antavantam sa lokam jayati atha yo hartān anantān upāste, anantam sa lokam jayatı I3 Next, of this breath, water is the body. Its light-form is that moon As far as the breath extends so far extends water and so far (extends) that moon These are all alike, all endless. Verily, he who meditates on them as finite, wins a finite world. But he who meditates on them as infinite wins an mfinite world.

SELF IDENTIFIED WITH THE SIXTEENFOLD PRAJĀ-PATI I4 sa eşa samvatsarah prajā-patıh, sodasa-kalah; tasya rātraya eva pañcadasa-kalāh, dhruvarvāsya sodası kalā sa rātrıbhır evā ca pūryate, apa ca ksīyate, so'māvāsyām rātrım etayā sodasyā kalayā sarvam ıdam prānabhrd anupravisya, tatah prātar jāyate. tasnād etām rātrım prana-bhrtah prānam na vicchindyad api krkatā sasya, etasyā eva devatāyā apacıtyar

178 T he Principal Upanisads I 5 I6 14 That Praja-patt is the year and has sixteen parts His nights, indeed, have fifteen parts, the fixed point his sixteenth part He is increased and diminished by his nights alone Having on the new-moon night entered with that sixteenth part into everything here that has breath, he is born thence in the (following) morning Therefore on that night let no one cut off the breath of any breathing things, not even of a lızard, in honour of that divimty apacityar in honour of, pujartham $ I5 yo var sa samvatsarah prajāpatıh sodaša-kalah, ayam eva sa yo'yam evam-vıt purusah tasya vıttam eva pañcadasa-kalāh, ātmarvāsya sodasī kalā, sa vittenarvā ca pūryate apa caksīyate. tad etan nabhyam yad ayam ātmā, pradhır vittam tasmād yady apı sarvajyānım jīyate, ātmanā ce jīvatı, pradhināgād ity evāhuh 15 Verily, the person here who knows this is himself that Praja-patt with the sixteen parts who is the year His wealth 1s the fifteen parts, the sixteenth part is his self In wealth alone is one increased and dimimshed That which is the self is a hub, wealth a felly Therefore even if one loses everything but he himself lives, people say that he has lost only his felly (which can be restored again) Wealth is compared to the spokes of a wheel It is something external If one loses wealth he loses only his outer trappings He can regain wealth It is the distinction between being and having, to use Gabriel Marcel's words The superscription at Delphi, 'Know thyself' is, according to Plutarch, an injunction addressed by God to all who approach him Moralra 384 D f In Alcibrades I 130 E f Socrates says that he who orders 'Know thyself' bids us 'Know the soul,' and he who knows only what is of the body 'knows the things that are his but not hımself'

THE THREE WORLDS AND THE MEANS OF WINNING THEM 16 atha trayo vāva lokāh, manusya-lokah, pitr-lokah deva-loka ıtı so'yam manusya-lokah putrenaıva jayyah, nānyena karmanā karmanā pıtr-lokah, vidyayā deva-lokah, deva-loko var lokānām śresthah tasmād vidyām praśamsantı 16 Now, there are, verily, three worlds, the world of men, the world of the fathers, and the world of the gods This world

I 5 17 Byhad-aranyaka Upamsad of men is to be obtained through the son alone, not by any other work, the world of the fathers by works (rites), the world of the gods by knowledge The world of gods is, verily, the best of worlds Therefore they praise knowledge vıdyā knowledge, vidyā-sabdasya brahma-vidyā-paraivam R.

FATHER'S BENEDICTION AND TRANSMISSION OF CHARGE 17 athātak samprattıh yadā praisyan manyate, atha putram aha, tvam brahma tvam yajnah, tvam loka itr, sa putrah praty äha, aham brahma, aham yajnah, aham loka itr yad var kım caniktam, tasya sarvasya brahmety ekatā ye var ke ca yayñah, tesām sarvesām yajña ıty ekatā; ye vai ke ca lokāh, tesām sarvesām loka uy ekatā, etavad va idam sarvam, etanma sarvam sann ayam ıto'bhunajad ıtı, tasmat putram anusıstam lokyam ahuh tasmād enam anuasatı, sa yadaıva vıd asmāl lokat prartī. alharbhir eva pranarh saha putram avsatr sa yady anena kim cıd aksıtayā krtam bhavatr, tasmad enam sarvasmāt putro muncati. tasmāt putro nāma sa putrenarvāsmiml loke pratitisthatı, athamam ete darvāh prānā amrtā āvišantı. 17 Now therefore the transmission When a man thinks that he is about to depart, he says to his son, 'you are Brahman, you are the sacnfice and you are the world' The son answers, 'I am Brahman, I am the sacrifice, I am the world' Verily, whatever has been learnt, all that taken as one is knowledge (Brahman) Verily, whatever sacrfices have been made, all those, taken as one are the world All this is indeed, this much. Being thus the all, let hum (the son) preserve me from (the ties of) this world, thus, (the father thinks). Therefore they call a son who is instructed 'world-procuring' and therefore they instruct him When one who knows this departs from this world he enters into his son together with his breaths Whatever wrong has been done by him, his son frees him from it all, therefore he is called a son By his son a father stands firm in this world Then into him enter those divine immortal breaths. See K U. II I5 sampratth transmission. It is so called because the father in this manner transmits his own duties to his son. putre hi svatma-vyāpāra- sampradānam karoty anena prakārena prtā Š putra from pur, 'to fil,' and tra 'to denver,' a deliverer who fills the

I80 The Principal Upanisads I 5 20. holes left by the father yah pitus chidram pūrayıtvā trāyat Ś Others derve it from put 'a hell,' and tra, 'to save' See Manu IX I38 In the R V a son is called rnacyuta, one who removes debts See Tarttirīya Samhita VI 3 1O 5

18 prthivyar carnam agneś ca darvī vāg āvsatı, sā var dauvī vāg, yayā yad yad eva vadatı, tad tad bhavatı. 18 From the earth and from the fire the divine speech enters him Verily, that is the divine speech by which whatever one says comes to be (1s fulfilled) His speech becomes infallıble and ırresistible amogha pratibaddha asya vāg bhavatr S.

I9 dıvaś camnam ādıtyāc ca daivam mana āvrsatı, tad vai darvam mano yenanandy eva bhavatr, atho na socatr 19 From the heaven and the sun the divmne mind enters him Verily, that is the divine mind by which one becomes only joyful and sorrows not He sorrows not because he is not connected with the sources of grief sokādı-mmittasamyogat S

20 adbhyas carnam candramasas ca darvah prāna āviśatı sa var daivah prāno, yah samcarams casamcarams ca na vyathate, atho na rısyatı sa evam-vıt sarvesām bhūtānam ātmā bhavatr yatharsā devatā, evam sah yathartām devatām sarvān bhūtāny avantı, evam harvam-vidam sarvam bhutany avantı yad u kım cemāh prajāh socantı, amarvāsām tad bhavatı, punyam evāmum gacchatı na ha var devān pāpam gacchati 20 From water and the moon the divine breath enters him. Verily, that is the divine breath, whether moving or not moving, is not perturbed nor injured He who knows this becomes the self of all beings As is this divinity (Hiranya-garbha), so is he. As all beings regard that divinity, so do all beings regard him who knows this Whatever sufferings creatures may undergo, these remain with them But only merit goes to him No evil ever goes to the gods Individuals suffer because one causes suffering to another, but in the Universal Spirit where all individuals are one, the sufferings of the individuals do not affect the whole

I. 5 2I Brhad-āranyaka Upanisad I8I

THE UNFAILING BREATH 2I. athāto vrata-mīmāmsā. prajā-patır ha karmānr sasrje, tām srstān anyo'nyenāspardhanta. vadısyāmy evāham it vāg dadhre, draksyamy aham itr caksuh; śrosyamy aham iti śrotram; evam anyām karmāņi yathā karma, tām mrtyuh śramo bhūtvā upayeme, tāny āpnot; tāny āptvā mrtyur avārundha; tasmāt Šrāmyaty eva vāk, śrāmyatı caksuh, śrāmyatı śrotram. athemam eva napnot yo'yam madhyamah pranah. tān jnatum dadhrire. ayam var nah śrestho yah samcaramś cāsamcaramś ca na vyathate, atho na rısyatı, hantāsyarva sarve rūpam asāmetr: ta etasyaiva sarve rūpam abhavan, tasmād eta etarnākhyāyante prānā itt. tena ha vāva tat kulam acaksate, yasmın kule bhavatr ya evam veda ya u haivam vıdā spardhate, anuśuşyati, anuśuşya haivāntato mrryate, ıtı adhyātmam 21 Now next a consideration of the observances Prajā-pati produced the active senses. They, when they were produced, quarrelled with one another. Speech resolved 'I will go on speaking ' The eye 'I will go on seeing.' The ear 'I will go on hearing' And thus the other organs, each according to its function Death, having become wearmness, laid hold of them. It took possession of them; having taken possession of them, death held them back from ther work Therefore speech becomes weary (gets tired), the eye becomes weary, the ear becomes weary But death did not take possession of him who was the middle breath They (the senses) sought to know hım and said, 'This is, verily, the greatest among us, since (1t) whether moving or not moving, is not perturbed, is not injured, let us all assume his form'. of him indeed they became a form. Therefore they are called after him 'breath.' In whatever family there is a man who knows this they call that family after ham And whoever strives with one who knows this shrivels away and after shrivelling dies in the end. This, 'with reference to the self. vrata· observance, meditative worship, upāsana Ś. karmām active senses, instruments of activity. dadhre resolved, dhrtavan R

I82 The Principal Upanisads I 5 23

THE UNFAILING AIR

22 athadhıdarvatam jvalısyāmy evaham ity agnır dadhre, tapsyāmy aham ıty ādıtyah, bhāsyāmy aham itr candramāh, evam anyā devatā yathā-devatam, sa yatharsām prānānām madhyamah prānah, evam etāsām devatānām vāyuh nimlocantı hy anyā devatāh, na vāyuh sarsānastamutā devatā yad vāyuh 22 Now with reference to the gods Fire resolved 'I will go on burning ' The sun 'I will go on warming' The moon 'I will go on shining' So said the other gods each according to his divine function As breath holds the central position among the vital breaths, so does air among these divinties, for other divinities have their decline but not air Air is the divinity that never sets (never goes to rest)

23 atharsa śloko bhavatı yataś codetr süryah astam yatra ca gacchatı ıtr prānād vā esa udeti, prāne'stam etr, tam devās cakrıre dharmam sa evādya sa u śvah itt yad va ete'murhy adhriyanta tad evapy adya kurvants tasmād ekam eva vratam caret, prānyāc carva, apānyāc ca, nen ma pāpmā mrtyur āpnuvad itı, yady u caret samāprpayiset teno etasyar devatāyar sāyujyam salokatām jayatı 23 On this there is this verse 'From whom the sun rises and in whom it sets, in truth from breath it rises and in breath it sets Him the divinities made the law, he only is today and he tomorrow also (Whatever the divinities observed then they observe till today.)' Verily, what those (functions) undertook of old, even that they accomplish today Therefore let a man perform one observance only He should breathe in and breathe out wishing, 'Let not the evil of death get me' And when he performs it, let him try to complete it Thereby he wins com- plete umion with that divinity and residence in the same world with him.

I63 Brhad-āranyaka Upanısad I83

Suxth Brahmana

THREE-FOLD CHARACTER OF THE WORLD

I trayam vā ıdam, nāma rūpam karma, tesām nāmnām vāg ity etad esām uktham, ato h sarvān nāmāny uttrşthantı, etad esām sāma, etadd hı sarvaır nāmabhıh samam, etad esām brahma, ctadd hi sarvān nāmān bibharti. I Verily, this (world) is a triad of name, shape and work Of these as regards names, speech is the source, for from it all names arse It is their common feature for it is common to all names It is their Brahman, for it sustains all names Ś distinguishes the world of name, shape, work as non-self from Brahman the self nātmā yat sāksād aparoksād brahma. vak speech, sound ın general, sabda-sāmānyam S. sama common samatvāt sāma sāmanyam Ś 2 atha rūpānām caksur ity etad eşām uktham, ato hi sarvāni rüpāny uttısthantı, etad esām sama, etadd hi sarvar ruparh samam, etad esām brahma, etadd hi sarvān rūpānı bibhartı 2 Now, of shapes eye is the source, for from it all shapes anse It is their common feature for it is common to all shapes It is their Brahman, for it sustains all shapes. 3 atha karmanām ātmety etad esām uktham, ato hi sarvāni karmāny uttısthantı, etad esam sama, etadd hi sarvarh karmabhiķ samam, etad esam brahma, etadd hi sarvānı karmān bibhart tad etad trayam sad ekam ayam ātmā, ātmā ekah sann etat trayam. tad etad amrtam satyena channam, prano va amrtam, nama-rupe satyam, tābhyām ayam prānaś channah 3. Now of works, the body is the source for from it all works arse It is their common feature for it is common to all works It is their Brahman, for it sustamns all works. These three together are one, this self; the self, though one, is this trad This is the immortal veiled by the real Breath, verily, is the immortal, name and shape are the real By them this breath is veiled

184 The Principal Upanişads II. I 2

CHAPTER II First Brāhmana

PROGRESSIVE DEFINITION OF BRAHMAN

I. drpta-bālākır hānūcāno gārgya āsa, sa hovāca ajātasatrum kāsyam, brahma te bravānīti, sa hovāca ajātasatruh, sahasram etasyām vāci dadmah janakah, janaka iti vai jana dhavantītt. I. There lived formerly Drpta-balaki of the Gargya clan, who was an expositor He said to Ajatasatru of Kasi, 'I will tell you about Brahman' Ajatasatru said, 'I give you a thousand

Janaka, (cows) for this proposal' People, indeed, rush, sayıng Janaka,

See K U. IV In this dialogue Drpta-balaki, though a Brahmana, represents the imperfect knowledge of Brahman, while Ajatasatru, though a Ksatnya, represents advanced knowledge of Brahman While Drpta-balakı worships Brahman as the sun, the moon, etc, as lumited, Ajatasatru knows Brahman as the self. drptah. proud, garuitah Ś Kasi Kasi is one of the seven sacred places reputed to confer final emancipation ayodhyā mathurā māyā kāšī kāřcī avantıkā purī dvāravalī carva saptartā moksa-dayıkāh. anucanah expositor, anuvacana-samarthah, vakta S Being ex- ceedingly vain, Gargya accosted Ajātasatru with boastful speech In accepting his kind proposal Ajatasatru offers a reward of a thousand cows Janaka was a well-known learned king Ajatasatru feels that he has also some of his qualities. 2. sa hovāca gārgyah, ya cvāsāu ādıtyc puruşah, ctam cvāham brahmopāsa tı sa hovāca ajātasatruh, mā martasmin samva- dışthāh atışthāļ sarveşām bhūtānām mūrdhā rajeti vā aham clam upāsa sti, sa ya etam upāste, atrșthāh sarvesām bhūtānām mūrdhā raja bhavalt. 2 Gargya said. 'The person who is yonder in the sun, on him, indeed, do I meditate as Brahman' Ajātasatru said, 'Please do not talk to me about him. I meditate on him as all-surpassing, as the head and king of all beings He who meditates on him as such becomes all-surpassing, the head and king of all beings'

II I 5 Brhad-āranyaka Upanişad I85 atısțkāh all-surpassing, atītya sarvāni bhūtānī tisthati. Ś. raja king, resplendent; diptr-gunopetatvat S The results of meditation correspond to the forms meditated upon according to the view, tam yatha yathopasate tad eva bhavatr. Satapatha Brahmana X. V. 2. 20. 3. sa hovāca gārgyah; ya evāsau candre puruşah, etam evāham brahmopāsa itr. sa hovāca ajātasatruh, mā maitasmin samva- dısthāh, brhan pāndara-vāsāņ somo rājeti vā aham etam upāsa iti. sa ya etam evam upaste, ahar ahar ha sutah prasuto bhavati, nāsyānnam ksīyate. 3. Gargya said. 'The person who is yonder in the moon, on him, indeed, do I meditate as Brahman.' Ajātasatru said: 'Please do not talk to me about him. I meditate on him as the great white-robed king Soma. He who meditates on him as such, for him soma is poured out (in the principal) and poured forth (in the subsidiary sacrifices) every day. His food does not get short.'

Soma is the name for the moon and the juice from the creeper which is used in the sacrifices. yana-sadhana-bhūta-somaraja-sabdita- latā-višesa R pandara-vasah white-robed The white rays of the moon flood the earth R quotes Vyasarya, pāndarair amsubhir jagac-chādakatvat pāndara-vāsastvam

4 sa hovāca gārgyah; ya evāsau vidyuti puruşah, etam evāham brahmopāsa itı. sa hovāca ajātasatruķ, mā maitasmin samva- dısthāh, tejasvīt vā aham etam upāsa itı. sa ya etam evam upāste, tejasvī ha bhavatı, tejasvinī hāsya prajā bhavatr. 4 Gargya sad. 'The person who is yonder in lightning, on him, indeed, do I meditate as Brahman.' Ajatasatru said: 'Please do not talk to me about him I meditate on him, verily, as the radiant He who meditates on him as such becomes radiant, and his offspring, too, become radiant.' 5. sa hovāca gārgyah, ya evāyam ākāse purusah, etam evāham brahmopāsa stı. sa hovāca ajātasatruh, mā maitasmin samva- dısthāh, pūrnam apravartītı vā aham etam upāsa iti, sa ya etam evam upāste, pūryate prajayā pasubhih nāsyāsmāl lokāt prajo- dvartate. 5 Gargya said. 'The person who is here in the ether, on him indeed, do I meditate as Brahman.' Ajātasatru said: 'Please do not speak to me about him. I meditate on him, verily, as the

I86 The Principal Upamisads II I 9 full and the unmoving He who meditates on him as such is filled with offspring and cattle, and his offspring does not depart from this world' The continuity of his line is preserved in this world 6 sa hovāca gārgyah, ya evāyam vāyau purusah, etam evāham brahmopāsa itı sa hovāca ajātasatruh, mā martasmin samva- dısthāh, ındro varkunthoparāntā senetr vā aham etam upāsa itt, sa ya etam evam upāste, nısņur hāparānsnur bhavaty anyata- stya-āyī. 6 Gärgya said 'The person who is here in air, on hım, indeed, do I meditate as Brahman' Ajatasatru said 'Please do not talk to me about him, I meditate on him, verily, as the lord, as the irresistible and as the unvanquished army He who meditates on him as such becomes, mndeed, victorious, uncon- querable, and a conqueror of enemies ' 7. sa hovāca gārgyah, ya evāyam agnau purusah, etam evāham brahmopāsa itı sa hovāca ajātasatruh, mā martasmin samva- dısthāh, vsāsahır ii vā aham etam upāsa itr, sa ya etam evam upāste visāsahır ha bhavatı, vısāsahır hāsya prajā bhavatı 7 Gargya said 'The person who is here in fire, on hım, indeed, do I meditate as Brahman ' Ajātasatru said 'Please do not talk to me about him I meditate on him, verily, as the forbearing He who meditates on him as such becomes, indeed, forbearing and his offspring, too, becomes forbearing' visāsahh forbearıng, marsayutā paresām Ś 8 sa hovāca gārgyah, ya evāyam apsu purusah, etam evāham brahmopāsa itı sa hovāca ajātasatruh, mā martasmin samva- dısthah, pratirupa iti va aham etam upāsa itr, sa ya etam evam upāste, pratırūpam hawvarnam upagacchatı, nāpratrrūpam, atho pratrupo'smāj jāyate 8 Gargya said 'The person, who is here in water, on hım, indeed, do I meditate as Brahman' Ajātasatru said 'Please do not talk to me about him I meditate on him, verily, as the likeness He who meditates on him as such, to him comes what is like (him), not what is unlike (hm), also from him is born what is like (hım) ' pratırupah lıkeness, reflection, pratıbımbah 9. sa hovāca gārgyah, ya evāyam adarse purusah, etam evāham brahmopāsa ii sa hovāca ajātasatruh, mā martasmin samva-

II. I I2 Brhad-āranyaka Upanisad I87 dısthāh rocrsnur itr va aham etam upasa itt. sa ya etam evam upāste rocisnur ha bhavatr, rocisnur hāsya praja bhavatt, atho yarh sammgacchatı, sarvams tān atrrocate 9 Gärgya said. The person who is here in a mirror, on him, indeed, do I meditate as Brahman.' Ajatasatru said 'Please do not talk to me about him. I meditate on him, verily, as the shining one He who meditates on him as such becomes shining indeed His offspring, too, becomes shining. He also outshines all those with whom he comes in contact.' rocisnuh shining, diph-svabhavah Ś I0. sa hovāca gārgyaķ, ya evāyam yantam paścāt šabdo'nūdetr; etam evāham brahmopāsa itr. sa hovāca ajātasatruh; mā maitasmın samvadısthāh, asur itı vā aham etam upāsa iti, sa ya etam evam upāste, sarvam harvāsmıml loka āyur ett, narnam purā kālat prāno jahātı. I0 Gargya said. 'The sound here which follows one as he walks, on that, mndeed, do I meditate as Brahman' Ajatasatru said 'Please do not talk to me about that I meditate on hım, verily, as life. He who meditates on him as such attams a full term of life in this world Breath does not depart from him before (the completion of) his time.' II sa hovāca gārgyah, ya evāyam dıksu purusah, etam evāham brahmopāsa ıtı sa hovāca ajātasatruh, mā martasmin samva- dışthāh, durtīyo'napaga ıti vā aham etam upāsa itı, sa ya etam evam upāste, duitīyavān ha bhavatı, nāsmād ganas chidyate II Gärgya said. 'The person who is here in the quarters (of heaven) on him, indeed, do I meditate as Brahman ' Ajatasatru said 'Please do not talk to me about him I meditate on him, verily, as the second who never leaves us He who meditates on him as such becomes possessed of a second His company is not cut off from him.' His friends do not desert him He is never lonely I ?. sa hovāca gārgyah, ya evāyam chāyāmayah purusah, etam cvāham brahmopāsa itı. sa hovāca ajātasatruh, mā martasmin samvadısthāh, mrtyur iti vā aham etam upāsa it, sa ya etam evam upāste, sarvam hawasmiml loka āyur etr, narvam purā kālan mriyur agacchatt I2 Gargya said. 'The person here who consists of shadow, on him, indeed, do I meditate as Brahman' Ajatasatru said: G

I88 The Principal Upanışads II I. 16 'Please do not talk to me about him. I meditate on hım, verily, as death He who meditates on him as such attains a full term of life in this world Death does not come to him before (the completion of) his time' I3 sa hovāca gārgyah, ya evāyam ātmam puruşah, etam evāham brahmopāsa it sa hovāca ajātasatruh, mā martasmin samvadışthāh, ātmanvītı vā aham etam upāsa itr, sa ya etam evam upāste, ātmanvī ha bhavatı atmanvınī hāsya prajā bhavatı sa ha tüsnīm āsa gārgyah 13 Gargya said 'The person here who is in the self, on hım, indeed, do I meditate as Brahman' Ajātasatru said 'Please do not talk to me about hım I meditate on hım, verily, as self-possessed He who meditates on him as such he becomes self-possessed His offspring becomes self-possessed' Gargya became silent Self-possession is the quality of those who are cultivated atma- vattvam vaśyātmakatvam Ā I4 sa hovāca ajātašatruh, elāvan nv ıtī, etāvad-dhītı, nartāvatā vidıtam bhavatītı, sa hovāca gārgyah upa tvāyānītı 14 Ajātasatru saıd 'Is that all?' 'That is all' (saıd Gārgya). (Ajatasatru said) 'With that much only it is not known Gargya said, 'Let me come to you as a pupil' I5 sa hovāca ajātasatruh, pratılomam car tad yad brāhmanah kşatrıyam upeyāt, brahma me vakşyatītı, vy eva tvājñapayışyā- mītī; tam pānāv ādayottasthau tau ha puruşam suptam ājagma- tuh, tam etaır nāmabhır āmantrayām cakre, brhan pāndara-vāsah soma rājann its sa nottasthau, tam pāninā peşam bodhayām cakāra, sa hottasthau 15 Ajātasatru said 'Verily, it is contrary to usual practice that a Brahmana should approach a Ksatriya, thinking that he will teach me Brahman However, I shall make you know hım clearly' Taking him by the hand he rose The two together came to a person who was asleep They addressed him with these names Great, White-robed, Radiant, Soma The man did not get up He woke him by rubbing him with his hand He then got up pratilomam contrary to usual practice, urparitam Ś 16 sa hovāca agātasatruh, yatraışa etat supto'bhūt, ya eşa vynānamayah puruşah, kvarşa tadābhūt, kuta etad āgād it tad u ha na mene gargyah.

II. I I9 Brhad-āranyaka Upanisad I89 16. Ajatasatru said 'When this person who consists of in- tellgence fell asleep thus, where was it and whence did it come back ' And this also Gargya did not know. The fact that a man recovers his consciousness after deep sleep means that it was present even in sleep, though we are not conscious of it. In deep sleep the self perceives nothing whatever and is of the nature of inactive consciousness. 17 sa hovāca ajātaśatruh, yątrasa etat supto'bhūt esa vyñāna- mayah purusah, tad esām prānānām vynānena vynānam ādāya ya eso'ntar-hydaya ākāsah tasmin chete, tām yadā grhnāti atha hartat purusah svapıtı nāma tad grhīta eva prāno bhavati, grhītā vak, grhītam cakşuh, grhītam śrotram, grhītam manah I7 Ajātasatru said 'When this being fell asleep thus, then the person who consists of intelligence, having by his intelli- gence taken to himself the intelligence of these breaths (sense organs) rests mn the space within the heart When the person takes in these (senses), he is said to be asleep. When the breath is restrained, speech is restrained, the eye is restrained, the ear is restramed, the mind is restramed akasa space Ś identifies it with the Supreme Self akasa-sabdena para eva sva ātmocyate prana breath S means by it nose, prana itt ghrānendriyam. When the organs are restrained, the self rests in its own self: tasmād upasamhrtesu vāgādışu krvyā-kāraka-phalātmatābhāvat svāt- mastha evātmā bhavatīty avagamyate Š kāraņāvastha svaśarīraka paramātmany apīta iti svapitı šabdartho'bhipretah R 18, sa yatraitaya svapnāyācarati, te hāsya lokāh: tad uta wa mahārājo bhavatı, uta wa mahā-brahmanah, uta iva uccāvacam mıgacchati: sa yadā mahārājo, jānapadān grhītva sve janapade yathā-kāmam parivarteta, evam evarsa etat prānān grhītvā sve Sarīre yathā-kāmam parivartate 18 'When he moves about in dream these are his worlds. Then he becomes as it were a great king, a great Brahmana as it were. He enters, as it were, states, high and low. Even as a great king, taking his people, moves about in his country as he pleases, so also here, this one, taking his breaths (senses), moves about in his own body as he pleases. I9. atha yadā susupto bhavati, yadā na kasya cana veda, Intā nāma nādyo dvā-saptatıh sahasrānı hrdayāt purītatam abhıpratısthante, tābhh pratyavasrpya purītatr šete, sa yathā

I90 The Principal Upamsads II 2 I kumāro vā mahārājo vā mahā-brāhmano vātıghnīm ānandasya gatvā sayīta, cvam evarșa etac chete. 19 'Again, when one falls sound asleep, when he knows nothing whatsoever, having come through the seventy-two thousand channels called huta which extend from the heart to the pericardium, he rests in the pericardium Verily, as a youth or a great king or a great Brahmana might rest when he has reached the summit of blss, so does he then rest.' Round the heart are the veins 72,000 in number These are of five colours uniting with the rays of the sun similarly coloured The sun and the heart are said to be connected with each other In deep sleep the soul glides into the veins and through them it becomes one with the heart At death the soul is said to pass out by the veins and the rays of the sun which the wise find open to them while they are closed to the ignorant See also IV 2 3, IV 3 20 CU VIII 6 1, MU I 2 II There is another suggestion that only one vein leads to the sun out of IOI, the vemn in question leading to the head This refers to the suture, the brahma-randhra (A U I 3 12) through which in the process of creation Brahman is said to enter the body as spirit The two versions of 72,000 and IoI are mixed up in later accounts maha-brahmanah great Brahmana, anavarata-brahmananda-paro- brahma-urt R 20 sa yathornanabhs tantunoccaret, yathāgneh ksudrā visphu- lıngā vyuccarantı, evam evāsmād ātmanah sarve prānāh, sarve lokāl, sarve devāh sarvām bhūtān vyuccarant tasyopamsat, satyasya satyam ıti prānā var satyam, teşām esa satyam 20 'As a spider moves along the thread, as small sparks come forth from the fire, even so from this Self come forth all breaths, all worlds, all divinities, all beings Its secret meanng

is It (Self) ' is the truth of truth Vital breaths are the truth and their truth

See Maitri Up VI 32 satyasya satyam the truth of truth The world is not to be repudiated as false It is true, but it is true only derivatively It is sustained by the Ultimate Truth

Second Brahmana BREATH EMBODIED IN A PERSON I yo ha var sıśum sa-ādhānam sa-praty-ādhānam sasthunam sa-dāmam veda, sapta ha dvisato bhrātrvyān avarunaddhi ayam

II 2 3 Brhad-āranyaka Upanisad I9I vāva sısur yo'yam madhyamah prānah, tasyardam evādhānam, ıdam pratyādhānam, prānah sthūnā, annam dāma. I Verily, he who knows the new-born babe with his abode, his covering, his post and his rope keeps off his seven hostile kinsmen Venly, this babe is breath in the middle. His abode is this (body). His covering is this (head). His post is breath, His rope is food The babe is the subtle body (hingatman) which has entered the body in five ways. madhyamah in the middle, sarīra-madhy-avartī ayam, panca-urttır yah prānah R Seven hostile kinsmen are said to be the seven organs, the eyes, ears, nostrils and mouth They are said to be hostile, because they hinder the perception of the mnner self. See Katha. IV. I. By these man becomes attached to the world dāma rope, pāsa Even as a calf is bound by the rope, the subtle body is supported by food, yatha vatsah pāśena baddho'vatısthate, evam annena pāsena baddho In prano'vatisthate. Food binds the subtle to the gross body, sthūla-sarīra 2 tam etah saptāksitaya upatışthante. tad ya ımā akşan lohınyo rājayah, tābhır enam rudro'nvāyattah; atha yā aksann āpas tabhih parjanyah, yā kanīnakā, taya adriyah; yat krşnam, tena agnıh, yat suklam, tena indrah, adharayaınam varianyā prthivy anvayattā, dyaur uttarayā; nāsyānnam ksīyate ya evam veda 2. The seven imperishable ones stand near him (to serve). Thus, there are these red streaks in the eye and by them Rudra is united with him. Then there is the water in the eye, by it Parjanya (is united with him). There is the pupil of the eye, by it Aditya (the sun is unted with him) By the black (of the eye), fire (is umted with him), by the white (of the eye), Indra (is united with him), by the lower eyelash earth is united with hm, by the upper eyelash the heaven (is united with him) He who knows this, his food does not diminish The seven impershable ones are so called because they produce imperishableness by supplying food for the subtle body. 3 tad esa śloko bhavatı arvāg-bilas camasa urdhva-budhnah, tasmin yaso mhıtam viśva-rūpam: tasyāsata rşayah sapta-tīre, vāg astamī brahmaņā samvidāna iti.

I92 The Principal Upansads II 3 I 'arvag-bilas camasa urdhva-budhnah' itīdam tac chirah, esa hy arvāgbilaś camasa urdhva-budhnah tasmin yaso nihitam viśva- rūpam' itı, prānā var yaso nihrtam visva-rīpam, prānān etad āha 'tasyāsata rsayah sapta-tīre' iti, prānā vā rsayah prānān etad āha 'vāg astamī brahmanā samvrdānā' ıtı, vāg astamī brahmanā samvitte 3 On this there is the following verse 'There is a bowl with its mouth below and bottom up In it is placed the glory of manifold forms On its rim sit seven seers, and speech as the eighth communcates with Brahman' What is called 'the bowl with its mouth below and bottom up' is the head, for it 1s the bowl with its mouth below and bottom up 'In it is placed the glory of manifold forms', breaths, verily, are where the glory of manifold forms is placed thus he says breaths 'On its rim sit seven seers,' verily, the breaths are the seers, thus he says breaths 'Speech as the eighth communicates with Brahman,' for speech as an eighth communicates with Brahman visva-rūpam manifold forms, nana-rupam. Ś 4 ımāv eva gotama-bharadvājau, ayam eva gotamah, ayam bharadvājah, ımāv eva visvāmitra-amadagnī, ayam eva visvāmi- trah, ayam jamadagnıh, rmāv eva vasıstha-kasyapau, ayam eva vasışthah, ayam kasyapalı, vāg evātrıh, vācā hy annam adyate, attir ha va namartad yad atrır itı, sarvasyāttā bhavati, sarvam asyānnam bhavats, ya evam veda 4 These two (ears) here are Gotama and Bharadvaja This Is Gotama, and this is Bharadvaja These two (eyes) here are Vıśvamıtra and Jamadagnı This is Viśvāmitra, this is Jama- dagnı These two (nostrils) here are Vasistha and Kasyapa This is Vasistha, this is Kasyapa The tongue is Atri, for by the tongue food is eaten Verily, eating is the same as the name Atri He who knows this becomes the eater of everything everything becomes his food.

Third Brähmana

THE TWO FORMS OF REALITY I dve vāva brahmano rūpe, mūrtam carvāmūrtam ca, martyam cāmrtam ca, sthitam ca, yac ca, sac ca; tyac ca. I Verily, there are two forms of Brahman, the formed and

II 3 6. Brhad-āranyaka Upanisad I93 the formless, the mortal and the immortal, the unmoving and the moving, the actual (existent) and the true (being). See Maitri VI 3 2. tad etan mūrtam yad anyad vāyoś cāntarıkșāc ca, etan martyam, etat sthıtam, etat sat, tasyartasya mūrtasya, etasya martyasya etasya sthitasya, etasya sata esa raso ya esa tapatı, sato hy esa rasah 2. This is the formed Brahman, whatever is different from the air and the atmosphere This is mortal This is unmoving, this is actual The essence of this formed, this mortal, this unmoving, this actual is the yonder sun which gives forth warmth, for that is the essence of the actual 3. athāmūrtam vāyus cāntarıksam ca, etad amrtam etad yat, etat tyat, tasyartasyāmūrtasya, etasyāmrtasya, etasya yatak etasya tasyarsa raso ya esa etasmın mandale purusah, tasya hy esa rasah, ıty adhıdarvatam 3 Now the formless is the air and the atmosphere This is immortal, this is the moving and this is the true. The essence of this unformed, this immortal, this moving, this true is this person who is in the region of the sun for he is the essence (of true) This, with reference to the divinities. 4 athādhyātmam ıdam eva mūrtam yad anyat prānāc ca yas cāyam antarātmann ākāsah, etan martyam, etat sthitam, etat sat, tasyaıtasya mūrtasya, etasya martyasya, etasya sthitasya, ctasya sata esa raso yac caksuh, sato hy esa rasah. 4 Now with reference to the self; just this is the formed, what is different from the breath and from the space which is within the self This is mortal, this is unmoving, this is actual (existent) The essence of this formed, this mortal, this un- moving, this actual is the eye, for it is the essence of the actual. 5 athāmūrtam prānas ca yas cāyam antar-ātmann ākāsah; etad amrtam, etad yat, etat tyam, tasyartasyāmūrtasya, etasyā- mrtasya, etasya yatah, etasya tyasyaısa raso yo'yam daksıne'kşan purusah, tyasya hy esa rasah 5 Now the formless is the breath and the space which is within the self This is immortal, this is moving, this is the true The essence of ths unformed, immortal, moving, true is this person who is in the right eye, for he is the essence of the true 6. tasya haitasya purusasya rūpam yathā māhārajanam vāsah,

I94 The Princrpal Upamsads II 3 6 yathā pāndv-āvıkam, yathendragopah, yathāgnyarcıh, yathā pundarīkam, yathā sakrd-vidyuttam, sakrd-udyutteva ha va asya śrīr bhavatı, ya evam veda athāta ādesah na itr na itr, na hy etasmād ıtı, na ıty anyat param astı, atha nāma-dheyam satyasya satyam itı prānā var satyam, tesām esa satyam 6 The form of this person is like a saffron-coloured robe, lke white wool, like the Indragopa insect, like a flame of fire, like a white lotus, like a sudden flash of lightning He who knows it thus attains splendour like a sudden flash of lightning Now therefore there is the teaching, not this, not this for there is nothing higher than this, that he is not this Now the designa- tion for him is the truth of truth Verily, the vital breath is truth, and He is the truth of that

See also III 9 26, IV 2 4, IV 4 22, IV 5 I5 hke a sudden flash of lightning enlghtenment is said to be instantaneous Truth flashes suddenly like lightning not this, not this Matrceta speaks of the Buddha thus 'Only you yourself can know yourself who are beyond measure, beyond number, beyond thought, beyond comparison' aprameyam asamkhyeyam acıntyam anıdarśanam svayam evātmanātmānam tvam eva jnātum arhası J51 D R Shackleton Bailey's ed (1951), pp 148, 180 In the Republic, there is the impersonal form of the good and m the Trmaeus there is the self-moving spirit fit to receive the name of God This section of the Upamsad suggests that the two cannot be left unreconciled but are to be treated as two forms of one Reality The Fourth Gospel insists that God 'works' in the world, but he works through the Logos who is himself God though not the God- head Plotinus though he believes in heaven as the rich intelligible or spintual world in which our individuality is preserved, affirms that on certain rare occasions the human soul may transcend even the realm of spirit, and enter into communion with the one, 'beyond existence,' of whom nothing positive can be affirmed While there is a realm which consists in the duality of subject and object, which is perceived by the intelligence to be coextensive and reciprocally necessary, there is an absolute unity from which all dualities proceed, which is itself above duality The pseudo-Dionysius called God 'The absolute No-thing which is above all existence' and declares that 'no monad or triad can express the all-transcending hiddenness of the all-transcending superessentially superexisting superdety' Scotus Erigena says 'God because of his excellence may rightly be called Nothing' Hooker says wisely 'Dangerous it were for the feeble bram of man to wade far into the doings of the Most

II 4 3 Brhad-āranyaka Upanisad I95 High, whom although to know be life and joy to make mention of his name, yet our soundest knowledge is to know that we know hım not as indeed he 1s our safest eloquence concerning him is our silence' Many systems of thought distinguish between the absolutely transcendent Godhead 'who dwelleth in the light which no man can approach unto' and the Creator God. In this famous passage, the Upanisad speaks to us of the Absolute transcendent non-empirical Godhead. This is Ś's view. Ramanuja, however, thinks that since there can be no object without qualities, this passage negates only some attributes and not all of them For Ramanuja, knowledge is possible only of a determined or qualified object He argues that the passage does not mean that Brahman has noqualties at all, but only that there are no evil qualities in Brahman

Fourth Brāhmana

THE CONVERSATION OF YAJNAVALKYA AND MAITREYI ON THE ABSOLUTE SELF I martreyi, ıtr hovāca yājñavalkyah, ud yāsyan vā are 'ham asmāt sthānād asmı; hanta, te 'nayā kātyāyanyāntam karavanīti. I 'Maıtreyı,' saıd Yajñavalkya, 'verily, I am about to go forth from this state (of householder) Look, let me make a final settlement between you and that Kātyayanī'

sthanad from the state 1 e the stage in his life Yajnavalkya wishes See IV 5

to renounce the stage of the householder, grhastha and enter that of the anchorte, vānaprastha 2. sa hovāca martreyī, yan nu ma ıyam, bhagoh, sarvā prthivī vittena pūrnā syāt, katham tenāmrtā syām iti na, itr hovāca yājnavalkyah yatharvopakaranavatām jīvitam, tatharva te jīvrtam syād amrtatvasya tu nāšāsti vitteneti. 2. Then sad Maitreyi 'If, indeed, Venerable Sir, this whole earth filled with wealth were mine, would I be immortal through that>' 'No,' said Yajnavalkya. 'Like the life of the rich even so would your life be Of immortality, however, there is no hope through wealth ' 3 sa hovāca maitreyī, yenāham nāmrta syām, kim aham tena kuryām, yad eva bhagavan veda tad eva me brūhītı. 3 Then Maitreyi said 'What should I do with that by which G*

I96 The Principal Upanisads II 4 5 I do not become immortal? Tell me that, indeed, Venerable Sır, of what you know (of the way to immortality) Venerable Sr Bharata says that gods, sages, monks and saints are to be called bhagavan devaś ca munayas carva lıngınah sādhavās ca yc bhagavann ıtı te vacyah sarvaih strı-pum-napumsakarh the way to immortality kevalam amytalva-sadhanam S 4 sa hovāca yājnavalkyah, prıyā bata are nah satī prıyam bhāsase, el, āssva, vyākhyāsyāmi te, vyācaksānasya tu me nıdıdhyāsasva itr 4 Then Yajnavalkya said 'Ah, dear, you have been dear (even before), and you (now) speak dear words Come, sit down, I will explain to you Even as I am explaining reflect (on what I say)' priya dear You are dear because you wish to learn of that truth which is nearest my heart bata bately anukampyaha It shows tenderness reflect vakyany arthato niscayena dhyatum iccheti Ś Those who recite the Vedas without understanding their meaning are compared by Sayana to lifeless pillars which bear the weight of the roof sthanur ayam bhara-harah kılabhud, adhītya vedamnaijanat yo'rtham Cp what Krsna says to Arjuna in the Uttara-gita ya ha kharas candana-bhāra-vahī bharasya velta na tu saurabhasya tatha hi vrprah śruti-sastra-pūrnah, jnanena hīnah pasubhıh samanah Just as a donkey bearing the weight of sandal-wood knows its weight but not its fragrance, so also is a Brahmana who knows the texts of the Vedas and scriptures but not their significance There is another version of this verse. yathā kharas candana-bhāra-vāhī bhārasya vetta na tu candanasya, tathawva sāstrān bahūny adhītya, saram na janan kharavad vahet sah It is said that some people are clever only at expounding, while others have the ability to practise what they learn The hand carries the food to the mouth but only the tongue knows the flavours vyākhyātum eva kecrt kusatāh, sāstram prayoktum alam anye upanāmayatı karo'nnam rasāms tu jıhvarva jānātı 5 sa hovāca na vā are patyuh kāmaya patıh prryo bhavati, ātmanas tu kāmāya patıh priyo bhavatı, na vā are jāyāyar kāmāya jāyā prıyā bhavatı, ātmanas tu kāmāya jāyā prıyā bhavatı, na vā are putrānām kāmāya putrāh prīyā bhavantı, almanas tu kāmāya putrāh prıyā bhavantı, na vā are vitlasya kāmāya vittam priyam bhavatı, ātmanas tu kāmāya vıttam priyam bhavat, na vā are brahmanah kāmāya brahma prıyam bhavatı, atmanas tu

II 4 5 Brhad-aranyaka Upanisad I97 kāmāya brahma prıyam bhavatı, na vā are ksatrasya kāmāya ksatram prıyam bhavatı ātmanas tu kāmāya ksatram priyam bhavatı, na vā are lokānām kamaya lokāh priyā bhavanti, ātmanastu kāmāya lokāh prvyā bhavantr; na vā are devānam kāmāya devāh prıyā bhavantı, ātmanas tu kāmāya devāh priyā bhavanti, na vā are bhūtānām kāmāya bhūtāni priyāni bhavanti, ātmanas tu kāmāya bhūtāni priyāni bhavanti; na vā are sarvasya kāmāya sarvam prıyam bhavatı, ātmanas tu kāmaya sarvam prıyam bhavatı; ātmā va are drastavyah śrotavyo mantavyo mdıdhyāsıtavyah. martreyi atmano va are darsanena śravanena matya vynanenedam sarvam viditam. 5 Then he said. 'Verily, not for the sake of the husband is the husband dear but a husband is dear for the sake of the. Self Verily, not for the sake of the wife is the wife dear but a wife is dear for the sake of the Self Verily, not for the sake of the sons are the sons dear but the sons are dear for the sake of the Self Verily, not for the sake of wealth is wealth dear but wealth is dear for the sake of the Self. Verily, not for the sake of Brahminhood is brahminhood dear but brahminhood is dear for the sake of the Self Verily, not for the sake of kşatrıya- hood ıs kşatriyahood dear but ksatriyahood is dear for the sake of the Self Verily, not for the sake of the worlds are the worlds dear but the worlds are dear for the sake of the Self Verily, not for the sake of the gods are the gods dear but the gods are dear for the sake of the Self. Verily, not for the sake of the beings are the beings dear but the beings are dear for the sake of the Self Verily, not for the sake of all is all dear but all is dear for the sake of the Self Verily, O Maitreyi, it 1s the Self that should be seen, heard of, reflected on and medi- tated upon Verily, by the seeing of, by the hearing of, by the thinking of, by the understanding of the Self, all this is known.

All objects of the world, earthly possessions, romantic delights, provide opportunities for the realisation of the Self the Self should be seen, heard of, reflected on and meditated upon. Srotavyah śruti-vakyebhyah, mantavyaś copapattibmh matva ca satatam dhyeya, ete darsana-hetavah Vwvarana- prameya-samgraha The Sruti, the text, 1s the basis for intellectual development, manana It is a means subordinate and necessary to true knowledge; ntdidhyasana is the opposite of thoughtless diffusion It prepares for integral purity. Contemplation is not mere philosophic thought It is a higher

I98 The Principal Upanşads II 4 8 stage of spiritual consciousness It secures the direct conviction of the realty While a teacher can help, personal effort alone can take us to the goal of realisation The Jama and the Buddhist systems also recogmise the three stages of religious development The three jewels of the Jamnas, ratna-traya, are night behef, right knowledge and nght conduct Mātrceta says in Salapañcāsatka (90) āgamasyartha-cıntāya bhāvanopāsanasya ca kāla-traya-vibhāgo'stı nānyatra tava šāsanāt Nowhere except in your teaching is there the threefold division of time into hearing the Scriptures, reflection on their meaning and the practise of meditation

· 6 brahma tam parādād yo'nyatrātmano brahma veda kşatram tam parādad yo 'nyatrātmanah ksatram veda lokās tam parādur yo 'nyatrātmano lokān veda devās tam parādur yo'nyatrālmano devān veda bhūtām tam parādur yo'nyatratmano bhūtan: veda sarvam tam parādād yo' nyatrālmano sarvam veda idam brahma, ıdam ksatram, ime lokah, tme devah, iman bhutan, idam sarvam, yad ayam ātmā 6. 'The Brahmana ignores one who knows him as different from the Self The Ksatriya ignores one who knows him as different from the Self The worlds ignore one who knows them as different from the Self The gods ignore one who knows them as different from the Self The beings ignore one who knows them as different from the Self All ignores one who knows it as different from the Self This Brahmana, this Ksatriya, these worlds, these gods, these beings and this all are this Self

The various particular notes are not heard apart from the whole, but they are heard in the total sound

7 sa yatha dundubher hanyamanasya na bahyan sabdān śaknuyād grahanāya, dundubhes tu grahanena dundubhy-āghā- tasya vā śabdo grhītah 7 'As when a drum is beaten, one is not able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped

āghatasya va or the beater of the drum tadāhantr-purusasya mrodhena va R

8. sa yathā sankhasya dhmāyamānasya na bāhyān sabdān

II 4 II. Brhad-āranyaka Upanisad I99 šaknuyād grahanāya, šankhasya tu grahaenan śankha-dhmasya vā sabdo grhītah 8 'As when a conch is blown, one is not able to grasp its external sounds, but by grasping the conch or the blower of the conch the sound is grasped. 9 sa yathā vīņāyar vādyamānāyai na bāhyān šabdān saknuyāa grahanāya, vīnāyai tu grahaņena vīnā-vādasya vā sabdo grhītah. 9 'As when a vina (lute) is played, one is not able to grasp its external sounds, but by grasping the vina or the player of the vina the sound is grasped. I0 sa yathārdra-edhāgner abhyāhıtāt prthag dhūmā viniš- carantı, evam va are'sya mahato bhutasya mhsvasitam, etad yad rgvedo yajurvedah sāmavedo'tharvângırasa ıtıhāsah purāņam ındya upanışadah ślokāh sūtrāny anuuyākhyānām vyākhyănāni: asyarvaitān sarvān nihśvasıtām. I0 'As from a lighted fire laid with damp fuel, various (clouds of) smoke issue forth, even so, my dear, the Rg Veda, the Yaur Veda, the Sama Veda, Atharvangirasa, history, ancient lore, sciences, Upanișads, verses, aphorisms, explanations and commentaries From this, indeed, are all these breathed forth. See Maitri VI 32 All knowledge and all wisdom are the breath of the eternal Brahman. mahad bhutam the great reality. It is great because it is greater than everything else and is the source of all else. breathing: As a man breathes without effort, so all these come out of the Supreme without effort: yathā aprayatnenaiva purusa-nisvāso bhavati S anuvyakhyanānı explanations, bhāsya-vyākhyanani vyākhyānānı* commentaries, bhāsya-rūpāni. II sa yathā sarvāsām apām samudra ekayanam, evam sarvesām sparsānām tvag ekāyanam, evam sarveșām gandhānām nāsıke ekāyanam, evam sarvesām vasānām jihvā ekāyanam, evam sarveşām rüpānām cakşur ekāyanam, evam sarvesām sabdānām Šrotram ekayanam, evam sarveşām samkalpānăm mana ekāyanam, evam sarvāsām vıdyānām hrdayam ekāyanam, evam sarvesām karmanām hastāv ekāyanam, evam sarveșām ānandānām upastha ekāyanam, evam sarvesām visargānām pāyur ekāyanam, evam sarvesām adhvanām pādav ekayanam, evam sarvesām vedānām vāg ekāyanam II 'As the ocean is the one goal (uniting place) of all waters, as the skin is the one goal of all kinds of touch, as the nostrils

200 The Principal Upamsads II 4 13. are the one goal of all smells, as the tongue is the one goal of all tastes, as the eye is the one goal of all forms, as the ear is the one goal of all sounds, as the mind is the one goal of all determinations, as the heart is the one goal of all forms of knowledge, as the hands are the one goal of all acts, as the organ of generation is the one goal of all kinds of enjoyment, as the excretory organ is the one goal of all evacuations, as the feet are the one goal of all movements, as speech is the one goal of all Vedas 12. sa yathā saındhava-khılya udake prāsta udakam evānuvi- līyeta, na hāsya udgrahaņāyeva syāt, yato yatas tv ādadīta lavanam eva, evam va ara idam mahad bhutam anantam apāram viñana-ghana eva; etebhyo bhutebhyah samutthāya, tāny evānu- vinaśyatı, na pretya samñāst, ii are bravīmi, itr hovāca yājñavalkyah I2 'As a lump of salt thrown in water becomes dissolved in water and there would not be any of it to seize forth as it were, but wherever one may take it is salty indeed, so, verily, this great being, infinite, limitless, consists of nothing but knowledge Ansing from out of these elements one vanishes away into them When he has departed there is no more know- ledge This is what I say, my dear'. so said Yajnavalkya saındhava salt, sındhor vıkarah saindhavah, sındhu sabdenodakam abhıdhīyate, syandanāt sındhur udakam Ś. samjna. detailed knowledge, visesa-sammna S 13 sa hovāca martreyi, atrawva mā bhagavan amumuhat, na pretya samnastīt sa hovaca, na va are'ham moham bravīmi, alam va ara ıdam vynānāya. I3 Then said Maitreyi. 'In this, indeed, you have bewil- dered me, Venerable Sir, by sayıng that, "when he has departed there is no more knowledge"" Then Yajnavalkya said 'Cer- tainly I am not saying anything bewildering This is enough for knowledge (or understanding)' The confusion is due to the seeming contradiction that the Self is pure intelligence, and, again, when one has departed there is no more knowledge The same fire cannot be both hot and cold S points out that Brahman, the pure intelligence, remams unchanged, that it does not pass out with the destruction of the elements, but the individual existence due to audya is overcome. katham vignana-ghana eva, katham vā na pretya samjnāstīt, nahy usnaś šītaś cagnir evarko bhavati . . sa ātmā sarvasya jagatah paramārthato bhūta-nāsān na vināsī, vināsī to avidya-krta-khilyabhāvah Ś

II. 5 I. Brhad-âranyaka Upanişad 20I

The goal seems to be like the state of dreamless sleep a state of utter annihilation Maitreyi protests agamnst such a bewildering prospect. 14. yatra hi dvaitam wa bhavati, tad itara rtaram nghratı, tad tara ıtaram pasyatı, tad itara itaram śrnotr, tad rtara raram abhıvadatı, tad rtara taram manute, tad ıtara rtaram vyānātı yatra tu asya sarvam atmarvabhut, tat kena kam nghret, tat kena kam pasyet, tat kena kam śrņuyat, tat kena kam abhivadet, tat kena kam manvīta, tat kena kam vyānīyāt> yenedam sarvam vyānātı, tam kena vyānīyāt, vijnātāram are kena vyānīyād rtt. 14 'For where there is duahty as it were, there one smells another, there one sees another, there one hears another, there one speaks to another, there one thinks of another, there one understands another. Where, verily, everything has become the Self, then by what and whom should one smell, then by what and whom should one see, then by what and whom should one hear, then by what and to whom should one speak, then by what and on whom should one think, then by what and whom should one understand? By what should one know that by which all this is known? By what, my dear, should one know the knower?' See CU VII 24 I The reference here is to the Absolute Brahman. Whatever is known is an object As the Self is the subject, it cannot be known. This section indicates that the later subjection of women and their exclusion from Vedic studies do not have the support of the Upanısads

Fifth Brahmana

THE COSMIC AND THE INDIVIDUAL I ıyam prthıvī sarvesām bhūtānām madhu, asyar prthivyai sarvān bhūtām madhu; yas cayam asyām prthrvyam tejomayo' mrtamayah purusah, yas cāyam adhyātmam sārīras tejomayo' mrtamayah purusah, ayam eva sa yo'yam atmā, idam amrtam, ıdam brahma, rdam sarvam. I. This earth is (like) honey for all creatures, and all creatures are (like) honey for this earth. This shining, immortal person who is in this earth and with reference to oneself, this shining, immortal person who is in the body, he, indeed, is just this self. This is immortal, this is Brahman, this is all.

202 The Principal Upanisads II. 5 5 The earth and all living beings are mutually dependent, even as bees and honey are The bees make the honey and the honey supports the bees parasparam upakaryopakaraka-bhave phalrtam aha  Brahman is the self in each, in the earth and in the individual 2 ımā āpah sarvesām bhūtānām madhu, āsām apām sarvām bhūtān madhu, yas cāyam āsv apsu tejomayo'mrtamayah purusah, yas cayam adhyātmam rartasas tejomayo' mrtamayah purusah, ayam eva sa yo' yam atmā, ıdam amrtam, ıdam brahma, rdam sarvam 2 This water is (like) honey for all beings, and all beings are (like) honey for ths water This shining, immortal person who is in this water and with reference to oneself, this shining, immortal person existing as the seed (in the body), he is, indeed, just this self, this is immortal, this is Brahman, this is all In the body it exists, specially in the seed adhyatmam retasy apām visesato 'vasthānam Š retaso jala-vikāratvāt R 3 ayam agnıh, sarveşām bhūtānām madhu, asyāgneh sarvāni bhūtān madhu, yas cayam asminn agnau tejomayo 'mriamayah purusah, yas cāyam adhyātmam vān-mayas teomayo 'mrtamayah purusah, ayam eva sa yo' yam ātmā, idam amrtam, idam brahma, ıdam sarvam. 3 This fire is (like) honey to all beings, and all beings are (like) honey for this fire This shining, immortal person who is in this fire and with reference to oneself, this shining, im- mortal person who is made of speech, he is just this self, this is Immortal, this is Brahman, this is all 4 ayam vāyuh sarvesām bhūtānām madhu, asya vāyoh sarvāni bhūtān madhu, yas cāyam asmın vāyau tejomayo 'mrtamayah purusah, yas cāyam adhyātmam prānas tejomayo 'mrtamayah purusah, ayam eva sa yo'yam atmā, idam amriam, rdam brahma, ıdam sarvam. 4 This air is (like) honey to all beings, and all beings are (like) honey for this air. This shining, immortal person who 1s in this air and with reference to oneself this shining, immortal person who is breath (in the body), he is just this Self, this 1s immortal, this is Brahman, this is all See I 5 II 5 ayam ādıtyah sarvesām bhūtānām madhu, asyādıtyasya sarvānı bhūtān madhu, yas cāyam asminn āditye tejomayo' mytamayah purusah, yas cāyam adhyātmam cāksușas tejomayo'

II. 5 8. Brhad-āranyaka Upanisad 203 mrtamayah purusah, ayam eva sa yo' yam ātmā, ıdam amrtam, idam brahma, idam sarvam. 5. This sun is (like) honey for all beings and all beings, are (like) honey for this sun This shining, immortal person who is in this sun and with reference to oneself, this shining, immortal person who is in the eye, he is just this Self, this is immortal, this is Brahman, this is all. 6. ımā dišah sarvesām bhūtānām madhu; āsām dıšām sarvāni bhūtān madhu; yas cāyam āsu dıksu tejomayo 'mrtamayah purusah, yas cāyam adhyātmam śrotrah prātśrutkas tejomayo' mytamayah purusah, ayam eva sa yo' yam ātmā, idam amrtam, idam brahma, idam sarvam 6. These quarters are (like) honey to all beigs, and all beings are (like) honey for these quarters This shining, immortal person who is in these quarters and with reference to oneself, this shining, immortal person who is in the ear and the time of hearing, he is just this Self, this is immortal, this is Brahman, this is all tıme of hearıng. sabda-pratı-śravana-velāyam sannihito bhavalīti prālšrutkah S. 7 ayam candrah sarvesām bhūtānām madhu, asya candrasya sarvān bhūtām madhu; yas cayam asmims candre tejomayo' mrtamayah purusah, yas cāyam adhyātmam manasas tejomayo' mrtamayah purusah, ayam eva sa yo' yam atmā, ıdam amrtam, ıdam brahma, idam sarvam 7. This moon is like (honey) to all beings, and all beings are (lke) honey for this moon. This shining, immortal person who is in ths moon and with reference to one self, this shining, immortal person who is in the mind, he is just this Self, this 1s immortal, this is Brahman, this is all. 8 ıam vidyut sarvesām bhūtānam madhu, asyai vidyutah sarvām bhūtānı madhu, yas cāyam asyām vidyutt tejomayo mştamayah puruşah, yaś cāyam adhyātmam tarjasas tejomayo' mrlamayah puruşah, ayam eva sa yo'yam atma, idam amrtam, idam brahma, idam sarvam 8. This lightning is (like) honey to all beings, and all beings are (like) honey for this lightning. This shining, immortal person who is in this lightning and with reference to this self, ths shining, immortal person who is in the light, he is just this Self, this is immortal, this is Brahman, this is all.

204 The Principal Upanışads II 5 II 9 ayam stanayıtnuh sarvesām bhūtānām madhu, asya stanayıtnoh sarvānı bhūtān madhu, yas cāyam asmın stanayıtnau tejomayo 'mrtamayah purusah, yas cāyam adhyātmam sabdah sauvaras tejomayo' mrtamayah purusah, ayam eva sa yo'yam ātmā, ıdam amrtam, idam brahma, idam sarvam 9 This cloud is (like) honey to all beings, and all beings are (like) honey for this cloud This shining, immortal person who is in this cloud and with reference to one self, this shining, immortal person who is in the sound and in tone, he is just this Self, this is immortal, this is Brahman, this is all stanayitnu cloud, parjanya or thunder megha-garjanam R sound sabde bhavah sabdah Ś tone svare viśesato bhavatīti sauvarah Ś. I0 ayam ākāšah sarvesām bhūtānām madhu; asyākāšasya sarvāņı bhūtānı madhu, yaś cāyam asmınn ākāse tejomayo' mrtamayah, purusah, yaś cāyam adhyātmam hrdyākāšah tejo- mayo' mrtamayah purusah, ayam eva sa yo'yam ātmā, ıdam amrtam, ıdam brahma, idam sarvam IO This space is (like) honey for all beings and all beings are (like) honey for this space This shning, immortal person who is in this space and with reference to one self, this shining, immortal person who is in the space in the heart, he is just this Self, this is immortal, this is Brahman, this is all. II, ayam dharmah sarvesām bhūtānām madhu, asya dhar- masya sarvānı bhūtānı madhu, yas cāyam asmin dharme tejo- mayo 'mrtamayah purusah, yas cāyam adhyātmam dhārmas tejomayo 'mrtamayah purusah, ayam eva sa yo'yam ātmā, ıdam amrtam, dam brahma, idam sarvam IT This law is (like) honey for all beings and all beings are (like) honey for this law This shining, immortal person who is in this law and with reference to one self, this shining, immortal person who exists as lawabidingness, he is just this Self, this 1s immortal, this is Brahman, this is all thes law though law is not directly perceived, it is described by the word 'this,' as though it were directly perceived, because the effects produced by it are directly perceived ayam ity apratyakso'pi dharmah kāryena tat-prayuktena pratyaksena, vyapadıšyate, ayam dharma itr pratyaksavat S The self and dharma or righteousness are regarded as equivalent Cp 'Live you (uharatha) having self as light and refuge and none other, having dharma as light and refuge and none other' Digha Nikaya II 100 The end of the way is to

II. 5. 15. Brhad-āranyaka Upamsad 205 become what we are, to become Brahman or the Buddha The arhats are said to become one with Brahman, brahma-bhūta 12. ıdam satyam sarvesām bhūtānām madhu; asya satyasya sarvān bhūtānı madhu; yas cāyam asmin satye tejomayo' mrtamayah purusah, yaś cāyam adhyātmam sātyas tejomayo' mrtamayah purusah, ayam eva sa yo'yam atmā, ıdam amrtam, rdam brahma, idam sarvam 12. This truth is (like) honey for all beings, and all beings are (like) honey for this truth. This shining, immortal person who is in this truth and with reference to oneself, this shining, immortal person who exists as truthfulness, he is just this Self, this is immortal, this is Brahman, this is all. I3 ıdam mānusam sarvesām bhūtānām madhu; asya mānu- sasya sarvām bhūtām madhu, yas cāyam asmın mānușe tejomayo mrtamayah purusah, yaś cāyam adhyātmam mānușas tejomayo' mrtamayah purusah, ayam eva sa yo'yam ātmā, idam amrtam, dam brahma, idam sarvam. 13 This mankind is (like) honey for all beings, and all beings are like honey for this mankind This shining, immortal person who is in this mankind and with reference to oneself, this shining, immortal person who exists as a human being, he 1s just this self, this is immortal, this is Brahman, this is all I4 ayam ātmā sarvesām bhūtānām madhu; asyātmanah sarvāni bhūtān madhu, yas cāyam asminn atman tejomayo' mrtamayah purusah, yas cāyam ātmā tejomayo' mriamayah purusah, ayam eva sa yo' yam atmā, ıdam amrtam, rdam brahma, idam sarvam. 14 This self is (like) honey for all beings and all beings are (like) honey for this self This shining, immortal person who is in this self and the shining, immortal person who is in this (mndıvidual) self, he is just this Self, this is immortal, this is Brahman, this is all. The cosmic self and the individual self are referred to. I5 sa vā ayam ātmā sarvesām bhūtānām adhıpatıh; sarvesām bhūtānām raja; tad yatha ratha-nabhau ca ratha-nemau carah sarve samar pıtāh, evam evāsmınn ātman sarvām bhūtām sarve devāh sarve lokāh sarve prānah sarva eta atmanah samarpitāh. 15. This self, verily, is the lord of all beings, the king of all beings As all the spokes are held together in the hub and felly of a wheel, just so, in this self, all beings, all gods, all worlds, all breathing creatures, all these selves are held together.

206 The Principal Upanışads II 5 17. MADHU-VIDYA THE HONEY DOCTRINE I6 ıdām var tan madhu dadhyann ātharvano 'śvrbhyām uvāca tad etad rsih paśyann avocat. tad vām narā sanaye damsa ugram āvıs krnomı, tanyatur na vrstım dadhyan ha yan madhv ātharvano vām aśvasya śīrsnā pra yad īm uvāca itr 16 This, verily, is the honey which Dadhyan, versed in the Atharva Veda, declared unto the two Asvins Seeing this the seer said 'O Asvins in human form, I make known that terrible deed of yours which you did out of greed, even as thunder (makes known) the coming rain, even the honey which Dadhyan, versed in the Atharva Veda, declared to you through the head of a horse' See RV I 1I6 12 Satapatha Brahmana XIV I I and 4 The two Asvins desired instruction from Dadhyan, but he was unwilling to impart it as Indra had threatened Dadhyan that he would cut off his head, if he taught this madhu-vidya, honey doctrine to any one else So the Asvins took off Dadhyan's head and sub- stituted for it a horse's head Dadhyan declared the honey doctrine Indra carried out his threat, and the Asvins restored to Dadhyan his own head This story illustrates the extreme difficulty which even the gods had to secure the knowledge originally possessed by Indra Asvıns ın human form, narakarau asrnau S sanaye out of greed, lābhāya lābha-lubdho hi loke'pr krūram karmā- caratı S I7 ıdam var tan madhu dadhyann atharvano 'śvrbhyām uvāca tad etad rşth pasyann avocat ātharvanāyāśvınā dadhīce aśvyam śırah praty aırayatam sa vām madhu pra vocad rtāyan, tvāstram yad dasrāv apı kaksyam vām itt 17 This, verily, is the honey which Dadhyan, versed in the Atharva Veda, declared unto the two Asvins Seeing this, the seer said, 'O Asvins, you set a horse's head on Dadhyan, versed in the Atharva Veda, ye terrible ones to keep his promise he declared to you the honey of Tvastri which is your secret ' See R V I 1I7 22 Keeping one's solemn promise is more important than the life itself, jivitad apr hi satya-dharma-paripālanā gurutaret Ś

II 5. I9. Brhad-aranyaka Upanisad 207

kaksyam

tuastram of Tvastr, the sun. tvasta adiryah tasya sambandhi $ uyjnanam S secret, gopyam, rahasyam paramatma-sambandhi yad

The head of yayna or sacrifice became the sun; to restore the head the rite called pravargya was started, yajñas śıras chinnam tvaştā- bhavat, tat pratisandhanartham pravargyam karma S 18 ıdam var tan madhu dadhyann ātharvano 'śvibhyām uvaca, tad etad rsih pasyann avocat puraś cakre dvipadah, puras cakre catuspadaḥ purah sa paksī bhūtvā purah puruşa āvisat itr. sa vā ayam purusah sarvāsu pūrsu purisayah, narnena kim ca nānāvrtam, nainena kim ca nāsamvrtam. 18 This, verly, is the honey which Dadhyan, versed in the Atharva Veda, declared unto the two Asvins. Seeing this the seer said 'He made bodies with two feet and bodies with four feet Having first become a bird, he the person entered the bodies ' This, verily, is the person dwelling in all bodies There is nothing that is not covered by him, nothing that is not per- vaded by him purah bodies, purān, sarīrāņi Ś paksī. bird, subtle body, lınga-sarīram Cp pura-samjne sariresmin sayanat puruso harih, quoted by R. There is nothing which is not filled by the Supreme, inside or outside sa eva nāma-rūpatmanantar-bahır-bhāvena vyavasthitah Ś kārya-kārana-rūpena Cp 'This city (pur) is these worlds, the person (purusa) is the spint (yo'yam pavate, vayu), who because he inhabits (sete) this city Is called the citizen (puru sa) ' Satapatha Brahmana XIII. 6. 2. I. See also Atharva Veda X 2 30, where 'he who knoweth Brahma's city, whence the Person (purusa) is so called, him neither sight nor the breath of life desert ere old age' Philo says 'As for lordship, God is the only ctizen ' Cher I21 19 ıdam var tan madhu dadhyann ātharvano' śvrbhyăm uvāca, tad etad rsih pasyann avocat rūpam rūpam pratrrūpo babhūva, tad asya rūpam pratıcaksanāya; ındro māyābhıh puru-rūpa īyate. yuktā hy asya harayah šatā daśa it. ayam var harayah, ayam vai dasa ca sahasrāni, bahūm cānantāni ca, tad etad brahmāpürvam, anaparam, anantaram, abāhyam ayam atmā brahma sarvānubhūh, ity anusāsanam.

208 The Principal Upanisads II 6.2 19 This, verily, is the honey which Dadhyan, versed in the Atharva Veda, declared unto the two Asvins Seeing this the seer said 'He transformed himself in accordance with each form This form of him was meant for making him known Indra (the Lord) goes about in many forms by hıs māyas (magical powers), for to him are yoked steeds, hundreds and ten He, verily, is the steeds He, verily, is tens and thousands, many and countless This Brahman is without an earler and without a later, without an inside, without an outside This Brahman Is the self, the all-perceiving This is the teaching' See R V. VI 47 18 praticaksanaya for making hm known Creation is for the mani- festation of the glory of god indrah. lord, parameśvarah mayablh prajnabhth S By his wisdom he manifests himself san.kalpa-rupa-manath R The Lord reveals himself through many forms by his maya, to reveal his thoughts Indra assumes one form after another, makes round himself wonderful appearances. Sayana says, yad rūpam kamayate tad rūpātmako bhavatt nāna-vidham Sariram mrmimile Larayal: steeds, sense-organs, indriyāni

Sixth Brahmana

THE LINE OF TEACHERS AND PUPILS I atha vamsal, pautımāşyo gaupavanah, pautmmāşyāt, pautt- māşyo gaupavanāt, gaxpavanah kausıkāt, kausıkah kaundınyāt, Laundinyak sandilyāt, sāndilyah kauštkāc ca gautamāc ca, gauarak - I Now the line of tradition (of teachers). Pautimasya (rcccived the teaching) from Gaupavana, Gaupavana from (another) Pautimasya (This) Pautimasya from (another) Canprsana (This) Gaupavana from Kausika, Kausika from Kaundınya, Kaundınya from Sandılya, Sandilya from Kaussha and Gantama Gautama - 2 aereohat,, agmresyah Sandilvac ca anablmlatac ca, ar iarlila frablmlatit, anablmlata anabhimlatat, anabl.m- la'v ranl vat, raulan al, sattara-pracinayogyabl.yam, saitar ?- th m sau pirisaryāt, pirasaryo bharadrajat, bharadvajo

II. 6.3. Brhad-āranyaka Upanişad 209 bhāradvājāc ca gautamāc ca, gautamo bhāradvājāt, bhāradvājah pārāšaryāt, pārāšaryo bayavāpāyanāt, bayavāpāyanah, kausı- kāyaneh, kaušıkāyanıh. 2. From Agnıveśya. Ägnivesya from Sāndilya and Ānabhi- mlāta, Anabhimlāta from (another) Ānabhimlāta. Ānabhimlāta from (still another) Anabhimlata (This) Anabhimlata from Gautama Gautama from Saıtava and Prācīnayogya, Saitava and Prācīnayogya from Pārāśarya, Pārāśarya from Bhāradvāja. Bharadvaja from Bharadvaja and Gautama, Gautama from (another) Bhāradvāja, Bhāradvāja from Pārāśarya, Pārāśarya from Baijavāpāyana, Baijavāpāyana from Kauśıkāyamı, Kauši- kāyanı .-

3. ghrtakausıkāt, ghrtakauśıkah pārāśaryāyanāt, pārāšaryā- yanah pārāsaryāt, pārāsaryo jātūkarnyāt, jātūkarnya āsurā- yanāc ca yāskāc ca, āsurāyanas traivaneh, trarvanır aupajandha- neh, aupajandhanir āsureh, āsurır bhāradvājāt, bhāradvāja ātreyāt, ātreyo mānteh, māntır gautamāt, gautamo gautamāt, gautamo vātsyāt, vātsyah sāndilyāt, sāndılyah karsoryāt kāpyāt, kaısoryah kāpyah kumārahārıtāt, kumārahārıto gālavāt, gālavo vıdarbhī-kaundınyāt, vdarbhī-kaundınyo vatsanapāto bābhravāt, vatsanapād bābhravah pathah saubharāt, panthāh saubharo 'yāsyād āngırasāt, ayāsya āngırasa ābhūtes tvāstrāt, ābhūtis tvāstro vıśvarūpāt tvāstrāt, visvarūpas tvāstro 'śvrbhyām, aśvinau dadhīca atharvanāt, dadhyann atharvano 'tharvano darvāt, atharvā darvo mrtyoh pradhvamsanat, mrtyuh prādhvamsanah pradhvam- sanat, pradhvamsana ekarseh, ekarsır vipracıtteh, vipracıttır vyaşteh, vyastıh sanāroh, sanāruh sanātanāt, sanātanah sanagāt, sanagah paramesthinah, paramesthī brahmanah, brahma svaya- mbhu, brahmane namah 3 From Ghrtakauśıka, Ghrtakauśıka from Pārāśaryāyana, Pārāsaryāyana from Pārāsarya, Pārāsarya from Jātūkarņya. Jātūkarnya from Āsurāyana and Yāska. Āsurāyaņa from Traivani Traivani from Aupajandhamı Aupajandhani from Āsurı. Asurı from Bharadvaja. Bharadvaja from Atreya. Atreya from Mantı Manti from Gautama Gautama from Vātsya Vātsya from Sāndılya. Sāņdılya from Kaisorya Kāpya Kaıšorya Kapya from Kumārahārita Kumārahārta from Gālava Gālava from Vıdarbhīkaundınya. Vıdarbhīkaundınya from Vatsanapāt Babhrava Vatsanapāt Bābhrava from Pathah Saubharat. Pathı Saubhara from Ayasya Angirasa, Ayāsya Āngırasa from Ābhuti Tvāștra, Ābhūtı Tvāștra from

210 The Principal Upantsads II 6 3 Visvarūpa Tvāstra Viśvarūpa Tvastra from the two Asvins The two Asvins from Dadhyanc Atharvana Dadhyanc Athar- vana from Atharvan Daiva Atharvan Daiva from Mrtyu Pra- dhvamsana Mrtyu Pradhvamsana from Pradhvamsana Prădhvamsana from Ekarşı Ekarsı from Vıpracıttı Vıpracıttı from Vyastı Vyastı from Sanāru Sanāru from Sanātana, Sanatana from Sanaga Sanaga from Paramesthin Para-

Brahmā. meşthin from Brahma. Brahma is self-born Salutation to

Paramesthin is Viraj Brahma is Hiranya-garbha The tradition of the Veda is traced to the Supreme It is eypressed or formulated by individuals but they are not its authors The tradition belongs to the supra-individual order and is said to be apauruseya or non-personal It is timeless though its apprehenston is possible at any time

III I 2. Brhad-āranyaka Upanisad 2II

CHAPTER III Fırst Brāhmaņa

SACRIFICIAL WORSHIP AND ITS REWARDS I. janako ha vardeho bahu-daksınena yañeneje. tatra ha kuru- pāncālānām brāhmanā abhisametā babhūvuh tasya ha janakasya vardehasya vıyjnāsā babhūva kah svrd esām brāhmanānām anīcānatama iti. sa ha gavām sahasram avarurodha: dasa daśa pādā ekarkasyāh šrngayor ābaddhā babhūvuh. I Janaka (Kıng) of Videha performed a sacrifice at which many presents (were offered to the priests) Brahmanas of the Kurus and the Pancalas were gathered together there. In this Janaka of Videha arose a desire to know which of these Brahmanas was the most learned in scripture. He enclosed (in a pen) a thousand cows. To the horns (of each cow) were fastened ten coins (of gold). Though this states the same doctrine as the previous madhuvidyā, Ś makes out that while the previous section depended on scripture, agama-pradhanam, the present one is based on reasoning, upapattı- pradhanam When the two, scripture and reasoning, demonstrate the umty of the Self, it is seen clearly as a bael fruit in the palm of one's hand āgamopapattī hy ātmarkatva-prakāšanāya pravrtte saknutah kara-tala-gata-bilvam wa darsayıtum. Ś 2. tān hovāca. brāhmanā bhagavantah, yo vo brahmisthah, sa etā gā udajatām itr te ha brāhmanā na dadhrsuh atha ha yāña- valkyah svam eva brahmacārınam uvāca: etāh, saumya, udaja, sāmaśrava itr tā hodācakāra, te ha brāhmanās cukrudhuh: katham nu no brahmistho bruvītetr atha ha janakasya vardehasya hotāśvalo babhuva: sa harnam papraccha, tvam nu khalu nah, yājñavalkya, brahmistho 'sītr sa hovāca namo vayam brahmist- hāya kurmah, gokāmā eva vayam sma itr. tam ha tata eva prastum dadhre hotāśvalah 2. He said to them 'Venerable Brahmanas, let him of you who is the wisest Brahmana among you, take away these cows' Those Brahmanas did not dare (to take the cows). Then Yajña- valkya said to hıs pupil 'Sāmaśravas, my dear, drive them away' He drove them away The Brahmanas were enraged (and said) 'How can he declare himself to be the wisest Brahmana among us? Now, there was Aśvala, the hotr priest of Janaka

212 The Principal Upanisads III. I. 5. of Videha He asked him, 'Yajñavalkya, are you, indeed, the wisest Brahmana among us?' He replied, 'We bow to the wisest Brahmana but we just wish to have these cows ' Therefore, Asvala, the hotr priest, decided to question him. Yajnavalkya is a teacher of the Tajur Veda but his pupil chants the Saman which is the Rg Veda set to music, and the Atharoa Veda is subsidiary to the other three. So Yajnavalkya is learned in all the four vedas 3. Yājnavalkya, iti hovāca. yad idam sarvam mtyanāpiam, sarvam mrtyunābhipannam, kena yajamāno mrtyor aptim atimu- cyata itı: hotrā rtvijā, agmnā, vācā: vāg vai yajnasya hotā, iad yeyam vak so' yam agnih, sa hota, sa muktil,, sātimuktiļ 3 'Yajnavalkya,' said he, 'since everything here is pervaded by death, since everything is overcome by death, by what means does the sacrificer free himself from the reach of death?' (Yajnavalkya said) 'By the hotr priest, by fire, by speech. Verily, speech is the hotr of sacnifice. That which is this speech

freedom' is this fire. This (fire) is hotr This is freedom, this is complete

āptam· pervaded, uyāptam Ś. abhipannam. overcome, swayed, vasikrlam S By the knowledge of the identity of the sacrificer, the fire and the ritual speech one gets beyond death. 4. yajnavalkya, iti hovaca, yad idam saroam alorairabhyām aptam, sarvam ahoratrabhyam ablnpannam, kena yajamano 'horātrayor āptım atımucyata iti adhvaryuņā rivijā, caksuşā, adıtyena, caksur var yajnasya adhvaryuh, tad yad idam caksal, so' sāv adityah; so 'dhoaryuh, sa mukth sātimuktiļ. 4 'Yajnavalkya,' said he, 'since everything here is pervaded by day and night, since everything is overcome by day and night, by what means does the sacrificer free himself from the reach of day and night?' 'By the adhoary priest, by the eye, by the sun Verily, the eye is the adhvaryu of the sacrifice. That which is his eye is the yonder sun. This is the adhoaryu This is freedom. This is complete freedom.' Day and night are symbolic of time, which is the source of all change: viparinama-J.ctuh kalah. S 5 yājavalkya, iti hovāca, yad idam sarvam pūroa-paksa- apara-pakşābhyām aptam, sarvam pūrvapaksa-aparapaksābhyām abhipannam. kena yajamānah pürvapaksa-aparapakşayor aptim

III I 8 Brhad-āranyaka Upanişad 213 atimucyata itt. udgātrā rluā, vāyunā, prănena, prāno vai yajñasya udgātā, tad yo yam prānah sa vāyuh, sa udgātā, sā muktıh sātımuktıh. 5 'Yajñavalkya,' said he, 'since everything here is overtaken by the bright and dark fortnights, since everything is overcome by the bright and dark fortnights, by what means does the sacrificer free himself from the reach of the bright and the dark fortnights? 'By the udgatr priest, by the air, by the breath. Verily, the breath is the udgatr priest of the sacrifice. That which is this breath is the air. This is the udgaty priest. This 1s freedom. Ths is complete freedom.' 6. Yājñavalkya, ıtı hovāca, yad ıdam antarıkşam anāramba- nam wa kenākramena yajamānah svargam lokam ākramata its brahmanā rtvrjā, manasā, candreņa, mano var yajñasya brahmā, tad yad idam manah, so' sau candrah, sa brahma, sa muktih, sātmuktih sty atımoksah, atha sampadah. 6. 'Yajnavalkya,' said he, 'since the sky is, as it were, without a support, by what means of ascent does a sacrificer reach the heavenly world?' By the Brahma priest, by the mind, by the moon Venly, mind is the Brahma of the sacnfice. That which is this mind is the yonder moon This is the Brahman. This 1s freedom. Thas is complete freedom This is concerning freedom; and now the achievements. sampadah achievements of results acquired, phala-praptih 7 yānavalkya, iti hovāca, katıbhır ayam adya rgbhir hotāsmin yajñe karışyatītı tısrbhır ıtı katamās tās tısra iti. puro'nuvākya ca yâgya ca sasyawva trtīyā. kim tābhir jayatītı yat kim cedam pranabhrd str. 7 'Yājñavalkya,' said he, 'how many (kinds of) Rg. verses will the hoty priest use today in this sacrifice?' 'Three.' 'Which are these three?' 'The introductory verse, the verse accompanying the sacrifice and the benedictory as the third.' breath' 'What does one win by these?' 'Whatever that is here that has

8. yājnavalkya, tı hovāca, katy ayam adyādhvaryur asmin yajña ahutīr hosyatītı: tısra rtr: katamas tās tisra iti: ya huta uyjvalantı, yā hutā atrnedante, ya huta adhiserate: kim tabhir jayatītı yā hutā uyvalantı deva-lokam eva tābhır jayatı, dīpyata wa hi deva-lokah; ya hutā atinedante, pıtr-lokam eva tābhır jayati,

214 The Principal Upamsads III I I0 atīva hi pıtr-lokah, yā hutā adhıserate, manusya-lokam eva tābhır jayatı, adha wa hı manusya-lokah 8 'Yajñavalkya,' sad he, 'how many (kinds of) oblations will the Adhwvaryu priest offer today in this sacrifice?' 'Three' 'Which are these three' 'Those which, when offered, blaze upward, those which, when offered, make a great noise and those which, when offered, sink downward' 'What does one win by these?' 'By those which, when offered, blaze upward, one wins the world of the gods for the world of the gods burns bright, as it were By those which, when offered, make a great noise one wins the world of the fathers for the world of the fathers is excessively (noisy) By those which, when offered, sink downwards, one wins the world of men for the world of men is down below, as it were The three kinds of oblations are said to be wood and clarified butter, flesh, milk and soma juice S The first flares up, the second makes a hissing noise, the third sinks down into the earth Those who are in the world of the fathers cry to be delivered out of it atinedante make a great noise, atīva sabdam kurvant Ś 9 yājavalkya, utr hovāca, katıbhır ayam adya brahmā yajñam daksınato devatābhır gopāyatītı ekayetī katamā sarketi mana evetr, anantam var manah anantā viśve-devāh, anantam eva sa tena lokam jayatı. 9 'Yājñavalkya,' said he, 'with how many divinities does the Brahma priest on the right protect the sacrifice today?' 'With one' 'Which is that one"' "The mind alone' Verily, the mind is infinite, the Viśve-devas are infinite An infinite world he wins thereby Through mind we meditate and it is said to be infimte on account of its modifications 10 yājñavalkya, ıtt hovāca, katy ayam adyodgātāsmın yajñe śtotriyāh stosyatītı tısra itı katamās tās tısra itı puro' nuvākyā ca yājyā ca šasyawva trlīyā katamās tū yā adhyātmam iti prāna eva puro' nuvākyā, apāno yājyā, vyānah sasyā kım tābhır jayatītı" prthivi-lokam eva puro 'nuvākyayā jayatı, antarıksa-lokam yājyayā, dyu-lokam sasyayā tato ha hotāśvala upararāma TO 'Yajnavalkya,' sard he, 'how many hymns of praise will the udgatri prest chant today in the sacrifice?' 'Three' 'Which are these three?' 'The introductory hymn, the hymn accom- panying the sacrifice and the benedictory as the thurd "'Which

III 2 4 Brhad-āranyaka Upanişad 2I5 are these three with reference to the self?' 'The introductory hymn is the inbreath, the hymn accompanying the sacrifice is the outbreath The benedictory hymn is the diffused breath.' 'What does one win by these?' 'By the.introductory hymn one wins the world of the earth, by the accompanying hymn the world of the atmosphere, by the benedictory hymn one wins the world of heaven.' Thereupon the Hotr priest Aśvala kept silent upararāma kept sılent, tūşnīm babhūva. R.

Second Brahmana

THE MAN IN BONDAGE AND HIS FUTURE AT DEATH I. atha harnam jāratkārava ārtabhāgah papraccha* yājñavalkya ttı hovāca, kati grahāh katy atigrahā iti. astau grahāh aștāv atıgrahā itı ye te' stau grahāh, astāv atigrahāh, katame ta iti. I Then Jaratkarava Artabhaga questioned him, 'Yājña- valkya,' said he, 'how many perceivers are there, how many over-perceivers?' 'Eight perceivers Eight over-perceivers.' 'Those eight perceivers and eight over-perceivers, which are they?' The grahas are the organs of perception, graspers or apprehenders and the atgrahas are the objects of perception 2. prāno var grahaḥ, so 'pānenātigrāhena grhītah, apānena hi gandhān nghrati 2 'The nose is the organ of perception. It is seized (controlled) by the outbreath as an over-perceiver, for by the outbreath one smells an odour. prāna itr ghranam ucyate S.

abhivadatı 3 vāg var grahah, sa nāmnātıgrāhena grhītah, vācā hi nāmāny 3 'Speech, verily, is the organ of perception It is seized by name as an over-perceiver, for by speech one utters names.

rasān vijānāti. 4 Jıhvā var grahah, sa rasenātıgrāhena grhītah, jihvaya hi 4 'The tongue, verily, is the organ of perception It is seized by taste as an over-perceiver, for by tongue one knows tastes.

216 The Principal Upansads III 2 II 5 caksur var gahah, sa rūpenātıgrāhena grhītah, caksusā hi rūpām paśyatı 5 'The eye, verily, is the organ of perception It is seized by form as an over-perceiver, for by the eye one sees forms 6 śrotram var grahah, sa sabdenatigrahena grhītah, śrotrona lu śabdān śrnoti 6 'The ear, verily, is the organ of perception It is seized by sound as an over-percerver, for by the ear one hears sounds 7 mano var grahah, sa kāmenātigrāhena grhītah, manasā Ii kāmān kāmayate 7 'The mind, verily, is the organ of perception, it is seized by desire as an over-perceiver, for through the mind one desires desires 8 hastau var grahah, sa karmanātıg āhena grhītah, hastābhyām l karma karotı 8 'The hands, verily, are the organ of perception They are seized by action as an over-perceiver, for by the hands one performs actions 9 tvag var grahal, sparsenatigrāhena grhītah, tvacā hi sparšān vcdayate ıty ete'stau grahāh, aştāv atıgrahāh 9 'The skin, verily, is the organ of perception, it is seized by touch as an over-perceiver, for by the skin one feels touch These are the eight organs of perception, and the eight over-percervers' I0 yājnavalkya itı hovaca, yad idam sarvam mrtyor annam, kā svit sā devatā, yasyā mrlyur annam itr agnır var mrtyuh, so'pam annam, apa punar mrtyum jayatı IO 'Yajnavalkya,' said he, 'since everything here is food for death, what, pray, is that divinity for whom death 1s food?' 'Fire, verily, is death It is the food of water He (who knows this) overcomes further death' Everything is the food of death as everything is born and is imperilled by and is subject to death sarvam jayate vipadyate mrlyuna grastam S II. yājñavalkya, itı hovāca, yatrāyam puruso mrryate, ua asmāt prānah kramanty aho neh na iti hovāca yagnavalkyah, atraıva samavanīyante, sa ucchvayatı, ādhmāyatı, ādhmāto mrtah selc II. 'Yajnavalkya,' sard he, 'when such a person (a liberated

III 2. 13 Brhad-āranyaka Upanişad 217 sage) dies, do the vital breaths move up from him or do they not?' 'No,' replied Yajnavalkya. 'They are gathered together m him. He (the body) swells up, he is inflated and thus inflated the dead man (body) lies' The liberated man, when his bondage is destroyed, does not go anywhere. bandhana-nase muktasya na kvacid gamanam S 12. yājñavalkya, iti hovāca, yatrāyam puruso mrıyate, km enam na jahātīti nāma ti, anantam var nāma, anantā visve-devāh, anantam eva sa tena lokam jayatı 12 'Yajnavalkya,' said he, 'when such a person dies, what is it that does not leave him" 'The name The name is in- finte and infinite are the Visve-devas. Thereby he (who knows this) wins an infimte world ' What remans is name, nama It is the name which does not perish at death Cp with this the Buddhist doctrine that the element which is reborn is nama-rūpa, nama and shape Cp Rūmī 'Every shape you see has its archetype in the placeless world and if the shape perished, no matter, since its original is everlasting' Tabriz: XII, Nicholson's E.T Shams --

I3. yājnavalkya, itı hovāca, yatrāsya purusasya mrtasyāgnim vāg apyetr, vātam pranah, cakşur adıtyam, manas candram, dıšah śrotram, prthivim śarīram, ākāsam atmā, osadhīr lomān, vanaspatīn keśāh, apsu lohitam ca retas ca mdhîyate, kvāyam tadā puruso bhavatītı āhara, somya, kastam, ārtabhāga; āvām evartasya vedisyāvah, na nāv etat sajana itr. tau hotkramya, mantrayam cakrate tau ha yad ucatuh, karma harva tad ucatuh J atha yat praśaśamsatuh karma hawva tat praśaśamsatuh- punyo var punyena karmanā bhavatı, pāpah pāpeneti tato ha jāratkārava ārtabhāga upararāma 13 'Yajñavalkya,' said he, 'when the speech (voice) of this dead person enters into fire, the breath into air, the eye into the sun, the mind into the moon, hearing into the quarters, the self mto the ether, the hairs of the body into the herbs, the hairs on the head into the trees and the blood and the semen are deposited in water, what then becomes of this person?' 'Artabhaga, my dear, take my hand We two alone shall know of this, this is not for us two (to speak of) in public ' The two went away and deliberated What they said was karman and what they praised was karman Venly one becomes good by good action, bad by bad action. Therefore, Ärtabhaga of the line of Jaratkaru kept silent,

218 The Principal Upanisads III. 3 2 alman self, ether in the heart, hrdayakasam S lohttam blood, loluto rolnto raktah, Amara-kośa I 5 15 What then becomes of ths person> What is the support by which he again takes birth> The results of action, Karma, produce rebirth This view finds a parallel in the Buddhist doctrine, that while, at death, the different parts of the individual are scattered to their different sources, karma remains to cause a new existence See also RV X 16 3

Thnd Brahmana

THE RESORT OF THE PERFORMERS OF THE HORSE- SACRIFICE

I atha hainam bhujyur lāhyāyanh papraccha yājñavalkya, tti hovāca, madresu carakāh, paryavrajāma, te patancalasya kāpyasya grhan arma; tasyāsīd dultā gandharvagrhītā; tam aprcchāma ko 'sītt, so'bravīt, sudhanvāngirasa itı, tam yadā lokānām antān aprcchāma, athamnam abrūma, kva pāriksitā abhavann it, kva pāriksıtā abhavan, sa tvā prechāmi, yāj- navalkya, kva pariksita abhavann itı I Then Bhujyu Lahyayani asked him. 'Yajnavalkya,' said he, 'we were travelling around as wanderers among the Madra tribe and came to the house of Patancala Kapya. He had a daughter who was possessed by a gandharoa We asked hım "Who are you?" He said, "I am Sudhanvan, a descendant of Angiras " When we were asking him about the ends of the earth, we said to him, "What has become of the Parıksitas? What has become of the Parıksitas?" And I ask you, Yajnavalkya, what has become of the Parıksitas?' The questioner who obtained the knowledge of the limits of the earth from a gandharoa asks Yajnavalkya about the descendants of Pariksit The writer believes in the fact of possession Patancala's daughter was possessed by a gandharca, an aerial spirit, and so served as a medium She was asked about the actual extent of the world and the place where the sons of Pariksit were Modern para-psy chology is investigating phenomena of possession and mediumship, as these cannot be explamned on principles of psy chology which are generally recognised 2 sa hovāca, uvaca var sah agacchan vai te tad yatrāśva-me- dha-yanino gacchantiti kva wv asva-medha-yajino gacchantīti.

III 4 I Brhad-āranyaka Upanisad 219 dvātrımsatam var deva-ratha-ahnyāny ayam lokah, tam samantam prthıvī dvıs tāvat paryeti, tām samantam prthivīm dvis tāvai samudrah paryetı, tad yāvatī ksurasya dhārā, yāvad vā maksı- kāyāh pattram, tāvān antarenākāsah, tān indrah suparno bhūtvā vāyave prāyacchat, tān vāyur ātmanı dhitvā tatrāgamayad, yatraśva-medha-yājıno 'bhavann itt, evam iva var sa vayum eva prasasamsa, tasmād vāyur eva vyastıh, vāyuh samaştıh apa punar mriyum jayatı, ya evam veda tato ha bhuyur lāhyāyanır upararāma 2 Yajñavalkya saıd, 'He (the gandharva) evidently told (you) that they went where those who perform horse-sacrifices go' 'And where do the performers of the horse sacrifices go?' 'Thirty-two times the space covered by the sun's chariot in a day makes this world Around it covering twice the area is the earth Around it covering twice the area is the ocean Now there is just that much interspace as large as the edge of a razor or the wing of a mosquito Indra, having become a bird, delivered them to the air Air, placing them in itself led them to the place where the performers of the horse sacrifice were. Thus did he (the gandharva) praise the air Therefore, air is the separate individuals and air is the totality of all individuals. He who knows it as such, conquers further death' After that Bhujya Lahyayanı kept sılent.

Fourth Brahmana THE THEORETICAL UNKNOWABILITY OF BRAHMAN I atha hainam usastas cākrāyanah papraccha yājñavalkya, itı hovāca, yat sāksād aparoksād brahma, ya ātmā sarvāntarah, tam me vyācaksvetr eşa ta ātmā sarvāntarah katamah, yājña- valkya, sarvāntarah yah prānena prāniti, sa ta ātmā sarvan- tarah yo'panenāpāntı, sa ta ātmā sarvāntarah, yo vyānena vyānıtı, sa ta ātmā sarvāntarah, ya udānena udānti, sa ta ātmā sarvāntarah, csa ta atmā sarvantarah. I Then Usasta Cakrāyana asked him 'Yājñavalkya,' saıd he, 'explain to me the Brahman that is immedrately present and directly perceived, who is the self in all things" This 1s your self That is within all things.' 'Which is within all things,

220 The Principal Upamsads III, 5 I Yajnavalkya?' 'He who breathes in with your breathing in 1s the self of yours which is in all things He who breathes out with your breathing out is the self of yours which is in all things He who breathes about with your breathing about is the self of yours which is in all things He who breathes up with your breathing up is the self of yours which is in all things He is your self which is in all things' 2. sa hovāca usastas cākrāyanah yatha vibrūyād, asau gauh, asāv asva ıtı, evam evartad vyapadıstam bhavatı, yad eva sāksād aparoksād brahma ya ātmā sarvantarah tam me vyacaksva it esa ta atmā sarvāntarah katamah yājnavalkya, sarvāntarah na drster drastāram paśych, na śruter śrotāram śrnuyāh, na mater mantāram manvīthah, na vynāter vinātāram vijānīyāh, esa ta atmā sarvāntarah, ato'nyad ārtam tato ha ușastas cākrāyana upararāma 2. Usasta Cakrayana said 'This has been explained by you as one might say "This is a cow," "this is a horse." Explain to me the Brahman that is immediately present and directly perceived, that is the self in all things' 'This is your self that is within all things' 'Which is within all things, Yajnavalkya?' 'You cannot see the seer of seeing, you cannot hear the hearer of hearing, you cannot think the thinker of thinking, you cannot understand the understander of understandmng He is your self which is in all things Everything else is of evil' Thereupon Uşasta Cākrāyana kept sılent ärtam everything else perishes

Fifth Brahmana RENUNCIATION, THE WAY TO KNOW BRAHMAN I atha hainam kaholah kausītakeyah papraccha yājūavalkya, ıtr hovaca, yad eva sāksad aparoksād brahma ya ātmā sarvān- taralı, tam me vyācakşva itı esa ta atma sarvantarah-katamah, yājnavalkya, sarvāntarah yo'sanāyā-pıpāse šokam moham jarām mriyum atyetr etam var tam atmanam viditva, brahmanah putrarsanāyās ca vıttarsanāyās ca lokarsanāyās ca vyutthaya, atha bhikşacaryam carant yā hy eva putrarsana sā vittarsana ya vittarsanā sa lokarșana, ubhe hy ete csane eva bhavatah;

III 5 I. Brhad-āranyaka Upanisad 22I tasmād brāhmanah, pāndıtyam mırvidya bālyena tısthāset, bālyam ca pandityam ca mrvidya, atha munih; amaunam ca maunam ca mrvidya, atha brāhmanah sa brāhmanah kena syāt. yena syāt tena īdrsa eva ato'nyad ārtam tato ha kaholah kausītakeya upararāma I Now Kahola Kausītakeya asked him, 'Yājñavalkya,' said he, 'explain to me the Brahman that is immediately present and directly perceived, that is the self in all things' This is your self which is in all things.' 'Which is within all things, Yajñavalkya.' 'It is that which transcends hunger and thirst, sorrow and delusion, old age and death The Brähmanas, having known that self, having overcome the desire for sons, the desire for wealth, the desire for worlds, live the life of mendi- cants That which is the desire for sons is the desire for wealth; that which is the desire for wealth is the desire for the worlds for both these are but desires Therefore let a Brähmana, after he has done with learning, desre to live as a child When he has done (both) with the state of childhood and with learning, then he becomes silent meditator Having done with (both) the non-meditative and the meditative states, then he becomes a Brahmana (a knower of Brahman).' 'How does the Brahmana behave?' 'Howsoever he may behave, he is such indeed Everything else is of evil.' Thereupon Kahola Kauşītakeya kept sılent

Inınger asitum icchā asanāya Ś. thrst patum iccha prpasa S sorrow desire, soka itr kamah S Desire or hankering after desirable objects is the cause of sorrow delusion mistake or confusion arising from wrong perception viparīta-pratyaya-prabhavo'viveko bhramah Ś esana desire kamah All desires are of one type, since they are directed towards results, and all means are adopted towards that end sarvah phalartha-prayukta eva hi sarvam sadhanam upadatte Ś The knowers embrace the life of a monk and wander as mendicants They give up even the signs of a monk's life prescribed by the scriptures, which are sometimes merely the means of hvelthood for those who have taken to that lıfe paramahamsa-parıvrajyam pratıpadya bhıksa-caryam carantı, bhıksārtham caranam, bhıksacaryam carantı tyaktvā smārtam lıngam kevalam aśrama-mātra-saraņānam jīvana-sādhanam pārivrājya-uyanjakam. Ś mruidya having done with, having known all about. mhsesam bälya: state of the child Deussen and Gough adopt this inter- viditva Ś

222 The Principal Upamsads III 6 I pretation Immediacy and lack of reflection as in a child give us the expenience of the real See Subāla U 13 It is not a question of remaining as children, but becoming as children It involves the sacrifice of intellectual conceit, a 'sacrificim anicllectus ' We must be able to acquire nawete It is what Lao Tzu calls 'returning to the root ' St Paul says 'Thou art beside thyself, much learning doth make thee mad' Acts xxvI 24 Cp 'St Francis once said that a great scholar when he joined the Order, ought in some sort to resign even his learning, in order that, having stripped himself of such a possession he might offer himself to the arms of the Crucified' A G Little, Franciscan Papers Lists and Documents (1943), P 55 Certam things are hidden from the learned and revealed to the babes 'In this hour Jesus rejoiced, saying, I thank Thee, Heavenly Father because Thou hast hidden these things from the wise and prudent and revealed them unto babes' 'Except ye become hke little children, ye shall not see the Kingdom of God ' To become like little children is not easy It takes much effort to acquire the grace and meekness of the cluild-like, to measure our littleness against the greatness of the Supreme balya strength which is the total climination of the perception of objects of self-knowledge jana-bala-bhava. S This view is different from what is stated above Mauna is abstinence from speech It is regarded as helpful for meditation We must turn away from the world of noise into the inward stillness, the interior silence to become aware of the reality which transcends time and space Cp Kierkegaard 'The present condition of the world is diseased If I were a doctor and was asked for my advice, I should answer, Create silence, bring men to silence -- the word of God cannot be heard in the world today And if it 1s blazoned forth with all the panoply of noise so that it can be heard even in the midst of all other noise, then it is no longer the word of God Therefore, create stlence' The true knower of Brahman devotes humself exclusively to the contemplation of the self and shuns all other thoughts as distractions.

Sixth Brahmana BRAHMA, THE WORLD GROUND I atha Iuram gārgī vācal navī papraccha, yājnavalkya, sti porma, yad idaw sarvam apsr olam ca protam ca, kasmin nu 1I de apa o'as ca protas cetr vayau, gargi, it kasmin nu khalu : iyur, olas ca protas eett antariksa-lolesu, gargi, il. kasmin

III 6 I. Brhad-āranyaka Upanısad 223 nu khalu antarıksa-lokā otās ca protās cett gandharva-lokesu, gārgi, itt kasmin nu khalu gandharva-loka otas ca protās ceti ādıtya-lokesu, gārgi, ıtt kasmın nu khalv ādıtya-lokā otās ca protās cetr candra-lokesu, gārgı, itr kasmın nu khalu candra-lokā otāś ca protās celr naksatra-lokesu, gargı, its kasmin nu khalu naksatra-lokā otāś ca protā cetr deva-lokesu, gārgi, iti kasmin nu khalu deva-lokā otāś ca protās cett. ındra-lokesu gārgı, ıtr. kasmin nu khalv indra-lokā otās ca protās ceti prajā-patı-lokesu, gārgi, ıtr kasmın nu khalu prajā-pati-loka otās ca protās ceti. brahma- lokesu, gārgi, itr kasmin mu khalu brahma-loka otas ca protas cel sa hovāca, gārgı mātıprāksīh, mā te mūrdhā vyapaptat, anatıpraśnyām var devatăm atıprechası, gārgı, mātıprakşīr itı. tato ha gārgī vācaknavy upararāma I Then Gārgī Vacaknavi asked hım 'Yajnavalkya,' said she, 'since all this here is woven, like warp and woof, in water, on what, pray, is water woven, like warp and woof?' 'On air, O Gargi' 'On what, then is air woven, like warp and woof?' 'On the worlds of the sky, O Gargi' 'On what then, pray, are the worlds of the sky woven, like warp and woof?' 'On the worlds of the gandharvas, O Gargi' 'On what then, pray, are the worlds of the gandharvas woven, like warp and woof?' 'On the worlds of the sun, O Gargi' 'On what then, pray, are the worids of the sun woven, like warp and woof?' 'On the worlds of the moon, O Gargi' 'On what then, pray, are the worlds of the moon woven, lke warp and woof? 'On the worlds of the stars, O Gargi' 'On what then, pray, are the worlds of the stars woven, like warp and woof?' 'On the worlds of the gods, O Gärgi' 'On what then, pray, are the worlds of the gods woven, like warp and woof?' 'On the worlds of Indra, O Gargi' 'On what then, pray, are the worlds of Indra woven, like warp and woof?' 'On the worlds of Praja-pati, O Gargi' 'On what, then, pray, are the worlds of Praja-pati woven, hke warp and woof?' 'On the worlds of Brahma, O Gargi' 'On what then, pray, are the worlds of Brahma woven, like warp and woof?' He (Yajnavalkya) said, 'Gargi, do not question too much lest your head fall off Venly, you are questioning too much about a divinity about which we are not to ask too much Do not, O Gargi, question too much' Thereupon Gargi Vācaknavī kept sılent The basis of this whole universe is said to be brahma-loka. ma atrpraksîh Ś argues that the nature of the deityis to be gathered from scriptures and not inferred by logic. svam praśnam nyāya-

224 The Principal Upamsads III 7 I prakāram alīlya āgamena prasļavyām devatām anumānena mā praksīh

Scventh Brahmana

AIR, THE PRINCIPLE OF THE WORLD THE INNER CONTROLLER I atha haınam uddālaka āvnih papraccha yājñavalkya, itt hovāca madreşv avasāma, patancalasya kāpyasya grheșu, yajñam adhīyanah tasyasīd bharya, gandharva-grhīta, tam aprcchama, ko'sītı so'bravīt, kabandha atharvana itt so'bravīt, pataucalam kāpyam yājñıkāms ca, veltha nu tvam, kāpya, tat sūtram yasminn (v yena) ayam ca lokal, paras ca lokah, sarvam ca bhitam samdrbdhām, bhavantīt so'bravīt patañcalah kāpyah, nāham tad, bhagavan, vedeti so'bravīt patancalam kāpyam yājīkāms ca velt- ha nu tvam, kapya, tam antaryāmınam, ya ımam ca lokam param ca lokam sarvam ca bhutam yo'ntaro yamayatītı so'bravit patan- calah kāpyah, naham tam, bhagavan, vedeli so'bravīt pataucalam kāpyam yājmkāms ca, yo vat tat, kapya, sutram vidyat, tam cantar yaminam ilt, sa brahma-vit, saloka-vit, sa deva-vit, saveda-vit, sa bhuta-uit, sa atma-vit, sa sarva-vit, itt tebhyo'bravit tad aham vcda, tac cel tvam, yajnavalkya, sūtram avıdvāms tam cāntar- yāmınam brahmagavīr udajase, mūrdhā te vipatisyatīt veda vā aham, gautama, tat sibram tam cāntāryaminam ih yo vā rdam kaś cid brūyāt, veda vedett yatha vettha, tathā brūhīti I Then Uddalaka Aruni asked hım, 'Yajñavalkya,' said he, 'we lived in the house of Patañcala Käpya among the Madras, studying the scriptures on the sacrifices He had a wife who was possessed by a gandharva We asked him, "Who are you?" He said, "I am Kabandha Atharvana" He said to Patañcala Kāpya and those who studied the scriptures on the sacrifices, "Do you know, O Kapya, that thread by which this world, the other world and all beings are held together?" Patañcala Kapya said "I do not know it, Venerable Sir" He said to Patancala Kapya and those who studied the scriptures on the sacrifices "Do you know, Kapya, that inner controller from withmn who controls this world and the next and all things " Patañcala Kāpya said, "I do not know it, Venerable Sır" He said to Patañcala Käpya and those who studied the scrip- tures on the sacrifices "He who knows that thread, O Kāpya,

III 7.3 Brhad-āranyaka Upanisad 225 and that inner controller, indeed knows Brahman, he knows the worlds, he knows the gods, he knows the Vedas, he knows beings, he knows the self, he knows everything." Thus he explained it to them I know it If you, Yājñavalkya, do not know that thread, that inner controller and still take away the cows that belong only to the knowers of Brahman, your head will fall off' 'I know, O Gautama, that thread and that inner controller' 'Anyone might say, "I know, I know " Tell us what you know'

Here is a description of the world spirit, brahma-lokānām antara- tamam sutram $ It is that which binds together all beings from the hghest to the lowest, brahmadı-stamba-paryantan samdrbdhan samgrathitan, S All things are strung like a garland with a thread. Reference here is to the sūtrātman Cp Maitri I 4 Sataśślokī 12, 55 Man is a bead strung on the thread of the conscious self, and just as wooden puppets are worked by strings, so the world is operated by the sutratman, the thread spirit

2 sa hovāca vāyur var, Gautama, tat sūtram; vāyunā vai, Gautama, sūtrenāyam ca lokah paras ca lokah sarvāni ca bhūtāni samdrbdhan bhavantr, tasmad var, Gautama, purusam pretam āhuh vyasramsısatāsyāngānītı; vāyunā hi, Gautama, sūtrena samdrbdhānı bhavantīti evam etat, yājnavalkya, antaryāmınam brūhītr 2 He said, 'Air, verily, O Gautama, is that thread By air, verily, O Gautama, as by a thread this world, the other world and all beings are held together Therefore, verily, O Gautama, they say of a person who dies that his limbs have been loosened, for they are held together, O Gautama, by air as by a thread' 'Quite so, Yajñavalkya, describe the inner controller'

3 yah prthıvyām tısthan prthivyā antarah, yam prthivī na veda, yasya prthıvī sarīram, yah prthivīm antaro yamayatı, eşa ta ātmāntaryāmy amytah 3 (Yajnavalkya said,) 'He who dwells in the earth, yet is within the earth, whom the earth does not know, whose body the earth is, who controls the earth from within, he is your self, the inner controller, the immortal'

'He was in the world and the world was made by him and the world knew him not '-St John I I0 antarah within; sometimes 'different from'

226 The Principal Upansads III 7 9 4 yo'psu tısthann, adbhyo'ntarah, yam āpo na vıduh, yasyāpah Sarīram, yo'po'ntaro yamayatı, esa ta atmāntāryamy amrtah 4 'He who dwells in the water, yet is within the water, whom the water does not know, whose body the water is, who controls the water from within, he is your self, the inner con- troller, the immortal' 5 yo'gnau tisthann, agner antarah, yam agmır na veda, yasyāgnıh sarīram, yo'gnım antaro yamayatı, esa ta atmāntar- yamy amrtah 5 'He who dwells in the fire, yet is within the fire, whom the fire does not know, whose body the fire is, who controls the fire from within, he is your self, the inner controller, the immortal' 6. yo'ntarıkse tısthann antarıksad antarah yam antarıksam na veda, yasyāntarıksam sarīram, yo'ntarıksam antaro yamayatı, esa ta ātmāntāryamy amrtah 6 'He who dwells in the sky, yet is within the sky, whom the sky does not know, whose body the sky is, who controls

immortal' the sky from within, he is your self, the inner controller, the

7. yo vâyau tısthann vāyor antarah, yam vāyur na veda, yasya vāyuh sarīram, yo vāyum antaro yamayatı, esa ta ātmāntāryāmy amrtah 7 'He who dwells in the air, yet is withmn the air, whom the air does not know, whose body the air is, who controls the air from within, he is your self, the inner controller, the immortal' 8 yo dıvr tısthan dıvo'ntarah, yam dyaur na veda, yasya dyauh sariram, yo dıvam antaro yamayatı, esa ta almantaryamy amrtah 8 'He who dwells in the heaven, yet is within the heaven, whom the heaven does not know, whose body the heaven is, who controls the heaven from within, he is your self, the inner controller, the immortal' 9 ya adilye tısthann ādıtyād antarah, yam ādıtyo na veda, yasyādıtyah sarīram, ya ādıtyam antaro yamayatı, esa ta ātmān- taryāmy amrtah 9 'He who dwells in the sun, yet is within the sun, whom the sun does not know, whose body the sun is, who controls the

immortal' sun from within, he is your self, the mnner controller, the

III 7 14 Brhad-āranyaka Upanisad 227 It is not the 'sun whom all men see' but that 'whom we know with the mind' Atharva Veda X 8 14. It is the 'light of lights' RV I, 1I3 I, BG XII 17. 'Whose body is seen by all, whose soul by none' Plato Laws 898 D 'That was the true light of the world' John I. 4, I 9, IX 5 See CU I 66, which speaks of an effulgent person in the solar regions who is free from evil I0 yo diksu tisthan, digbhyo'ntarah, yam diso na viduh, yasya dısalı śarīram, yo dıśo antaro yamayati, eşa ta ătmāntar- yamy amrtah. 10. 'He who dwells in the quarters (of space), yet is within the quarters, whom the quarters do not know, whose body the quarters are, who controls the quarters from within, he is your self, the inner controller, the immortal' II yas candra-tārake tışthams candra-tārakad antarah, yam candra-tārakam na veda, yasya candra-tarakam sarīram, yas candra-tārakam antaro yamayatı, esa ta ātmāntaryāmy amrtah II 'He who dwells in the moon and the stars, yet is within the moon and the stars, whom the moon and the stars do not know, whose body the moon and the stars are, who controls the moon and the stars from within, he is your self, the inner controller, the immortal' I2. ya ākāse tışthann ākāšād antarah, yam ākāso na veda, yasyākāšah śarīram, ya ākāsam antaro yamayati, esa ta ātmān- taryāmy amrtah I2 'He who dwells in the ether, yet is within the ether, " whom the ether does not know, whose body the ether is, who controls the ether from within, he is your self, the inner con- troller, the immortal' I3 yas tamasi tisthams tamaso'ntarah, yam tamo na veda yasya tamah śarīram, yas tamo'ntaro yamayatı, esa ta atman- taryamy amrtah 13 'He who dwells in the darkness, yet is within the darkness, whom the darkness does not know, whose body the darkness is, who controls the darkness from within, he is your self, the inner controller, the immortal' 14. yas tejası tısthams tejaso'ntarah, yam tejo na veda, yasya tejah śarīram, yas tejo'ntaro yamayatı, esa ta ātmāntaryāmy amrtah ıty adhıdarvatam, athādhibhūtam. 14 'He who dwells mn the light, yet is within the light, whom the light does not know, whose body the light is, who controls

228 The Principal Upamsads III. 7 I9 the light from within, he is your self, the inner controller, the immortal. Thus far with reference to the divinities Now with reference to beings.' adhibhutam pertaining to the different grades of beings from Brahma down to a clump of grass. brahmadi-stamba-paryantesu antaryami-darsanam S I5 yah sarvesu bhutesu tisthan, sarvebhyo bhutebhyo'ntarah, yam sarvāni bhūtān na viduh, yasya sarvan bhūtāni sarīram, yahı sarvan bhūtāni antaro yamayatı, esa ta ātmāntaryāmy amrtah ıty adlubhūtam; athadhyātmam. 15. 'He who dwells in all beings, yet is within all beings, whom no beings know, whose body is all bemngs, who controls all beings from within, he is your self, the inner controller, the immortal Thus far with reference to the beings Now with reference to the self' 16 yah prāne tisthan prāņād antarah, yam prāno na veda, yasya prānah sarīram, yah prānam antaro yamayati, eşa ta atmāntaryamy amrtah. 16. 'He who dwells in the breath, yet is within the breath, whom the breath does not know, whose body the breath 1s, who controls the breath from within, he is your self, the inner controller, the immortal' prana. breath S means by it the nose prana-vayu-sahite ghrane I7 yo vāci tısthan vāco'ntarah, yam vān na veda, yasya vāk Sarīram, yo vacam antaro yamayatı, eşa ta atmantaryamy amrtah 17. 'He who dwells in (the organ of) speech, yet 1s within speech, whom speech does not know, whose body speech 1s, who controls speech from within, he is your self, the mnner controller, the immortal' I8 yas cakşusı tisthams caksuso'ntarah, yam caksur na veda, yasya caksuh Sarīram, yas caksur antaro yamayatı, esa ta āimāntaryāmy amriah. I8 'He who dwells in the eye, yet is within the eye, whom the eye does not know, whose body the eye is, who controls the eye from within, he is your self, the inner controller, the immortal' 19 yah śrotre tısthan śrotrad antarah, yam śrotram na veda, yasya śrotram śarīram, yah śrotram antaro yamayatı, esa ta ātmāntaryāmy amrtal.

III 7.23 Brhad-āranyaka Upansad 229 19 'He who dwells in the ear, yet is within the ear, whom the ear does not know, whose body the ear is, who controls the ear from within, he is your self, the inner controller, the immortal' 20. yo manası tısthan manaso'ntarah, yam mano na veda, yasya manah śarīram, yo mano'ntaro yamayati, esa ta atmăn- taryāmy amrtah. 20. 'He who dwells in the mind, yet is within the mind, whom the mind does not know, whose body the mind is, who controls the mind from within, he is your self, the inner controller, the immortal.'

21 .yas tvacr tisthams ivaco'ntarah, yam tvan na veda, yasya tvak Sarīram, yas tvacam antaro yamayatı, eşa ta ātmāntaryāmy amriah 21 'He who dwells in the skin, yet is within the skin, whom the skin does not know, whose body the skin is, who controls the skin from within, he is your self, the inner controller, the immortal' 22, yo vyñāne tisthan, vyñānad antarah, yam vjňānam na veda, yasya vıjnānam śarīram, yo vyjnanam antaro yamayatı, esa ta ātmāntaryāmy amrtah. 22 'He who dwells in the understanding, yet is within the understanding, whom the understanding does not know, whose body the understanding is, who controls the understanding from within, he is your self, the mner controller, the immortal.' Ś discusses the,text in S B I 2 18-20 Both the Kanva and the Madhyandina recensions speak of the universal and the mdividual selves as different from each other, the former being the ruler and the latter the ruled The Kanva speaks of the embodied self as the understanding and the Madhyandina speaks of it as the self: yo vijnāne tısthan it kānvah, atra-vynāna-sabdena sarīrah ucyate, ya ālmanı tısthan itr madhyandınah, atra ātma-sabdah śarīrasya vācakah For Ramanuja this passage is important as a support for his doctrine of visıstadvarta Madhva uses this text in support of his theory of the absolute distinction between Brahman and the individual soul 23 yo retası tısthan retaso'ntarah, yam reto na veda, yasya retah śarīram, yo reto'ntaro yamayatı, esa ta ātmāntaryāmy amrtah' adrsto drastā, aśrutah śrotā, amato mantā, avynato vnātā nānyo'to'stı drastā, nanyo'to'str śrotā, nanyo'to'sts

230 The Principal Upanisads III 8 2 mantā, nānyo'to'str vynātā esa ta ātmāntaryāmy amriah ato'nyad ārtam tato hoddālaka ārunr upararāma 23 He who dwells in the semen, is other than the semen, whom the semen does not know, whose body the semen is, who controls the semen from within, that is your self, the inner controller, the immortal He is never seen but is the seer, he is never heard but is the hearer He is never perceived, but is the percerver He is never thought but is the thinker There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other thinker but he He is your self, the inner controller, the immortal Everything else ıs of evil After that Uddālaka Arun kept silent Everything that s not the self perishes

them all Though he is free from all the empirical qualities, he still controls

Cp S sarva-samsāra-dharma-varnıtah sarva-samsārınām karma- phala-vibhāga-kartā

Erghth Brahmana

THE UNQUALIFIED BRAHMAN I atha ha vācaknavy uvāca, brāhmanā bhagavantah, hanta, aham imam dvau praśnau praksyāmi, tau cen me vaksyatı, na vai jātu yusmākam imam kas cid brahmodyam jetetr prccha, gārgīti I Then Vacaknavi said 'Venerable Brahmanas, I shall ask him two questions If he answers me these, none of you can defeat him in arguments about Brahman' 'Ask, Gārgi' Vācaknavī is also Gargī but she is not the Gargi, who is the wife of Yajñavalkya brahmodya discussion about Brahman which often accompamied the sacrifices 2 sā hovāca aham var tvā, yājnavalkya, yathā kāsyo vā vardeho vā ugra-putrah, uyyam dhanur adhıjyam krlvā, dvau bānavantau sapatna-atıvyādhinau haste kriva upottisthet, evam evāham tvā dvābhyām praśnābhyām upodasthām, tau me brūhīti prccha, gārgı, ıtı 2 She said, 'As a warrior son of the Kasis or the Videhas might rise up against you, having strung his unstrung bow

III 8.7. Brhad-āranyaka Upanisad 23I and having taken in his hand two pointed foe-piercing arrows, even so, O Yajñavalkya, do I face you with two questions. Answer me these.' 'Ask, Gargi' (said he) 3 să hovāca yad urdhvam, yājnavalkya, divah, yad avak prthıuyah, yad antara dyavaprthivī ime, yad bhutam ca bhavac ca bhavisyac cetr acaksate, kasmims tad otam ca protam ceti. 3 She said 'That, O Yajnavalkya, of which they say, it is above the heaven, it is beneath the earth, that which is between these two, the heaven and the earth, that which the people call the past, the present and the future, across what is that woven, like warp and woof?' avāk below, arvāk. 4 sa hovāca, yad urdhvam, gārgı, dıvah, yad avāk prthwvyāh, yad antara dyavaprthivī ime, yad bhutam ca bhavac ca bhavisyac cety ācaksate, akase tad otam ca protam celt. 4 He said 'That which is above the heaven, that which is beneath the earth, that which is between these two, heaven and earth, that which the people call the past, the present and the future, across space is that woven, like warp and woof.' 5 sā hovāca, namas te'stu, yājnavalkya, yo ma etas vyavocah: aparasmar dhārayasvetr prccha, gārgi, iti 5 She said, 'Adoration to you, Yajnavalkya, who have 'Ask, Gārgi' answered this question for me. Prepare yourself for the other'

6 sā hovāca, yad urdhvam, yājñavalkya, dwvah, yad avāk prtlnuyāh, yad antarā dyāva-prthivī ime, yad bhutam ca bhavac ca bhavisyac cety acaksate: kasmims tad otam ca protam ceti. 6 She said. 'That, O Yajñavalkya, of which they say, it is above the heaven, it is beneath the earth, that which is between these two, the heaven and the earth, that which the people call the past, the present and the future, across what is that woven like warp and woof?' 7 sa hovāca, yad urdhvam, gārgi, divah, yad avāk prthivyāh, yad antarā dyāvaprthivī ime, yad bhūtam ca bhavac ca bhavisyac cety ācaksate akāsa eva tad otam ca protam ceti, kasmin nu khalv ākāśa otaś ca protas cett 7 He said. 'That which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which the people call the past, the present and the

232 The Principal Upanisads III 8 9 future, across space is that woven like warp and woof Across what is space woven like warp and woof?' It is a difficult question If Yajnavalkya does not explain it because he thinks it inexplicable, he lays himself open to the charge of non- comprehension, a-pratipatti, if, on the other hand, he attempts to explamn what is inexplicable he would be guilty of contradiction, vi-pratrpattı 8 sa hovāca, etad var tad aksaram, gārgı, brāhmanā abhiva- dantı, asthūlam, ananu, ahrasvam, adīrgham, alohrtam, asneham, acchāyam, atamah, avāyv anākāšam, asangam, arasam, agan- dham, acaksuskam, aśrotram, avāk, amanah, atejaskam, aprānam, amukham, amātram, anantaram, abāhyam, na tad aśnātı kim cana, na tad aśnāt kaś cana 8 He said 'That, O Gargi, the knowers of Brahman, call the Imperishable It is neither gross nor fine, neither short nor long, neither glowing red (like fire) nor adhesive (like water) (It is) neither shadow nor darkness, neither air nor space, un- attached, without taste, without smell, without eyes, without ears, without voice, without mind, without radiance, without breath, without a mouth, without measure, having no within and no without It eats nothing and no one eats it' This passage brings out that the Imperishable is neither a sub- stance nor a possessor of attibutes aksara It is not the letter but the Supreme Self, aksaram paramatma eva, na varnah SB I 3 10 It is the changeless reality 9 etasya vā aksarasya prašāsane, gārgı, sūryācandramasau vdhrtau tısthatah, etasya vā aksarasya prašāsane, gārgı, dyāvā- prthrvyau vidhrte tısthatah, etasya vā aksarasya prasāsane, gārgi, mımesā, muhūrtā, ahorātrany ardhamāsā, māsā, rtavah, samvat- sara ır vıdhrtās tısthantı, etasya vā aksarasya prašāsane, gārgi, prācyo' nyā nadyah syandante śvetebhyah parvatebhyah, praticyo' nyāh, yām yām ca dišam anu, etasya vā aksarasya prašāsane, gārgı, dadato manusyāh prasamsantı, yajamānam devāh, darvīm pıtaro 'nvāyattāh 9 'Verily, at the command of that Imperishable, O Gārg, the sun and the moon stand in their respective positions At the command of that Imperishable, O Gargi, heaven and earth stand in their respective positions At the command of that Imperishable, O Gargi, what are called moments, hours, days and nghts, half-months, months, seasons, years stand in their respective positions At the command of that Imperishable, O

III 8 I2 Brhad-āranyaka Upanışad 233 Gärgi, some rivers flow to the east from the white (snowy) mountains, others to the west in whatever direction each flows By the command of that Imperishable, O Gargi, men praise those who give, the gods (are desirous of) the sacrificer and the fathers are desirous of the darvi offering.' Inferential evidence from the orderliness of the world is here given anumānam pramānam upanyasyat Ś The maintenance of the respective positions of heaven and earth is not possible without the guidance of an intelligent transcendent ruler cetanāvantam prasāsıtāram asamsārinam antarena naitad yuktam. S. I0 yo vā etad aksaram, gārgı, avıdıtvāsmiml loke juhoti, yajate, tapas tapyate, bahūn varsa-sahasrāny antavad evāsya tad bhavatı; yo va etad aksaram, gārgi, aviditvasmāl lokat praiti, sa krpanah, atha ya etad aksaram, gārgi, vidıtvāsmāl lokāt prarti, sa brahmanah 10 'Whosoever, O Gärgi, in this world, without knowing this Imperishable performs sacrifices, worships, performs austerities for a thousand years, his work will have an end; whosoever, O Gargi, without knowing this Imperishable departs from this world, is pitiable But, O Gargi, he who knowing the Im- pershable departs from this world is a Brāhmana (a knower of Brahman ' yad ajñānāt samsāra-prāplıh, yad gnānac camrtatva-prāptıh R II tad vā etad aksaram, gārgı, adrstam drastr, asrutam, śrotr, amatam mantr, avynātam vijnatr, nānyad ato'sti drastr, nanyad ato' str śrotr, nanyad ato' str mantr, nanyad ato' sti vyñātr; etasmun nu khalv aksare, gārgr, ākāsa otas ca protas ca. II 'Verily, that Imperishable, O Gargi, is unseen but is the seer, is unheard but is the hearer, unthought but is the thinker, unknown but is the knower. There is no other seer but this, there is no other hearer but this, there is no other thinker but this, there is no other knower but this. By this Imperishable, O Gärgi, is space woven like warp and woof' 12. sā hovāca; brāhmana bhagavantah, tad eva bahu manye- dhvam yad asmān namaskārena mucyedhvam; na var jātu yusmā- , kam iam kascid brahmodyam jeteti. tato ha vacaknavy upa- rarāma I2 She said 'Venerable Brahmanas, you may think it a great thing if you get off from him though bowing to him. Not one

234 The Principal Upanisads III 9 I of you will defeat him in arguments about Brahman ' Thereupon (Gārgī) Vācaknavī kept sılent Ś says that the same Brahman on account of the differences in limiting adjuncts, upadhbhedena is called differently tasman mırupādhkasyātmano mrupākhyalvān nırvisesatvād ekatvāc ca neti netīti vyapadeśo bhavatı, avıdyā-kāma-karma-visısța-kārya-karano- pādhır ātmā samsārī jīva ucyate, miya-nratısaya-jāna-sakty-upādhır ātmāntaryāmīśvara ucyate, sa eva mrupādhih kevalah śuddhah svena- svabhāvenāksaram param ucyate Therefore the unconditioned Self, being beyond speech and mind, undifferentiated and one, is defined as 'not this,' 'not this', when it has the limiting adjuncts of the body and the organs, the products of ignorance, desire and work, it is called the individual ego, when the self has the limiting adjunct of eternal knowledge and power, it is called the inner controller, the Supreme Lord The same self, absolute, alone, pure is called the Imperishable Supreme Self The self is everywhere assuming different forms For S the differences are all traceable to limiting adjuncts and to nothing else, upādhi- bhedenawvarsām bhedah, nānyathā

Ninth Brahmana

MANY GODS AND ONE BRAHMAN I atha hainam vidagdhah šākalyah papraccha katı devāh, yājñavalkya, ıtı sa hartayaıva mvidā pratipede, yāvanto varśva- devasya mıvidy ucyante, trayaś ca trī ca satā, trayas ca trī ca sahasretr aum itı hovāca, katy eva devāh, yājnavalkya it trayas trimsad ıtı Aum itr hovāca, katy eva devāh, yājñavalkya, itı sad ıtr aum iti hovaca, katy eva devāh, yājnavalkya, itr traya iti aum itı hovāca, katy eva devāh, yājnavalkya, itı dvāv itr aum itt hovāca, katy eva devāh, yājnavalkya, itr adhyardha it aum itt hovāca, katy eva devāh, yājnavalkya, ıtı eka itr aum itr hovāca katame te trayas ca tri ca sahasreti I Then Vidagdha Sakalya asked him 'How many gods are there, Yajnavalkya?' He answered, in accord with the following murd (invocation of the gods) 'As many as are mentioned in the mivrd of the hymn of praise to the Visve-devas, namely, three hundred and three, and three thousand and three' 'Yes,' he sard, 'but how many gods are there, Yajnavalkya?' 'Thirty three' 'Yes,' he said, 'but how many gods are there, Yajña-

III 9 4 Brhad-aranyaka Upamısad 235 valkya?' 'Sıx' 'Yes,' said he, 'but how many gods are there, Yajñavalkya?' 'Three ' 'Yes,' said he, 'but how many gods are there, Yajnavalkya?' 'Two' 'Yes,' said he, 'but how many gods are there, Yajnavalkya?' 'One and a half' 'Yes,' said he, 'but how many gods are there, Yajnavalkya?' 'One' 'Yes,' said he, 'but which are those three hundred and three and three thousand and three?'

thurd group of verses giving the number of the gods which are recited in the hymns of praise to the Visve-devas devatā-samkhyā-vā- cakām mantra-padān kānicid varśva-deve sastre śasyamte. Ś 2 sa hovāca, mahımāna evarsām ete, trayas trmšai tv eva devā itt katame te trayas trimšad itr astau vasavah ekādaśa rudrāh, dvādasādıtyāh, te ekatrimsat indras caiva prajapats ca trayastrımsāv itr 2 He (Yājñavalkya) said, 'They are but the mamfestations of them, but there are only thirty-three gods' 'Which are these thirty-three?' 'The eight Vasus, the eleven Rudras, and the twelve Adityas, these are thirty-one, Indra and Praja-patt (make up) thurty-three' mahımānah marfestations. vibhūtayah Ś. 3 katame vasava ıtı agmś ca prthivī ca vāyus cantariksam cādityaś ca dyauś ca candramāś ca naksatrān ca, ete vasavah, etesu hīdam sarvam hıtam itr, tasmād vasava itt. 3 'Which are the Vasus?' 'Fire, the earth, the air, the sky, the sun, the heaven, the moon, the stars, these are the Vasus for in them all this is placed therefore they are called Vasus.' The Vasus transform themselves into bodies and organs of all beings which serve as the support for their work and its frution as also into their dwelling-places They help other beings to live and they themselves lıve, prānınam karma-phalāśrayatvena kārya- karana-samghata-rūpena tan mvāsatvena viparinam anto jagad ıdam sarvam vasayantı vasantı ca S Because they help others to live they are called Vasus te yasmad vāsayantı, tasmād vasava ii Ś 4 katame rudrā ıtı daseme puruşe prānāh atmaikādasah; te yadāsmāt sarīrān martyād utkrāmantı, atha rodayanti, tad yad rodayaniı, tasmād rudrā itt. 4 'Which are the Rudras?' 'These ten breaths in a person with the mind as the eleventh When they depart from this

236 The Principal Upanisads III 9 8 mortal body, they make us (his relatives) weep So because they make us weep, therefore they are called Rudras' ten breaths the ten sensory and motor organs jana-karmendniyam daśa purusasthām: R

5 katama ādıtyā itı dvādaśa vai māsāh samvatsarasya, cta adıtyah, ete hīdam sarvam ādadānā yantı, te yad idam sarvam ādadānā yantı, tasmād ādıtyā itt 5 'Which are the Adityas?' 'Verly, the twelve months of the year, these are Adityas, for they move carrying along all this Since they move carrying along all this, therefore they are called Ādityas'

6 katama mdrah, katamah prajāpatır sti, stanayitnur eve- ndrahı, yajñah prajāpatır dtt katamah stanayıtnur itı asanır itı katamo yajna ih pasava it 6 'Which is Indra? Which is Praja-pati? 'Indra is the thunder, Praja-pal is the sacrifice' 'Which is the thunder" 'The thunderbolt.' 'Which is the sacnfice?' 'The (sacrificial) anımals'

asanth thunderbolt vajram S Anmals are called sacrifices as the latter depend on ammals ajnasya h sadhanam pasavah Š. 7. Latame sad it agnis ca prthıvī ca vāyus cāntarıksam cadityas ca dyans ca, ete sat, eie hidam sarvam şad ilt 7 'Which are the siv> 'Fire, the earth, the air, the sky, the sun and the heaven, these are the siv, for the srx are all this' 8 Falame te trayo deva tt ima eva trayo lokak, esu hime sarve de: i th lataman tau dvan devav dt, annam cawa pranas cett Aatumn'dhyardha th yo yam pavala il & 'Which are the three gods?' 'They are, verily, the three worlds, for mn them all these gods eust' 'Which are the two 1' 'To xt and breath' 'Which is thr one and a half?' 'Thrs on h re who blows (the air) The eoth and the fire male onr god, thr shy and the air another. th onm oil tl heavn a thrd fythnim agrin. catl il ptyadlo der i

Det of mater atdd lb the ret dey lop. m ran, can t pran ieatlan

III 9 II Brhad-āranyaka Upanisad 237 9 tad ähuh, yad ayam eka warva pavate, atha katham adhy- ardha ıtr yad asmınn idam sarvam adhyārdhnot, tenādhyardha itı, katama eko deva itı. prāna itr, sa brahma, tyad rty ācaksate. 9 'Regarding this, some say, since he who blows is like one, how then is he one and a half? (The answer is) because in him (when he blows) all this grew up' 'Which is the one God?' The Breath. He is Brahman They call him tyat (that)' adhyardhnot. grew up, attains great growth, adhiruddhim prapnot. S. The one God has different names, forms, activities, attributes and powers owing to differences of function devasyarkasya nama-rūpa-karma-guna-sakti-bhedo' dhikara-bhedat Ś

EIGHT DIFFERENT PERSONS AND THEIR CORRESPONDING DIVINITIES I0 prthivy eva yasyāyatanam, agnır lokah, mano gyotıh, yo var tam purusam vidyāt sarvasyātmanah parāyanam, sa vai veditā syāt, yājñavalkya veda vā aham tam purusam sarvasyā- tmanah parāyanam, yam āttha; ya evāyam sārīrah puruşah, sa esah vadarva śākalya, tasya kā devatā itr amrtam itr hovāca 10 'Verily, he who knows that person whose abode is the earth, whose world is the fire, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajnavalkya Verily, I know that person, who is the ultimate support of every soul, of whom you speak' This very person who is in the body is he. Tell me, Sakalya, who 1s his god?' 'The immortal,' said he. āyatanam abode aśrayah Ś ādhārah R parāyanam ultımate support param ayanam para āšrayah Ś. parama-prāpya-bhūtah purusa-sabdıtah paramātmā R. II kāma eva yasyāyatanam, hrdayam lokah, mano jyotıh, yo var tam purusam vıdyāt sarvasyātmanah parāyanam, sa vai vedıtā syāt, yājñavalkya veda vā aham tam purusam sarvasya ālmanah parāyanam, yam āttha, ya evāyam kāmamayah purusah sa esah vadaıva, śākalya, tasya kā devatā its strryah, itr hovāca. II. 'Venly, he who knows that person whose abode is desire, whose world is the heart, whose light is the mind, who is the ultimate support of every soul, he, verly, would be a knower, O Yajnavalkya ' 'Verly, I know that person who is the ultimate support of every soul, of whom you speak. This very person who is made of desire is he. Tell me, Sakalya, who is his god?' 'Women,' said he.

238 The Principal Upanisads III 9 I4 kāma desıre desıre for sex pleasures strī-vyatıkarābhılāsah kāmah hrdayam lokah We see through the intellect hrdayena buddhya paśyatı Ś women for men's desire is inflamed through them strīto hi kāmasya dīptir jayate Ś I2 rūpāny eva yasyāyatanam, cakşur lokah, mano jyotıh, yo var tam purusam vıdyāt sarvasyātmanah parāyanam, sa var veditā syāt, yājñavalkya veda vā aham tam purusam sarvasyāt- manah parāyanam, yam āttha ya evāsāv ādıtye puruşah, sa esah vadaıva, śākalya, tasya kā devatā ıtr satyam iti hovāca I2 'Verily, he who knows that person whose abode is forms, whose world is the eye, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajnavalkya ' 'Verily, I know that person who is the ultimate support of every soul, of whom you speak This very person who is in the sun is he Tell me, Sakalya, who is his god?' 'Truth,' said he forms colours like white and black sukla-krsnadim Ś I3 ākāśa eva yasyāyatanam, śrotram lokah, mano jyotıh, yo var tam purusam vıdyāt sarvasyātmanah parāyanam, sa vai vedıtā syāt, yājavalkya veda vā aham tam purusam sarvasyāt- manak parāyanam, yam āttha, ya evāyam śrautrah prātiśrutkah purusah sa esah vadarva, śākalya, tasya kā devatā itr disah itr hovāca 13 'Verily, he who knows that person, whose abode 1s space, whose world is the ear, whose light is mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajnavalkya ' Verily, I know that person who is the ultimate support of every soul, of whom you speak This very person who is in hearing and who is in the echo is he Tell me, Sakalya, who is his god>' 'The quarters of space,' said he pratisrutkah pratrdhvam-virstah R I4 tama eva yasyāyatanam, hrdayam lokah, mano ryotıh, yo var tam purusam vıdyāt sarvasyātmanah parāyanam, sa vai veditā syāt, yājñavalkya veda vā aham tam purusam sarvasyāt- manah, parāyanam, yam āttha, ya evāyam chāyāmayah purusah sa esah vadarva, śākalya, tasya kā devatā itr mrtyur itr hovāca I4 'Verily, he who knows that person, whose abode is darkness, whose world is the heart, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a

III 9 I7 Brhad-āranyaka Upanisad 239 knower, O Yajñavalkya.' 'Verily, I know that person who is the ultimate support of every soul, of whom you speak This very person who is made of shadow is he Tell me, Sākalya, who is his god>' 'Death,' said he. 15 rūpāny eva yasyāyatanam, caksur lokah, mano yyotıh, yo var tam urusam vıdyāt sarvasyātmanah parāyanam, sa var veditā syāt, yājnavalkya veda vā aham tam purusam sarvasyāt- manah parāyanam, yam āttha. ya evāyam ādarse puruşah, sa esah vadarva, śākalya, tasya kā devatā itr, asur its hovāca. 15 'Verily, he who knows that person, whose abode is forms, whose world is the eye, whose light is the mind, who is the ultimate support of every soul, he, verly, would be a knower, O Yajnavalkya ' 'Verily, I know that person who is the ultimate support of every soul, of whom you speak This very person who is in the looking-glass is he Tell me, Sakalya, who is his god?' 'Life,' said he 16. āpa eva yasyāyatanam, hrdayam lokah, mano ryotih, yo var tam purusam vıdyāt sarvasyātmanah parāyanam, sa vai veditā syāt, yājnavalkya. veda vā aham tam purusam sarvasyāt- manah parāyanam, yam attha ya evāyam apsu purusah sa esah vadaiva, sākalya, tasya kā devatā its varuna iti hovāca. 16 'Verily, he who knows that person, whose abode is water, whose world is the heart, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajnavalkya ' 'Verly, I know that person who is the ultimate support of every soul, of whom you speak This very person who is m water is he. Tell me, Sakalya, who is his god?' 'Varuna,' saıd he varuna' raın. I7 reta eva yasyāyatanam, hrdayam lokah, mano jyotıh yo var tam purusam vıdyāt sarvasyātmanah parāyanam sa vai veditā syāt, yājnavalkya. veda vā aham tam purusam sarvasyāt- manah, parayanam, yam āttha. ya evāyam putramayah purusah, sa eşalı vadarva, sākalya, tasya kā devatā ıti prajāpatıh stī hovāca 17 'Verly, he who knows that person, whose abode is semen, whose world is the heart, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajñavalkya ' 'Verily, I know that person who is the ultimate support of every soul, of whom you speak This

240 The Princrpal Upanisads III 9 2I very person who is made of a son is he Tell me, Sakalya, who is his god?' 'Praja-patr,' said he I8 Šākalya, ıtı hovāca yājnavalkyah, tvām svid ime brāhmanā angārāvaksayanam akratā u itı 18 'Sākalya,' saıd Yājñavalkya, 'have these Brāhmanas made you their remover of burning coals?' 'Have these Vedic scholars thrown you to me to be burnt or consumed by me?'

FIVE DIRECTIONS IN SPACE, THEIR DEITIES AND SUPPORTS

19 yājñavalkya, ıtr hovāca śākalyah, yad ıdam kuru-pancā- lānām brāhmanān atyavādīh, kım brahma vidvān iti, diso veda sadevāh sapratısthā itr yad diso vettha sa devāh sapratısthāh 19 'Yājnavalkya,' saıd Sākalya, 'What is the Brahman you know, that you have talked down the Brahmanas of the Kuru-pancalas?' 'I know the quarters with their deities and supports' 'If you know the quarters with their deities and supports,

20 kım-devato'syām prācyām dıšy asītı ādıtya-devata iti sa ādıtyah kasmın pratısthıta ıtı caksusītı kasmin nu caksuh pratısthntam itr rūpesv itr caksusā hi rūpān pasyatı kasmin nu rūpān pratısthitānītr hrdaye itr hovāca, hrdayena hi rupān jānatı, hrdaye hy eva rūpām pratisthitān bhavantītr evam evartat, yājnavalkya 20. 'What deity have you in this eastern quarter?' (Yajña- valkya said) 'the deity sun ' 'That sun, on what is it supported?' 'On the eye' 'On what is the eye supported?' 'On forms, for one sees forms with the eye' 'On what are forms supported?' 'On the heart,' said he (Yājnavalkya), 'for one knows the forms through the heart, on the heart only are the forms supported' 'Even so, Yājñavalkya' Whatever forms we meditate upon, we become identified with

yate S them yam yam devatam upaste thaiva, tad bhutas tam tam pratrpad-

hırdaya heart It refers to the intellect and the mind taken together hırdayam ıı buddhı-manasī ekīkrtya mrdesah Ś 21 kım-devato'syām daksınāyām disy asītı yama-devata iti sa yamah kasmın pratısthıta ıtı yajña ıtı kasmın nu yajñah

III. 9 23. Brhad-āranyaka Upanişad 24I pratısthita iti. daksınāyām ıtı kasmin nu dakșiņā pratısthıtā iti. śraddhāyām iti yadā hy eva śraddhatte atha daksınām dadāti; śraddhayām hy eva dakşınā pratısthitā iti. kasmin nu śraddhā pratısthıtā itt hrdaye itr. hovaca hrdayena hi śraddhām jānāti, hrdaye hy eva sraddha pratisthita bhavatīti. evam evartat, yājñavalkya. 21. 'What deity have you in this southern quarter?' (Yajnavalkya said) 'The deity Yama,' 'That Yama, on what is he supported?' 'On the sacrifice.' 'On what is the sacrifice supported?' 'On the offerings to the priests' 'And on what are the offerings to the priests supported?' 'On faith, for when one has faith, he gives offerings to the priests Therefore it is on faith that the offerings to the priests are supported' 'On what is faith supported?' 'On the heart,' he (Yajnavalkya) said, 'for through the heart one knows faith; verily, on the heart alone is faith supported.' 'Even so, Yajnavalkya.' faith faith in the Vedas accompanied by devotion, astıkya-buddkir bhakt-sahita S. 22 kım-devato'syām pratīcyām dsy asīti. varuna-devata iti, sa varunah kasmin pratısthita iti apsv iti. kasmin nv apah pratısthitā itı retasītı, kasmin nu retah pratıştintam rti. hrdaye ıtı, hovāca; tasmād apı pratiriipam jatam ahuh, hydayād iva srptah, hrdayad wa mrmta itr, hrdaye hy eva retah pratışthitam bhavatitı evam evartat, yājñavalkya. 22 'What deity have you in this western quarter?' 'The deity Varuna' 'That Varuna, on what is he supported?' 'On water' 'On what is water supported?' 'On semen' 'On what is semen supported?' 'On the heart,' he said 'Therefore they say of a new-born child who resembles (the father) that he seems as if he shpped out of his heart, he is buut out of his heart, for on the heart alone is semen supported' 'Even so, Yājñavalkya ' Semen is said to be an effect of the heart, for sex desire is a modification of the heart and semen issues when the heart of man is under the ınfluence of sex desire: hrdayasya karyam retah, kāmo hydayasya urttih, kamno I hydayad reto' dhiskandatı. $ 23 kim-devato'syām udīcyām disy asītı. soma-devata itt. sa somal kasıın pratısthıta ıti. dīksāyām ıtı. kasmin nu dīkșā pratışthıtā ıtt. satya ıti. tasmād apı dīkşıtam āhuh, satyam vada ıtı satye hy eva dīkşā pratısthitā ıti kasmın nu satyam

242 The Principal Upanisads III 9 26 pratısthıtam ıtr hrdaye itr hovaca, hrdayena hi saiyam jānāti hrdaye hy eva satyam pratisthitam bhavatiti evam evartat, yājnavalkya 23 'What deity have you in this northern quarter?' 'The deity Soma' 'That Soma, on what is he supported?' 'On the imtiatory rite' 'On what is intiation supported?' 'On truth, therefore, they say to one who is initiated, "speak the truth" for on truth alone is the initiation supported ' 'On what is truth supported?' 'On the heart,' he (Yajnavalkya) said, 'for through the heart one knows truth, therefore it is on the heart that the truth is supported' 'Even so, Yajnavalkya'

24 kım-devato'syām dhuvāyām disy asītı agmi-devata it so'gnıh kasmın pratısthıta ıtı vāc itr kasmın nu vāk pratışthitā ıtr hrdaya ıt kasmın nu hrdayam pratısthitam itr 24 'What deity have you in this fixed quarter (zenith)?' 'The deity, fire' 'On what is fire supported?' 'On speech' 'On what is speech supported?' 'On the heart ' 'On what is the heart supported?' 25 ahallıka ıtı hovāca yājñavalkyah, yatrartad anyatrāsman manyāsaı, yaddhy etad anyatrāsmat śyāt, śvāno varnad adyuh vayāmsı varnad vrmathnīrann itt 25 'You ghost,' said Yajnavalkya, 'that you think that it (the heart) would be elsewhere than in ourselves, for if it were anywhere else than in ourselves, the dogs might eat it (the body) or the birds tear it to pieces' Cp Sumsumāra Jātaka ahallika ghost, that which disappears by day, ahan liyate A Madhva means a fool, one who has his knowledge, ahar, in a potential, lika, condition His knowledge is not developed When the heart leaves the body, the body becomes dead

THE SELF 26. kasmin nu tvam catma ca pratisthitau stha itr prāna itr kasmın nu prānah pratışthıta ıtı apāna iti kasmin nv apānah pratısthta ıtı. vyana itr kasmın nu vyanah pratisthita iti udana itr kasminn udanah pratisthita iti samana iti sa esa, na ıtr na ıty almā, agrhyah, na hı grhyate, asīryah na hi sīryate, asangah na hi sajyate, asıto na vyathate, na rısyatı ctāny aștāv āyatanānı, astau lokāh, astau devāh, aştau puruşāh sa yas tān puruşān nıruhya pratyuhyālyakrāmat, iam tvā aupanişadam

III 9 28 Brhad-aranyaka Upanisad 243 purusam prcchāmi, tam cen me na vivaksyası mūrdhā te vipatis- yatītı tam ha na mene sākalyah, tasya ha mūrdhā vipapāta, api hāsya parımosıno'sthīny apajahruh, anyan manyamānāh 26 Sākalya said 'On what are you (your body) and yourself (the heart) supported"' (Yajnavalkya said) 'On the prāna (hfe-breath-inbreath).' 'On what is prana supported" 'On the apana (the outbreath) ' 'And on what is the outbreath sup- ported?' 'On the vyana (the diffused breath) 'And on what is the diffused breath supported?' 'On the samana (the equalising or middle breath) That self is not this, not this It is incom- prehensible for it is not comprehended It is mdestructible for it is never destroyed It is unattached for it does not attach itself It is unfettered It does not suffer It is not injured These are the eight abodes, the eight worlds, the eight gods, the eight persons He who takes apart and puts together these persons and passes beyond them, that is the person taught in the Upamsads about whom I ask you If you do not explam him to me your head will fall off' Sakalya did not know him, and his head fell off Indeed robbers took away his bones, thinking they were something else Brahman is incomprehensible because it goes beyond the attri- butes of effects sarva-karya-dharmatītah S asitah unfettered, abaddhah S na rısyatı not destroyed na vinaśyatt Ś parımosınah robbers, taskarāh, S See Śatapatha Brāhmana XI. 6 3 II

MAN COMPARED TO A TREE 27. atha hovāca, brāhmanā bhagavanto, yo vah kāmayate sa mā prcchatu, sarve vā mā prcchata, yo vah kāmayate, tam vah prcchāmı, sarvān vā vah prcchamīts te ha brāhmanā na dadhrşuh. 27 Then he (Yajñavalkya) saıd. 'Venerable Brāhmanas whosoever among you wishes to do so, may question me or you may all question me or I will question him of you who wishes (to be questioned) or I will question all of you' Those Brahmanas, however, did not dare (to say anything) 28 tan hartarh ślokarh papraccha I yathā vrkso vanaspatıh, tatharva puruso'mrsā tasya lomānı parnānı, tvag asyotpātıkā bahıh 2 tvaca evāsya rudhiram prasyandr, tvaca utpatah, tasmāt, tad ātrnnāt praiti, raso vrksād wahatat

244 The Principal Upanisads III 9 28 3 māmsāny asya sakarān, kinālam snava, tat sthuam, asthiny antarato darum, magā magopama krta 4 yad vrkso ukno rohati mulan navatarah punah, martyah svin mrlyuna vrknah kasmān mūlāt prarohali 5 rclasa it ma vocata, jivatas tat prajayate dhānāruha wva var vrkşah amjasā pretyasambhavak 6 yat samalam avrheyuh vrksam, na punar abhavet, martyah svin mrtyuna vrknah kasman milāt prarohati 7 pata cva na jayatc, konvenam janayct punah, vijnanam anandam brahma, rātır dātuh parāyanam, tışthamānasya tadvidah 28 He questioned them with the following verses I 'As is a mighty tree so, indeed, is a man, his hairs are leaves and his skin is its outer bark 2 'From his skin blood flows forth and sap from the skin (of the tree) Therefore when a man is wounded blood flows as sap from a tree that is struck 3 'His flesh is its inner bark, his nerves are tough like inner fibres His bones are the wood within and the marrow is made resembling the pith 4. 'A tree when it is felled springs up from its root in a newer form, from what root does man spring forth when he is cut off by death? 5 'Do not say "from the semen" for that is produced from what is alive (men) A tree springs also from the seed After it is dead it certainly springs again 6 'If a tree is pulled up with the root, it will not spring again From what root does a mortal spring forth when he is cut off by death? 7 'When born, he is not born (again) for who should create him again? Brahman who is knowledge, bliss is the final goal of him who offers gifts as well as of him who stands firm and knows (Brahman) ' See TU I IO, II I amrsa indeed, satyam S From what root does man spring forth when he is cut off by death> See also Job XIV 7-0 A man struck down by death does not come to life from seed, because human seed comes from the living only while trees springing from grain are seen to come to life after the tree is dead jivatas what is alive Philo Judaeus says 'Are not the parents, as it were, concomitant causes only, while Nature is the highest,

III. 9 28 Brhad-āranyaka Upanişad 245 elder and true cause of the begetting of children?' Quis rerum dwvinarum heres 115 Cp St Thomas Aquinas, 'The power of the soul which is in the semen through the spirit enclosed therein fashions the body' Summa Theologica III 32 II

ha eva Ś dhanah seed, bījam, bījarūho'pı vrkso bhavati, na kevalam kanda-ru-

aiasā certamly, sāksāt R tısthamānasya brahma-samsthasya. taduidah, brahmavidah. R Brahman is the principle or the root of a new life both for those who practise works and for those who, having relinquished works, stand firm in knowledge.

246 The Principal Upamşads IV I. 2

CHAPTER IV Farst Brāhmana

INADEQUATE DEFINITIONS OF BRAHMAN I janako ha vardeha āsām cakre atha ha yānavalkya āvav- rāja tam hovāca yājnavalkya, kım artham acārīh, pasun icchan, anvantān-ıtr ubhayam eva, samrād itr hovāca I Janaka (Kıng) of Videha was seated (to give audience). Then Yajnavalkya came up He (Janaka) said to hım 'Yajnavalkya, for what purpose have you come, wishing for cattle or for subtle questions?' He (Yajñavalkya) said (in reply) 'for both, Your Majesty'

āsām cakre was seated, āsanam krtavān, āsthāyıkam dattavan ity arthah, darsana-kamebhyo raja S acarīh āgatosı anvantān subtle questions, suksmantān, suksma-vastu-mırnayāntān praśnan altah śrotum icchan Ś anoh sūksmasya vastunah pratya- gāimāder antān nıscayān kartum itr arthak R samrat emperor of India, bharatasya varsasya raja S Iumavat-setu-paryantasyetı yāvat A

2 yat te kas cıd abravīt tat śrnavāmetr abravīn me ntvā saılınıh, vāg var brahmeti yathā mātrmān pıtrmān ācāryavān bruyat, tatha tat sarlinr abravit vag var brahmeti, avadato hi kım syād ıtı abravīt tu te tasyāyatanam pratıstham na me 'bravīd ıtı eka-pad va etat, samrat, itr sa var no brūhr, yajnavalkya vāg evāyatanam, ākāšah pratısthā, prajnety enad upāsīta kā prajnatā, yājñavalkya vāg eva, samrāt, itı hovāca vācā vai, samrāt, bandhuh prajnayate, rg-vedo yajur-vedah, sama-vedo' tharvāngirasa, ıtıhāsah, purānam, vidyā upansadah, ślokāh, sūtrāny anuvyākhyānānı, vyākhyānānīstam hutam āśıtam pāyı- tam, ayam ca lokah, paraś ca lokah, sarvān ca bhūtān vācarva, samrāt, prajnāyante, vag vai, samrat, paramam brahma, nainam vag jahati, sarvany enam bhutany abhiksarantr, devo bhūtva devān āpyetr, ya evam vidvan etad upaste hasty-rsabham sahasram dadāmi, ıtı hovāca janako vardehah sa hovāca yājnavalkyah, pitā me'manyata, nānanusisya hareteti 2 'Let me hear what any (of your teachers) may have told you ' 'Jitvan Sailinı told me that "speech, verily, is Brahman" As one who has a mother, father and teacher should say, so

IV. I 3 Brhad-āranyaka Upanısad 247 did Sailını say that speech is Brahman, for what can one have who cannot speak?' 'But did he tell you the abode and the support (of the Brahman) ?' 'He did not tell me' 'This Brahman is only one-footed, Your Majesty' 'Verily, Yājñavalkya, do tell us' 'Its abode is just speech, its support space One should worship it as intelligence' 'What is the nature of that intelli- gence, Yajnavalkya>' 'Just speech, Your Majesty,' said he (Yajnavalaya). 'Verily, by speech, Your Majesty, a friend Is recognised By speech alone, Your Majesty, are the Rg Veda, the Yagur Veda, the Sama Veda, the Atharvangirasa, history, ancient lore, arts, the upansads, verses, aphorisms, explana- tions, commentaries, (the effects of) sacrifices, oblations, food and drink, this world and the other and all beings are known The higher Brahman, Your Majesty, is, in truth, speech Speech does not desert him who, knowing thus, worships it as such All beings approach him Having become a god he goes even to the gods" Janaka (King) of Videha said, 'I shall give you a thousand cows with a bull as large as an elephant ' Yajña- valkya said, 'My father thought that one should not accept gifts without having instructed.' prajna intelligence Vak is Logos, wisdom Viiana is discrimination, thought, excogitation It is logical know- ledge which is a preparation for prana or intuitive wisdom Prajna 1s the wisdom that sets free, that shatters the bondage of suffering and desire It is related to the Greek prognosis, knowledge a prior as distinct from samyna or knowledge by observation Cp the Buddhist Prajnāpāramitā samyña means for S, consciousness of one's personalıty. vsesañāna* See Ś on BU IV. 5 13 abode āyatanam nāma sarīram. Ś support irisv apı kālesu ya āśrayah Ś eka-pad one-footed, the instruction is partial only, not complete as one who has a mother, father, teacher As one who has been taught well at home by his mother, then by his father and then by a teacher without having istructed sısyam krtartham akrtva sisyad dhanam na haretetr mama pıtā'manyata. 3 yad eva te kaś cıd abravīt tat śrnavāmeti. abravīn ma udankah śaulbāyanah, prāno var brahmetr yathā mātrmān pilrmān ācāryavān brūyāt, tathā tat saulbāyano'bravīt, prāno vai brahmetr, aprānato hi kım syād ıtr abravīt tu te tasyāyatanam pratışthām, na me'bravīd ıts eka-pad va etat, samrad, it. sa vai no brūhı, yājnavalkya, prāna evāyatanam, ākāsah pratışthā,

248 The Principal Upamsads IV. 7 4 prıyam ıty enad upāsīta, kā prıyatā, yājnavalkya, prāna eva, samrād, ıtı hovāca prānasya var, samrāt, kāmāyāyājyam yājayatı, apratıgrhyasya pratıgrhnātı, apr tatra vadhāśankam bhavati, yām dısam etr, prānasyarva, samrāt, kamaya, prano var, samrat, paramam brahma, narnam prāno jahati, sarvany enam bhūtāny abhıksarantı, devo bhūtvā devān apyetr, ya evam vidvan etad upāste. hasty-rsabham sahasram dadāmi, rti hovāca, janako vardehah sa hovāca yājnavalkyah, pitā me'manyata nānanušişya haretets 3 'Let me hear whatever any one (of your teachers) may have told you"' Udanka Saulbayana told me that the vital breath, verily, 1s Brahman As one who has a mother, father, teacher should say, so did that Saulbayana say that the vital breath 1s Brahman, for what can one have who has not the vital breath?' 'But did he tell you the abode and the support?' 'He did not tell me' 'This Brahman is only one-footed, Your Majesty' 'Verly, Yajñavalkya, do tell us' 'Life, verily, is 1ts abode and space its support Verly, one should worship it as the dear' 'What is the nature of that dearness, Yajña- valkya?' 'The vital breath itself, Your Majesty,' said he 'Verily, out of love for life, Your Majesty, one offers sacrifices for hm for whom one should not offer sacrifices, one accepts gifts from one from whom they should not be accepted Out of just love for life, Your Majesty, there arises fear of being in whatever direction one goes Life is, in truth, Your Majesty, the highest Brahman Life does not desert him, who, knowing thus, worships it as such All beings approach him Having become a god, he goes even to the gods' Janaka (King) of Videha said, "I shall give you a thousand cows with a bull as large as an elephant' Yajnavalkya said, 'My father thought that one should not accept (gifts) without having instructed' pratigraha that which is received, a gift hife does not desert hm he will live long, dirghayur bhavatr R 4 yad eva te kaś cıd abravīt tat śrnavameti abravīn me barkur vārsnah caksur var brahmeti yathā mātrmān pıtrmān ācāryavān bruyāt, tatha tad varsno'bravīt caksur var brahmetr, apasyato hi kım syad iti abravīt tu te tasyayatanam pratistham na me' bravīd itr eka-pād vā etat, samrād, tr sa var no bruhi, yārña- valkya caksur evāyatanam, ākāsah pratısthā, satyam iti etad upāsīta kā satyatā, yājñavalkya caksur eva, samrăd, it hovāca, caksusā vai, samrāt, pasyantam āhuh, adrākşīr itı, sa āha,

IV. I 5 Brhad-āranyaka Upanişad 249 adrāksam iı tat satyam bhavatı caksur vai, samrāt, paramam brahma. nainam caksur jahāti, sarvany enam bhūtāny abhik- sarantı, devo bhūtvā devan apyet, ya evam vidvan etad upaste. hasty-rsabham sahasram dadāmi, iti hovāca janako vaidehah. sa hovāca yājnavalkyab. pıtā me'manyata, nānanušışya haretetr 4 'Let me hear what any one (of your teachers) may have told you.' 'Barku Varsna told me that the eye, verily, is Brahman. As one who has a mother, father, teacher should say, so did that Varsna say that the eye, verily, is Brahman for what can one have who cannot see?' 'But did he tell you the abode and the support?' 'He did not tell me.' 'This Brahman is only one-footed, Your Majesty.' 'Venly, Yajñavalkya, do tell us' 'The eye, verily, is its abode and space its support, verily one should worship it as truth.' 'What is the nature of truth, Yajnavalkya?' 'The eye itself, Your Majesty,' said he (Yajnavalkya) 'Verily, Your Majesty, when they say to a man who sees with his eyes, "have you seen?" and he answers, "I have seen". that is the truth; verily, Your Majesty, the eye is the highest Brahman. The eye does not desert him, who knowing thus, worships it as such. All beings approach him Having become a god, he goes even to the gods.' Janaka (King) of Videha said, 'I shall give you a thousand cows with a bull as large as an elephant.' Yajnavalkya said, 'My father thought that one should not accept (gifts) without having instructed.' What is seen with the eye is regarded as more authoritative than what is perceived by the other senses, so it is said to be true: yat tu caksusā drsțam tad avyabhıcārāt satyam eva bhavatı. S; caksuşā drstam na vismaratı R 5 yad eva te kas cıd abravīt, tat śrnavamet. abravīn me gardhabhīvpīto bhāradvājah śrotram var brahmeti yathā mātr- mān pıtrmān acāryavān brūyāt, tathā tad bhāradvājo'bravīt. Śrotram var brahmeti, aśrnvato hi kim syād iti. abravit tu te tasyāyatanam pratişthām na me'bravīd rtī. eka-pād vā etat, samrād, ıtı. sa vai no brūhı, yājnavalkya. śrotram evāyatanam, ākāšah pratısthā, ananta ity enad upăsīta kā anantatā, yāña- valkya, dıša eva, samrad, itı hovāca tasmad vai, samrād, api yām kām ca disam gacchatı, narvāsyā antam gacchati, ananta In disah diso vai, samrat, śrotram. srotram var, samrat, paramam brahma narnam śrotram gahati, sarvany enam bhutany abhik- şarantı, devo bhitvā devan apyeti, ya evam vidvān etad upāste.

250 The Principal Upanisads IV. I 6. hasty-rsabham sahasram dadami itr hovāca janako vardehah, sa hovāca yājnavalkyah, pıta me'manyata, nānanušışya hareteti. 5 'Let me hear what any one (of your teachers) may have told you' 'Gardhabhivipita Bharadvaja told me that the ear, verily, is Brahman. As one who has a mother, father, teacher should say, so did that Bharadvaja say that the ear, verily, is Brahman; for what can one have who cannot hear?' 'But did he tell you the abode and the support?' 'He did not tell me' 'This Brahman is only one-footed, Your Majesty' 'Verly, Yajnavalkya, do tell us' 'The ear verily, is its abode and space its support; verily, one should worship it as the endless' 'What is the nature of endlessness, Yajnavalkya' 'The quarters themselves, Your Majesty,' said he (Yajnavalkya). 'Therefore, Your Majesty, to whatever quarter one goes, he does not come to the end of it for the quarters are endless Verily, Your Majesty, the quarters are the ear and the ear, Your Majesty, is the highest Brahman The ear does not desert him, who, kmowing this, worships it as such All beings approach him Having become a god he goes even to the gods' Janaka (King) of Videha said, 'I shall give you a thousand cows with a bull as large as an elephant ' Yajnavalkya said, 'My father thought that one should not accept (gifts) without having instructed'

6. yad eva kas cıd abravīt tat śrnavamett abravīn me satyakamo jābālah, mano var brahmetr· yathā mātrmān pıtrmān ācāryavān brīyat, tatha tar jabalo'bravit, mano var brahmetr, amanaso hi kuh syad itr abravīt tu te tasyayatanam pratistham na me'bravid ıtı eka-pād vā etat samrad iti sa vai no bruhi, yāgnavalkya mana evāyatanam, ākāsah pratısthā, ānanda ity enad upāsīta, kā ānandatā, yānavalkya mana eva, samrād, rir hovāca, manasā vai, samrāt strıyam abhıhāryate, tasyām pratirūpah putro jayate, sa anandah, mano var, samrāt, paramam brahma nainam mano jahati, sarvany enam bhutany abhiksarant, devo bhūtva devan apyeti, ya evam vidvan etad upaste hasty-rsabham sahasram dadāmi, itı hovāca janako vardehah sa hovāca yāgña- valkyah, prtā me'manyata nānanušısya hareteti. 6. 'Let me hear what any one (of your teachers) may have told you' 'Satyakama Jabala told me that the mind, verily, is Brahman. As one who has a mother, father and teacher should say, so did that Jabala say that the mind, verily, 15 Brahman, for what can one have who is without a mind?' 'But did he tell you the abode and the support? 'He did not

IV I. 7. Brhad-āranyaka Upanisad 25I tell me.' 'This Brahman is only one-footed, Your Majesty.' 'Verily, Yajñavalkya, do tell us' 'The mind, verily, is its abode and the space its support Verily one should worship it as the blıssful' What is the nature of blıssfulness, Yajnavalkya?' 'Just the mind, Your Majesty,' said he 'Verly, Your Majesty, by the mind one takes to a woman. A son resembling him is born of her He is (the source of) bliss Verily, mind, Your Majesty, is the highest Brahman. The mind never deserts him who knowing thus worships it as such All beings approach him Having become a god he goes even to the gods' Janaka (King) of Videha said, 'I shall give you a thousand cows with a bull as large as an elephant.' Yajnavalkya said. 'My father thought that one should not accept (gifts) without having instructed.'

7. yad eva kaś cıd abravīt, tat śrnavāmeti. abravīn me vidagdhah sākalyah, hrdayam vat brahmeti, yathā mātrmān pitrman ācāryavān brūyāt, tathā tat sākalyo'bravīt, hrdayam vai brahmeti, ahrdayasya hı kım syād it. abravīt tu te tasyāyatanam pratıs- tham na me'bravīd itr eka-pād va, etat, samrād, itr sa var n0 brūhi, yājnavalkya. hrdayam evāyatanam, ākāśah pratısthā, sthıtır ity enad upasīta kā sthitıtā, yājnavalkya. hrdayam eva samrād, ıtı hovāca, hrdayam var, samrāļ, sarvesām bhūtānām āyatanam, hrdayam vai, samrāt, sarvesām bhūtānām pratisthā, hrdaye hy eva, samrat, sarvan btutān pratıșthitan bhavanti. hrdayam var, samrāt, paramam brahma. nainam hrdayam jahāti, sarvany enam bhutany abhıksarantı, devo bhūtvā devan apyeti, ya evam vidvan etad upaste. hasty rsabham sahasram dadāmı, tti hovāca janako vardehah. sa hovāca yājnavalkyah, pıtā me'manyata nānanušışya hareteti. 7 'Let me hear what any one (of your teachers) may have told you' 'Vidagdha Sakalya told me that the heart, verily, is Brahman As one who has a mother, father, teacher should say, so did that Sakalya say that the heart, verily, 1s Brahman for what can one have who is without a heart? 'But did he tell you the abode and the support?' 'He did not tell me.' 'This Brahman is only one-footed, Your Majesty' 'Verily, Yājñavalkya, do tell us' 'The heart, verily, is its abode and the space its support. One should worship it as the stable.' 'What is the nature of stability, Yajnavalkya>' 'Just the heart, Your Majesty,' he (Yajnavalkya) said; 'the heart, Your Majesty, is the abode of all things and the heart, Your Majesty, 1

252 The Principal Upamsads IV. 2 2. is the support of all beings On the heart, Your Majesty, all beings are supported The heart, verily, Your Majesty, is the Supreme Brahman The heart never deserts him who knowing thus, worships it as such All beings approach him Having become a god, he goes even to the gods' Janaka (King) of Videha said, 'I shall give you a thousand cows with a bull as large as an elephant.' Yajnavalkya said, 'My father thought that one should not accept (gifts) without having instructed.' See III 9 24

Second Brāhmana

CONCERNING THE SOUL I janako ha vardehah kūrcād upāvasarpann uvāca' namas te'stu yājñavalkya, anu mā šādhītı sa hovāca yathā var, samrāį, mahāntam adhvānam esyan ratham vā nāvam vā samādadīta, evam evartābhır upanısadbhıh samāhitātmāsı, evam brndāraka adhyah sann adhīta-veda ukta-upanısatkah, rto vimucyamānah kva gamısyasītı nāham tad, bhagavan, veda, yatra gamisyāmīti, atha var te'ham tad vaksyāmı, yatra gamısyasītı, bravītu, bhagavān, itt. I Janaka (King) of Videha, descending from his lounge and approaching said 'Salutations to you, Yajnavalkya, please instruct me ' He (Yajnavalkya) said 'As one who wishes to go a long distance, Your Majesty, would secure a chariot or a ship, even so you have a mind well equipped with the teachings of the Upanisads You are likewise honoured and wealthy, you have studied the Vedas and heard the Upanisads Where will you go when you are released (from this body)?' (Janaka saıd) 'Venerable Sır, I do not know where I shall go' (Yajñavalkya saıd) 'Then truly I shall tell you that, where you will go' (Janaka saıd) 'Tell me, Venerable Sır' kurcat from the lounge, asana-visesat S. brndarakah honoured, puryah adhyah wealthy, isvarah, na dardrah Ś The theoretical knowledge of the Vedas and the Upanisads is not enough, for it does not remove fear We require knowledge of Self or Brahman for salvation evam sarva-vibhuti-sampanno'pi san bhaya-madhya-stha eva paramātmajñānena vinā akrtartha eva tāvat. Ś. 2. ındho ha var nāmaisa yo'yam dakşıne'kşan puruşah tam

IV. 2. 4. Brhad-āranyaka Upanisad 253 vā etam indham santam indra ity acaksate paroksenaiva, parok- şa-prıyā wa hı devāh, pratyaksa-dvrsah 2. 'Indha by name is this person who is in the right eye Hım, verily, who is that Indha people call Indra, indirectly, for the gods are fond of the indirect, as it were, they dislike the direct (or the evident). Indha is the self, identified with the physical self. 3. athartad vāme'kşamı purusa-rūpam, eşāsya patnī virāt, tayor eşa samstāvo ya eso'ntar-hrdaya ākāšah, atharnayor etad annam ya eşo'ntar-hrdaye lohıta-pındah, athaınayor etat prāvaranam yad etad antar-hrdaye jālakam iva; atharnayor esā srtıh samcaranī yaisā hrdayād ūrāhvā nādy uccaratı. yathā kešah sahasradhā bhınnah evam asyaıtā hıtā nāma nādyo'ntar-hrdaye pratısthitā bhavantı, etābhır vā etad āsravad āsravatı; tasmād esa praviviktā- hāratara warva bhavaty asmāc cārīrād atmanah 3 Now that which is in the form of a person in the left eye is his wife Viraj Their place of union is the space withmn the heart. Their food is the red (of blood) lump in the heart Their covering is the net-like structure in the heart Their path for moving is that channel which goes upward from the heart; like a hair divided a thousandfold, so are the channels called Inta which are established within the heart Through these flows that which flows on. Therefore that (self composed of Indha and Vwraj) 1s, as it were, an eater of finer food than the bodily self Indra is Vaisvanara and Virag or matter is said to be his wife, for it is the object of enjoyment, bhogyatvad eva. S samstava place of umon, literally the place where they sing praises together, the meeting-place. srlk path, margah Ś The subtle body is nourished by finer food than the gross. tasmac charīrād ātmanah varsvānarāt tayjasah sūksmānnopacito bhavatı. In the dream state the self is identified with the subtle body. 4 tasya prācī dık prāncah prānah, daksınā dig daksine prānāh, pratīcī dik pratyancah prānāh, udīcī dig udancah prānah, ürdhvā dıg urdhvāh prānāh, avācī dıg avāncah prānāh, sarvā dıšahı, sarve prānāh, sa esa netr nety ātma agrhyah na hi grhyate; asīryah, na hi sīryate; asangah na hi saryate, asıto na vyathate; na rışyatı abhayam var, janaka, prāpto'sı, its hovāca yajnavalkyah. sa hovāca janako vardehah, abhayam tvā gacchatāt, yājñavalkya,

254 The Principal Upanisads IV. 3 I. yo nah, bhagavan, abhayam vedayase, namas te'stu, ıme videhāh ayam aham asmītı 4 'Of him the eastern direction is the eastern breaths, the southern direction is the southern breaths, the western direction is the western breaths, the northern direction is the northern breaths, the upper direction is the upper breaths, the lower direction is the lower breaths, all the quarters are all the breaths But the self is not this, not this He is incompre- hensible for he is never comprehended He is undestructible for he cannot be destroyed He is unattached for he does not attach himself He is unfettered, he does not suffer, he is not injured Verly, Janaka, you have reached (the state of) fearlessness,' thus said Yajnavalkya Janaka (King) of Videha said 'May fearlessness come unto you, Yajnavalkya, to you, Venerable Sir, who make us to know (the state of) fearlessness Salutations to you Here are the people of Videha, here am I (at your service)' See III 9 26 abhayam janma-maranādı-nımitta-bhaya-sunyam Ś

Third Brahmana

THE LIGHT OF MAN IS THE SELF I janakam ha vardcham yājnavalkyo jagāma sa mene; na vadışya ıtı atha ha yaj janakas ca vardeho yājñavalkyas cāgnı- hotre samudāte, tasmar ha yājñavalkyo varam dadau sa ha kama-prasnam cva vavre, tam hasmai dadau tam ha samrad cva pūrvah papraccha I Yajnavalkya came to Janaka (Kıng) of Videha He thought (to himself) 'I will not talk' But when (once) Janaka (Kıng) of Videha and Yajnavalkya discussed together at an agmhotra ceremony, Yajnavalkya granted the former a boon He chose to ask any question he wished He granted it to him. So (now) His Majesty first asked him. Though Yajnavalkya did not wish to say anything, Janaka asked hum a question, for on a former occasion Yajnavalkya per- mitted Janaka to ask him any questions he liked See Satapatha Brāhmana XI 6.2 10 Somctimes sa mene na vadisya ti is read as sam enena vadısya

IV 3 6. Brhad-aranyaka Upanişad 255 itt Yajñavalkya came to Janaka intending to speak with him. This is only an ingenious conjecture 2. yānavalkya, kım-jyotır ayam purusa itı ādıtya-jyotıh, samrāt, utt hovāca, ādıtyenarvāyam jyotışāste, palyayate, karma kurute, vıpalyetīti. evam evartat, yājnavalkya. 2 'What light does a person here have? (What serves as the light for man?)' 'He has the light of the sun, Your Majesty,' he said, 'for with the sun indeed as the lght, one sits, moves about, does one's work and returns.' 'Just so, Yājñavalkya.' 3. astam ıta ādıtye, yājnavalkya, kım-yyotır evāyam puruşa iti candramā evāsya yotır bhavatı, candramasarvāyam jyotısāste, palyayate, karma kurute, vipalyetīti evam evartat, yājnavalkya 3. When the sun has set, Yajnavalkya, what light does a person here have?' 'The moon, indeed, is his light, for with the moon indeed as the light, one sits, moves about, does one's work and returns.' 'Just so, Yajñavalkya' 4. astam ita ādıtye, yajnavalkya, candramasy astam ite, kim- ıyotır evāyam puruşa ıtı. agnır evāsya ryotır bhavatr, agm- naıvāyam jyotışāste, palyayate, karma kurute, vrpalyetīti. evam evartat, yājñavalkya 4 When the 'sun has set, Yajñavalkya, and the moon has set, what light does a person here have?' The fire, indeed, 1s his light, for with the fire, indeed as the light, one sits, moves about, does one's work and returns.' 'Just so, Yājñavalkya' 5 astam ıta ādıtye, yājñavalkya, candramasi astam ite, šānte agnau, kım-yyotır evāyam purusa ıtı vāg evāsya yyotır bhavatr, vācawāyam jyotısāste, palyayate, karma kurute, vipalyetr, tasmād vai, samrād, apı yatra pānır na vimrjňāyate, atha yatra vāg uccaratı, uparva tatra nyetīti evam evartat, yājñavalkya. 5 'When the sun has set, Yajñavalkya, and the moon has set and the fire has gone out, what light does a person here have? 'Speech, indeed, is his light for with speech, indeed, as the light, one sits, moves about, does one's work and returns. Therefore, Your Majesty, even where one's own hand is not discerned there when speech is uttered one goes towards it.' 'Just so, Yajnavalkya.' speech sound, vag ttr sabdah pargrhyate. S. 6. astam ita ādıtye, yājnavalkya, candramasy astam ite, šānte agnau, śāntāyām vācı, kım-jyotir evāyam puruşa itt. ātmarvāsya

256 The Principal Upanisads IV. 3. 8. yyotır bhavatı, ātmanarvāyam jyotısāste, palyayate, karma kurute, npalyetr itr 6. 'When the sun has set, Yajñavalkya, and the moon has set, and the fire has gone out and speech has stopped, what light does a person here have?' 'The self, indeed, is his light,' said he, 'for with the self, indeed, as the light, one sits, moves about, does one's work and returns' This self is present in all the states of waking, dream and sleep. It is the light different from one's body and organs and illumines them though it is itself not illumined by anything else karya-kara- na-svāvayava-samghāta-vyatırıktam, kārya-karanāvabhāsakam, ādit- yādı bāhya-jyotırvat svayam anyenānavabhāsyamānam abhidhīyate pyotrh S

THE DIFFERENT STATES OF THE SELF

7 katama atmetı yo'yam vıjñanamayah prāneşu, hrdy antaryyotıh puruşah, sa samānah sann ubhau lokāv anusancaratı, dhyāyatīva lelāyatīva, sa hi svapno bhūtva, ımam lokam atık- rāmatı, mrtyo rūpān 7 'Which is the self?' 'The person here who consists of knowledge among the senses, the light within the heart He remaining the same, wanders along the two worlds seeming to think, seeming to move about He on becoming asleep (getting

death into dream condition), transcends this world and the forms of

seeming to think he does not really think but only witnesses the acts

seeming to move about Thought and action do not belong to the real of thought

nature of the self The universal self appears limited on account of the conjunction of the self, with buddht or understanding, with its modifications of desire and aversion, pleasure and pain In the state of liberation the connection with understanding terminates yavad ayam ātmā samsārī bhavatı, tavad eva asya budahi-samyogah, na tu

who consists of knowledge S argues that the self is so called because II 3 30 paramārthatah, ātmanah samsāritvam buddhi-samyogad wva S B.

we fail to discriminate its association with the limiting adjunct. buddht-vijnānopādhi-samparkāvivekād vynānamaya ity ucyate svapno bhūtva svapnāvastho bhūtvā R 8 sa vā ayam puruso jāyamānah, šarīram, abhısampadyamā- nah pāpmabhıh samsrīyate, sa utkrāman, mrıyamānah pāpmano vyahāti

IV. 3 I0. Brhad-āranyaka Upamsad 257 8. 'Verly, this person, when he is born and obtains a body, becomes connected with evils. When he departs, on dying he leaves all evils behind. evils sources of good and evil, body and the organs' papmasama- vāyibhır dharmādharmāsrayaıh kārya-karanarh. Ś. samsrjyate becomes connected, samyuryate. S. vyahātı: leaves behind, parityajatr. S. 9 tasya vā etasya purusasya dve eva sthāne bhavatah: idam ca para-loka-sthanam ca; sandhyam trtīyam svapna-sthānam; tasmin sandhye sthāne tisthann, ubhe sthane pasyati, idam ca paraloka- sthānam ca atha yathakramo'yam para-loka-sthane bhavati, tam ākramam ākramya, ubhayān pāpmana ānandāms ca pasyatı. sa yatra prasvapıtı, asya lokasya sarvāvato mātrām apādāya, svayam vihatya, svayam mrmāya, svena bhāsā, svena jyotısā prasvapitı; atrāyam purusah svayam-yyotır bhavatr. 9 'Verly, there are just two states of this person (the state of being in) this world and the state of being in the other world. There is an intermediate third state, that of being mn sleep (dream). By standing in this intermediate state one sees both those states, of being in this world and of being in the other world. Now whatever the way is to the state of being in the other world, having obtained that way one sees both the evils (of this world) and the joys (of the other world) When he goes to sleep he takes along the material of this all-embracing world, himself tears it apart, himself builds it up; he sleeps (dreams) by his own brightness, by his own light. In that state the person becomes self-illuminated. sandhıyam: intermediate state: literally, the junction, sandht, of the akrama the way, that by which one proceeds, support or outfit two

akramaty anenety akramah arayah, avastambhah S. He provides humself with whatever knowledge, work and previous experence he may have for the attainment of the next world para-loka-pratrpatti- sādhanena mdyā-karma pūrva-prajnā-laksaneņa yukto bhavat. S. prasvapits sleeps, dreams, svapnam anubhavati. R. I0. na tatra rathāh, na ratha-yogāh, na panthano bhavanti; atha rathān, ratha-yogān, pathah srjate; na tatrānandāh, mudah pramudo bhavanti, athānandān, mudah, pramudah srjate; na tatra veśāntah puskarinyah sravantyo bhavantı; atha vesāntān, puşkarinih sravantīh srjate sa hi kartā. 10, 'There are no chariots there, nor animals to be yoked to

258 The Principal Upamsads IV 3 I2 them, no roads but he creates (projects from himself) chariots, animals to be yoked to them and roads There are no joys there, no pleasures, no delights, but he creates joys, pleasures and delights There are no tanks there, no lotus pools, no rivers, but he creates tanks, lotus-pools and rivers He, indeed, is the agent (maker or creator) According to S the agency attributed to the self is only figuratıve The light of the self, which is pure intelligence, illumines the body and organs through the internal organ and they perform their functions being ıllummned by ıt yac cartanyātmajyots-antahkarana- dvārenāvabhāsayatı kārya-karanān atmanah tatra kartrivam upacaryata

According to R, the agent is the Supreme Lord, sakala-prapan- ca-nāțaka-sūtradhārah sarvesvarah khalu tatra kartā

II tad ete ślokā bhavantı: svapnena śārīram abhıprahatyāsuptah suptān abhıcākašītı; sukram adāya punar artı sthānam, hıranmayah purușa eka-hamsah II 'On this there are the following verses Having struck down in sleep what belongs to the body, he himself sleepless looks down, on the sleeping (senses) Having taken to himself light he goes again to his place, the golden person, the lonely swan (the one spirit) While one is in the state of dream, the self makes the body to sleep but the self remains awake and notices the impressions of the deeds, that have been left upon the mind By associating himself with the consciousness of the sense-organs, the self causes the body to awake the golden person the light that is pure intelligence, hiranya-maya wva cartanya-ryots svabhavah Ś Sleep is the indispensable condition of physical health and mental sanity In sound sleep there is a respite from craving and aversions, fears and anxieties In that state the individual is obscurely at one with the divine ground of all being the lonely swan he moves alone in the waking and dream states, in this world and the next eko jagrat svapnehaloka-para-lokadin gacchatity eka-hamsah S sah aham so'ham 'That I am', hamsa, a swan, the symbol of the spirit of the universe I2 prānena raksann avaram kulāyam bahış kulāyād amrtaš

sa īyate amrto yatra kāmam, hıran-mayah puruşa eka- caritvā,

hamsah

IV. 3 I4. Brhad-āranyaka Upanişad 259 12. Guarding his low nest with the vital breath, the immortal moves out of the nest That immortal one goes wherever he likes, the golden person, the lonely bırd. avaram low, nikrstam. anekasuci-samghatatvad atyanta-bībhatsam Ś kulāyam nest, nīdam, sarīram Ś iyate goes, gacchatt S The eternal self goes wherever he desires 13. svapnānta uccāvacam īyamāno rūpām devah kurute bahūni uteva strībhih saha modamānah jaksat, utevāpı bhayāni

13 'In the state of dream going up and down, the god makes paśyan.

many forms for himself, now as it were enjoying himself in the company of women or laughing or even beholding fearful sights. svapnante in the state of dream, svapna-sthane S. in the middle of a dream, svapna-madhye, anta-śabdo madhya-vacanah R. I4 ārāmam asya paśyantı, na tam paśyatı kaś cana ttı tam nayatam bodhayed rty ahuh, durbhisaryam hāsmai bhavatı, yam esa na pratıpadyate. atho khalv āhuh, jāgarita-desa evāsyaısah, yām hi eva jāgrat paśyatı, tān supta itı atrāyam puruşah svayam-yyotır bhavatı so'ham bhagavate sahasram dadāmı, ata urdhvam vimoksāya brūhīti. 14 'Everyone sees his sport but himself no one ever sees There- fore they say that one should not wake him (the sleeping person) suddenly, for it is difficult to cure if he does not get back (rghtly to his body) Others, however, say that (the state of sleep) is just his waking state for whatever objects he sees when awake, those too, he sees, when asleep, (not so) for in the dream state the person is self-ılluminated' Janaka said, 'I give you a thousand (cows), Venerable Sir, please mstruct me further, for the sake of my liberation.' Iumself no one ever sees everyone is aware of the experiences but no one sees the experiencer, regret is expressed that the self so near to us is yet unperceived by us' yac-chakya-darsanam apy ālmānam tam na pasyatı, lokam praty anukrośam darsayatı śrutrh. Š. one should not wake the sleeping person suddenly: this has reference to the popular belief that the self leaves the body in the dream state. ayatam sleeping, gadha-suptam R To disprove the theory of self-illumination it is sad that the state of dream is the same as that of waking as we see in dreams what we see mn the waking state This is wrong because in dreams the senses cease to function, so only the light inherent in the self is active in the dream state. I*

260 The Principal Upamsads obor 9th to :

I5 sa vā esa etasmın samprasāde ratvā caritvā drnoad SEMINAI AI

punyam ca pāpam ca, punah pratinyāyam pratryony āa svapnāyava, sa yat tatra kim cit pasyatr ananvagata: H S I bhavati, asango hy ayam purusa itr evam evartat, yanav so'ham bhagavate sahasram dadāmı, ata ūrdhvam vimokșā brūhīti I5 'After having tasted enjoyment in this state of sleep, after having roamed about and seen good and evil returns again as he came to the place from which he started (the place of sleep) to dream Whatever he sees in that state, he is not followed (affected) by it for this person is not attached (to anything)' (Janaka saıd) 'Just so, Yajnavalkya, I gıve you a thousand (cows) Venerable Sir, please instruct me further, for the sake of my liberation samprasada deep sleep, the state of highest serenity, samyak prasīdaty asminn itr samprasadah S The true nature of the self remains unaffected pratınyāyam-yathānyāyam, yathāgatam, nı āyah, nyāyah, ayanam āyah, mıgamanam, punah pūrva-gamana-varparītyena yad āgamanam, sa pratınyāyah, yathāgatam punar āgacchatity arthah S. 16 sa vā esa etasmın svapne ratvā carıtvā drştvarva punyam ca pāpam ca, punah, pratınyāyam pratryony ādravatı buddhān- tāyaıva sa yat tatra kım cıt pasyatı, ananvāgatas tena bhavatı asango hy ayam, purusa itr evam evartat, yājnavalkya so'ham bhagavate sahasram dadāmı, ata ūrdhvam vimokşāyarva brūhītı 16 'After having tasted enjoyment in this state of dream, after having roamed about and seen good and evil, he returns again as he came to the place from which he started to the state of waking Whatever he sees in that state he is not followed (affected) by it for this person is not attached (to anything)' (Janaka said) 'Just so, Yajnavalkya, I give you a thousand (cows) Venerable Sir, please instruct me further for the sake of my liberation ' buddhāntayawa the state of waking, jagarita-sthanaya S I7. sa vā eşa etasmın buddhānte ratvā carıtvā drştvarva punyam ca pāpam ca, punah pratınyāyam pratryony ādravatı svapnān- tāyarva 17 'After having had enjoyment in this state of waking, after having roamed about and seen good and evil, he returns again as he came to the place from which he started, the state of dream (or that of deep sleep)

IV. 3. 20. Brhad-āranyaka Upanisad 26r Ś says that svapnanta may also be interpreted as deep sleep susuph. The self is unaffected in all the three states of waking, dream and sleep avastha-traye'pi, asangatvam ananvāgatatvam catmanah siddham cet Ā 18 tad yathā mahāmatsya ubhe kūle anusamcarati, pūrvam cāparam ca, evam evăyam purusa etăv ubhāv antāv anusamcaratı, svapnāntam ca buddhāntam ca 18 'Even as a large fish moves along both banks of a river, the hither and the further, so also this person moves along both these states, the state of dream (or sleep) and the state of waking. The self is different from the body and the organs In the waking state it appears, through ignorance, as connected with attachments and death, in the dream state as connected with desire but free from the forms of death, in the state of deep sleep it is perfectly serene and unattached The sense of this passage is that the Self is by nature, eternal, free, enlghtened and pure S Even as a large fish moves from one bank of a river to another, so does the self move between dreaming and waking

THE SELF IN DEEP SLEEP 19 tad yathāsmınn ākāse śyeno vā suparno vā viparıpatya Śrāntah samhatya paksau samlayāyaıva dhrıyate, evam evāyam puruşa etasmā antāya dhāvatı yatra na kam cana kāmam kāmayate, na kam cana svapnam paśyatı 19 'As a falcon or any other (swift) bird having flown around in the sky becomes weary, folds its wings and is borne down to its nest, even so this person hastens to that state (of self) where he desires no desires and sees no dream samlayah nest nīdah Ś The fatigue theory of sleep is suggested here. 20 tā vā asyartā hıtā nāma nādyah, yathā kesaḥ sahasradhā bhınnah, tāvatānımnā tısthantı, śuklasya, nīlasya, pıngalasya, harıtasya, lohıtasya pürnāh, atha yatrarnam ghnatīva, nnantīva, hastīva vıcchāyayatı, gartam wa patatı, yad eva jāgrad bhayam paśyatı, tad atrāvıdyayā manyate, atha yatra deva wa rājeva; aham evedam, sarvo 'smītr manyate, so'sya paramo lokah 20 'In him, verily, are those channels called huta, which are as fine as a hair divided a thousandfold and filled with white, blue, yellow, green and red (fluids) Now when (he feels) as if he were being killed, as if he were being overpowered, as if he

262 The Principal Upamsads IV 3 2I were pursued by an elephant, as if he were falling into a well, he thinks (imagines) through ignorance whatever fear he has seen (experienced) in the waking state But when he thinks that he is a god, as it were, that he is a king, as it were, that I am all this, that is his highest world hata See II I 19, IV. 2 3 The subtle body is said to be in these channels The place where the two selves unite is the heart. They have a path in common The vemn susumna leads upwards from the heart to the top of the skull See CU VIII 6 6 When their union takes place, self-consciousness disappears as well as the distinction between the outer and the inner world The highest reality, the all-conscious- ness, free from fear and grief is reached Dream states are traced to impressions of waking experiences Ignorance avrdya is not natural to the self, if so it cannot be removed even as heat and light cannot be removed from the sun na ātma-dharmo'vidyā na hi svābhavikasyocchittth kadācid apy upapadyate savitur ıvausnya-prakāsayoh Ś 2I tad vā asyartad aticchando'pahatapāpmābhayam rūpam tad yathā prıyayā strıyā samparısvakto na bāhyam kim cana veda nāntaram, evam evāyam purusah prāgñenātmanā samparıs- vakto na bahyam kim cana veda nantaram tad va asyartad apta-kamam, atma-kamam, a-kamam rupam sokantaram i 21 This, verily, is his form which is free from craving, free from evils, free from fear. As a man when in the embrace of his beloved wife knows nothing without or within, so the person when in the embrace of the intelligent self knows nothing without or within That, verily, is his form in which his desire is fulfilled, mn which the self is his desire, in which he is without desire, free from any sorrow beyond desires chandah kamah atıgatah chando yasmat rupat tad aticchandam rūpam Ś Sokantaram free from any sorrow. soka-varjitam S The analogy of man and wife is given to show that it is not a state of unconsciousness We get on earth to the Kingdom of heaven In sex intercourse when it is rightly conceived, we have an act of pure delight which is not mere physical satisfaction but a psycho-spirtual communion The rich deep fulfilment of love between a man and a woman is a condition of earthly beatitude so simple, so natural and so real, that it is the happiest of all earthly conditions and many mystics employ this as the symbol of divine commumion The mystic union of the finite and the divine is compared in this passage to the self-

IV. 3. 23 Brhad-āranyaka Upanisad 263 oblivion of earthly lovers where each is the other. It is a fuller identity than the mere sympathetic understanding of two mndividuals In Vaisnava literature the soul pining for umon with God is said to be the bride and the divmne love which sanctifies, purifies and elevates the soul to itself is said to be the bridegroom. St Bernard speaks of the highest contemplation as spiritual marriage which impels the soul to go forth to bear spiritual offspring to the Lord Richard of St Victor, St Bernard's contemporary, dwells upon four phases of spiritual marriage-espousals, marriage, wedlocks, child-bearing John Ruysbroeck's chief work is called The Adornment of the Spiritual Marriage St John of the Cross says 'The end I have in view is the divine embracing, the umion of the soul with the divme substance In this loving obscure knowledge God unites Himself with the soul eminently and divinely ' Ascent of Carmel II 24 God, for some Sufis, is the Eternal Feminine The Mushm poet Walı of Delh composed love poems in which the lover is God and the loved one sought is the human soul invited to unite with God 22 atra pitā'pitā bhavatı, matā'mātā, lokah alokah, devā adevāh, vedā avedāh, atra steno'steno bhavatı bhrūnahābhrūnahā, cāndālo'cāndālah, paulkaso'paulkasah, śramano'śramanah, tāpaso'tāpasāh, ananvāgatam punyena, ananvāgatam pāpena, tīrno hı tadā sarvān sokān hrdayasya bhavatı. 22 'There (in that state) a father is not a father, a mother is not a mother, the worlds are not the worlds, the gods are not the gods, the Vedas are not the Vedas There a thief is not a thief, the murderer is not a murderer, a candala is not a candala, a paulkasa is not a paulkasa, a mendicant is not a mendicant, an ascetic is not an ascetic He is not followed (affected) by good, he is not followed by evil for then he has passed beyond all the sorrows of the heart

vmrmuktah Ś The state is beyond empirical dıstınctions, avrdyā-kāma-karma-

It exceeds the limitations of caste and stages of life bhrinaha murderer of a noble Brahmana, varistha-brahma-hanta Ā. It also refers to one who kills an embryo, one who produces an abortion The Self is untouched either by good or by evil and the sorrows of the heart cease to be sorrows and are turned into joy 23 yad var tan na pasyatı, pasyan vai tan na pasyati; na hi draştur drşter viparılopo vidyate, avnāsıtvāt, na tu tad dvrtīyam astı, tato'nyad vibhaktam yat pasyet 23 Verily, when there (in the state of deep sleep) he does

264 The Principal Upamsads IV 3. 27. not see, he is, verily, seeing, though he does not see for there is no cessation of the seeing of a seer, because of the imperish- ability (of the seer). There is not, however, a second, nothing else separate from him that he could see Even in the state of deep sleep when the eye and the other senses are at rest, the self is the seer, though he does not see with the eyes The seer can never lose the character of seeing, even as fire cannot lose the character of burning so long as it is fire The self sees, by its own light, like the sun, even when there is no second, no object but the self that could be seen, the seer is svayam-jyotth self-lıght vrparrlopah 3 destruction, unāša, ātmā avrnāsī Ś R adopting the views of Ramanuja says, 'jnatur dharmabhūta- jnānasya nityatvāt vināšo nāsts 24 yad var tan na nghratr, nghran var tan na nghratr. na hi ghrātur ghrāter viparılopo vidyate, avınāsıtvāt, na tu tad dvrtīyam astı, tato'nyad vibhaktam ya nghret 24 'Verily, when there (in the state of deep sleep) he does not smell, he is, verily, smelling, though he does not smell for there is no cessation of the smelling of a smeller, because of the im- perishabilty (of the smeller) There is not, however, a second, nothing else separate from him that he could smell

25 yad var tan na rasayatı, rasayan var tan na rasayatı na hı rasayıtu rasayater viparılopo vdyate, avinasitvāt, na tu tad durtīyam astı, tato' nyad vibhaktam yad rasayet 25 'Verily, when there (in the state of deep sleep) he does not taste, he is, verily, tasting though he does not taste, for there is no cessation of the tasting of a taster, because of the im- perishability (of the taster) There is not, however, a second, nothing else separate from him that he could taste 26 yad var tan na vadatı, vadan var tan na vadatı, na hi vaktur vakter viparılopo uıdyate, avrnāsıtvāt, na tu tad dvrtīyam astı, tato'nyad vibhaktam yad vadet 26 'Verily, when there (in the state of deep sleep) he does not speak, he is, veuly, speaking though he does not speak, for there is no cessation of the speaking of a speaker, because of the imperishability (of the speaker) There is not, however, a second, nothing else separate from him to which he could speak 27. yad var tan na srnoti, śrnvan var tan na śrnoti, na ht

IV 3 3I. Brhad-āranyaka Upanisad 265 śrotuh śruter viparilopo vidyate, avināsitvat; na tu tad dvitīyam astr, tato'nyad vibhaktam yat śrnuyāt 27 'Verily, when there (in the state of deep sleep) he does not hear, he is, verily, hearing, though he does not hear, for there is no cessation of the hearing of a hearer, because of the imperishability (of the hearer). There is not, however, a second, nothing else separate from him which he could hear 28 yad var tan na manute, manvano var tan na manute, na hi mantur mater viparilopo vidyate, avināsitvat; na tu tad dvitīyam asti, tato'nyad ubhaktam yan manvita 28 'Venly, when there (in the state of deep sleep) he does not think, he is, verily, thinking, though he does not think, for there is no cessation of the thinking of a thinker, because of the imperishability (of the thinker). There is not, however, a second, nothing else separate from him of which he could think 29. yad vai tan na spysati, sprsan var tan na sprsati, na hi sprastuh sprster vparilopo vidyate, avināśitvāt, na tu tad dvitīyam astr, tato'nyad vibhaktam yat sprśet. 29 'Verily, when there (mn the state of deep sleep) he does not touch, he is, verily, touching, though he does not touch, for there is no cessation of the touching of a toucher, because of the imperishabilty (of the toucher) There is not, however, a second, nothing else separate from him which he could touch. 30, yad vai tan na vyjānātı, vijānan vai tan na vijānāti, na hi vynatur vignater viparilopo vidyate, avrnasitvat; na tu tad duıtīyam asti, tato'nyad vibhaktam yad vyānīyat, 30 'Verily, when there (in the state of deep sleep) he does not know, he is, verily, knowing though he does not know for there is no cessation of the knowing of a knower, because of the imperishability (of the knower). There is not, however, a second, nothing else separate from him which he could know. 3I yatra vānyad wa syat, tatrānyo'nyat pasyet, anyo' nyaj nghret, anyo'nyad rasayet, anyo'nyad vadet, anyo'nyat śrnuyat, anyo'nyan manvīta, anyo'nyat spršet, anyo'nyad vijānīyāt. 31 'Venly, when there is, as it were, another there one might see the other, one might smell the other, one might taste the other, one might speak to the other, one might hear the other, one might think of the other, one might touch the other, one might know the other

266 The Principal Upanisads IV. 3 33. He does not see or smell or taste or speak or hear or think or touch or know, for there is nothing separate from him, there is no second to him, yet he sees, smells, tastes, speaks, hears, thinks, touches, knows for he is one with seeing, smelling, tasting, speaking, hearing, thinking, touching and knowing

32 salıla eko drastādvarto bhavat, eşa brahma-lokah, samrad ıtı harnam anuśaśāsa yājñavalkyah, esāsya paramā gatrh, eşāsya paramā sampat, eso'sya paramo lokah, eso'sya parama ānandah, etasyaıvānandasyānyānı bhūtān mātrām upajīvantı 32 'He becomes (transparent) like water, one, the seer without dualty This is the world of Brahma, Your Majesty' Thus did Yajnavalkya instruct (Janaka) 'This is his highest goal, this is his highest treasure, this is his highest world, this is his greatest bliss. On a particle of this very bliss other creatures lıve' lıke water salila wva sallah Ś transparent svacchibhutah Ś one because there is no second, dviīyasyābhavat Ś the seer the vision which is identical with the light of the self is never lost drster avrpariluptatvāt, ātma-jyotr-svabhāvāya Ś 33 sa yo manuşyānām rāddhah samrddho bhavatı, anyesām adhıpatıh, sarvaır mānusyakar bhogarh sampannatamah, sa manusyānām parama ānandah; atha ye śatam manuşyānām ānandah, sa ekah pıtīnām ntalokānām ānandah; atha ye śatam pıtīnām nta-lokānām ānandah, sa eko gandharva-loka anandah, atha ye satam gandharva-loka anandāh, sa eka karma-devānām ānandah, ye karmanā devatvam abhisampadyante; atha ye satam karma-devānām ānandāh, sa eka ājāna-devānām ānandah, yaś ca śtrotrıyo'vrno 'kāma-hatah, atha ye satam ājāna-devānam ānandāh, sa ekah prajā-patı-loka anandah, yas ca srotriyo' vrjino' kāma-hatah, atha ye satam prajā-patr-loka anandah, sa eko brahma-loka ānandah, yas ca śrotriyo'vrjino'kāma-hatah, athaisa eva parama ānandah, yas ca śrotrıyo'vrjıno' kāma-hatah, atharșa eva parama anandah esa brahma-lokah, samrād, rti hovāca yājnavalkyah so 'ham bhagavate sahasram dadāmi, ata urdhvam vımoksāyaıva brūhītı atra ha yājnavalkyo bıbhayām cakāra, medhāvī rājā, sarvebhyo māntebhya udarautsīd itt 33 'If one is healthy in body, wealthy, lord over others, lavishly provided with all human enjoyments, that is the highest blss of men This human bliss multipled a hundred times makes one unit of the bliss for the fathers who have won

IV. 3. 33. Brhad-āranyaka Upanisad 267 their world. The bliss of these fathers who have won their world multipled a hundred times makes oneunt of the bliss of the gand- harva world. The bliss of the gandharva world multiplied a hundred times makes one unit of the bliss of the gods by action, those who attain their divine status by (meritorious) action, The bliss of the gods by action multiplied a hundred times makes one unit of the bliss of the gods by birth as well as of one who is versed in the Vedas, who is without sin and not overcome by desire. The bliss of the gods by birth multiplied a hundred tımes makes one unit of the bliss in the world of Praja-pati, as well as of one who is versed in the Vedas, who is without sin and not overcome by desire The blss in the world of Praja-patr multiplied a hundred times makes one unit of the bliss in the world of Hiranya- garbha as well as of one who is versed in the Vedas, who is without sin and not overcome by desire. This is the highest bliss. This is the world of Brahma, Your Majesty,' said Yajnavalkya. (Janaka said) 'I will give you, Venerable Sir, a thousand (cows) please instruct me further for the sake of my liberation' At this Yajnavalkya was afraid that this intellgent king should drive him to (the exposition of) the ends of his convictions

See TU. II. 8. Those who live within the bonds of ignorance experience but a small portion of the infinite bliss raddhah healthy, perfect of body, samsiddhah, avrkalah, sama- grāvayavah S śrotriya one versed in the śruti, the Veda Śamkara, the com- mentator of Kaldasa's Sākuntalā quotes 'Birth gives the title of Brähmana, the sacramental rites the title of the twice-born, knowledge the title of upra and the three together make a śrotriya' ganmana brāhmano jñeyah, samskaraır dura ucyate, vıdyayā yātı vipratvam, trbhith srotriya ucyate. Vedic learning, sinlessness and freedom from selfish desire are essential for the enjoyment of the higher forms of bliss Cp 'The sense-pleasures of the world and the great joys of heaven are not worth one-sixteenth part of the bliss that comes from the cessation of desire' yac ca kāma-sukham loke yac ca dıvyam mahat sukham trsna-kşaya-sukhasyarte nārhatah șodašīm kalām M B XII 173 47. was afraid bhitavan S not because he was lacking in ability or knowledge but because he felt that under the pretext of the boon he had to ask me, he raises new problems every time and wishes to gain paditsatīti. S all my knowledge sarvam madīyam vijnānam kāma-praśna-vyājeno-

268 The Principal Upanisads IV 3. 36. 34 sa vā esa, etasmın svapnānte ratvā carıtvā drştvarva punyam ca pāpam ca, punah pratınyāyam pratryony ādravati buddhāntāyarva 34. 'After having had enjoyment in this state of dream (or sleep), after having roamed about and seen good and evil, he returns again as he came to the place from which he started to the state of waking See IV 3 I6

THE SELF AT DEATH 35. tad yathā 'nah su-samāhıtam utsarjad yāyāt, evam evāyam Sārīra ātmā prānenātmanānvārūdha utsarjam yātı, yatrartad ūrdhva ucchvāsī bhavatı 35 'Just as a heavily loaded cart moves creaking, even so the self mn the body mounted by the self of intelligence moves creaking, when one is breathing with difficulty (1.e. when one is about to expire). the self in the body the subtle body which moves between this and the next world as between the waking and the dream states, through birth and death consisting respectively in the association with and dissociation from the body and its organs. yas svapna-buddhantav wa janma-maranābhyām rhaloka-paralokav anusancaratı Ś. breathing with difficulty gasping for breath. The body groans as a heavily laden cart groans under its burden 36 sa yatrāyam anımānam nyetī, jarayā vopatapatā vān- manam mgacchatr, tad yathāmram va udumbaram va prppalam vā bandhanāt pramucyate, evam evāyam puruşa ebhyo' ngebhyah sampramucya punah pratınyāyam pratryony ādravatı prānāyarva 36 'When this (body) gets to thinness, whether he gets to thinness through old age or disease, just as a mango or a fig or a fruit of the peepul tree releases itself from its bond (gets detached from its stalk), even so this person frees himself from these limbs and returns agamn as he came to the place from which he started back to (new) life The dying man separates himself from his gross body even as a fruit separates itself from its stalk He goes back to his new abode the same way he came and there assumes another body in which to begin a new life The subjection of the body to old age and disease is mentioned to induce the spirit of renunciation, vatragyartham S

IV. 4. I. Brhad-āranyaka Upanişad 269 37. tad yathā rājānam āyāntam ugrāh, pratyenasah, sūta- grāmanyo'nnaıh pānaır āvasatharh pratıkalpante: ayam āyāti, ayam āgacchatītı, evam haivam-vidam sarvāņı bhūtāni pratıkal- pante, ıdam brahmāyāti, idam āgacchatīti. 37. 'Just as for a king who is coming, policemen, magistrates, chariot drivers, leaders of the village wait for him with food, drink and lodgings, saying, "here he comes, here he comes," even so for him who knows this, all beings wait for him sayıng, "here comes Brahman, here he approaches."' ugrāh· policemen, jātı-višesāh, krūra-karmāno vā. Ś pratyenasah· magıstrates, taskarādi dandanādau nıyuktāh. Ś. leaders of the village. grama-netaro gramanyah. S 38. tad yathā rājānam prayyāsantam, ugrāh pratyenasah sūta-grāmanyo'bhisamāyantı, evam evaimam ātmānam, antakāle sarve prānā abhısamāyantı, yatraitad ūrdhvocchvāsī bhavatı 38. Just as policemen, magistrates, charot-drivers, leaders of the village gather round a king who is departing, even so do all the breaths (or senses) gather round the self at the end, when one is breathing with difficulty (when he is about to die).

Fourth Brāhmana THE SOUL OF THE UNRELEASED AFTER DEATH I. sa yatrāyam atmā-abalyam nyetya sammoham wa nyeti, athanam ete prāņā abhısamāyantı; sa etās tejomātrāh sama- bhyādadāno hrdayam evānvavakrāmatı, sa yatraisa cākşuşah puruşahı parān paryāvartate, athārūpajňo bhavatt. I. 'When this self gets to weakness, gets to confusedness, as it were, then the breaths gather round him. He takes to himself those particles of light and descends into the heart. When the forms person mn the eye turns away, then he becomes non-knowing of

When his body grows weak and he becomes apparently un- conscious, the dying man gathers his senses about him, completely withdraws their powers and descends into the heart gets to weakness it is the body that becomes weak, Weakness-is figuratively applied to the self, which, being formless, cannot become weak. yad dehasya daurbalyam, tad atmana eva daurbalyam ity upacaryate: na hy asau svato' mūrtatvād abala-bhavam gacchatt. S.

270 The Principal Upanışads IV 4 2 So also the self does not get confused for it is the eternal self- lummnous ıntelligence, mlya-cartanya-jyotıs-svabhāvatvāt Ś At the moment of death the person in the eye, 1 e prana, departs So one ceases to perceive forms The dying man becomes single The principle of intelligence (vynana) after having absorbed all the functions of consciousness proceeds to continue in a new life

2 ekī-bhavatı, na paśyatı, ity āhuh, ekī-bhavati, na nighrati ity āhuch, ekī-bhavatı na rasayatı, rty āhuh, ekī-bhavati, na vadatı, rty ahuh, ekī-bhavatr na śrnoti, ity ahuh, ekī-bhavati, na manute, ity āhuh, ekī-bhavatr, na sprśati, ity ahuh, ekī-bhavati, na vıjānātı, ıty āhuh tasya hartasya hrdayasyāgram pradyotate, tena pradyotenarsa ātmā mışkrāmair, cakșușo va murdhno va anyebhyo vā sarīra-desebhyah, tam utkrāmantam prāno'nutkrā- matı, prānam anūtkrāmantam sarve prānā anūtkrāmantı, sa viñāno bhavatı, sa· vijnānam evānvavakrāmatı, tam vıdyā- karmanī samanvārabhete pūrva-prajnā ca 2 'He is becoming one, he does not see, they say, he 1s becoming one, he does not smell, they say, he is becoming one, he does not taste, they say, he is becoming one, he does not speak, they say, he is becoming one, he does not hear, they say, he is becoming one, he does not think, they say, he is becoming one, he does not touch, they say, he is becoming one, he does not know, they say The point of his heart becomes lighted up and by that light the self departs either through the eye or through the head or through other apertures of the body. And when he thus departs, life departs after him And when life thus departs, all the vital breaths depart after it He becomes one with intelligence What has intelligence departs with him His knowledge and his work take hold of him as also his past experience. Every organ becomes umted with the subtle body, lingatman S purva-prajna past experience, former intelligence, the results of his past lıfe, pūrvānubhūla-visaya-prajñā, atīta karma-phalānubhava- vasana $ S refers to those who are clever in painting though they had no practice in this life and traces their skill to past experience These impressions of the past, under the control of knowledge and work, stretch out like a leech from the body and build another body in accordance with past work vidya-karma-pūrva-vasanā-laksanam etat trıtayam sakalıka sambhāra-sthānīyam para-loka-pātheyam R The individual is born according to the measure of his under- standıng Attareya Aranyaka II 3 2 See also Praśna IV II Kalidasa in his Sakuntala, Act IV, says that when a being who is

IV. 4 4 Brhad-aranyaka Upansad 27I (in all other respects) happy becomes conscious of an ardent longing, when he sees beautiful objects or hears sweet sounds, then mn all probabilty, without being aware of it, be remembers with his mind the friendships of former lives, firmly rooted in his heart ramyān vīksya madhurāms ca nisamya sabdān paryutsukī bhavatt yat sukluno'pr jantuh tac cetasā smaratı nūnam abodhapūrvam bhāvasthirāni jananāntara sauhrdănı. 3 tad yatha trnajalāyukā, trnasyāntam gatvā, anyam ākramam ākramya, ātmānam upasamharatı, evam evāyam ātmā, idam śariram mhatya, avıdām gamayıtvā, anyam ākramam ākramya, ātmānam upasamharatı. 3. Just as a leech (or caterpillar) when it has come to the end of a blade of grass, after having made another approach (to another blade) draws itself together towards it, so does this self, after having thrown away this body, and dispelled ignorance, after having another approach (to another body) draw itself together (for making the transition to another body). 4. tad yathā pešaskārī pešaso mātrām upādāya, anyan navataram kalyānataram rūpam tanute, evam evāyam ātmā, ıdam sarīram nihatya, avıdyām gamayıtvā, anyan navataram kalyānataram rūpam kurute, pıtryam vā, gāndharvam vā, darvam vā, prājāpatyam vā, brāhmam vā anyesām vā bhūtānam, 4. 'And as a goldsmith, taking a piece of gold turns it into another, newer and more beautiful shape, even so does this self, after having thrown away this body and dispelled its ignorance, make unto himself another, newer and more beautiful shape lke that of the fathers or of the gandharvas, or of the gods or of Praja-pati or of Brahma or of other beings goldsmıth. pesah suvarņam, tat karotītı pesaskārī Ś. another form samsthana-visesam, dehantaram S kalyanataram more beautiful Beauty of form indicates beauty of soul We cannot have beauty of form with an evil nature pāpa-vrllaye na rūpam. Kālıdāsa's Kumāra-sambhava V 36 Mallı- natha cites other passages Beauty of form and good qualities go to- gether. yatra akrlıh tatra guna bhavantt Those of good form do not behave in evil ways, na surūpah pāpa-samācārā bhavantı In Daśa- kumāra-carıta, ıt is saıd seyam akrtıh na vyabhıcaratı śilam, such is the form, the character cannot be different Beauty is a symbol of the divine Ananda, the beloved disciple of the Buddha, said to the Master 'Half of the holy hfe, O Lord, is fnendship with the beautiful, association with the beautiful,

272 The Principal Upanişads IV. 4. 6. communion with the beautiful' 'It is not so, Ananda, it is not so,' said the Master. 'It is not half of the holy life; it is the whole of the holy lıfe.' Samyutta Nıkāya V. 2 5 sa vā ayam ātmā brahma, vijñānamayo manomayah prāna- mayas cakşurmayah, śrotramayah, prthıvīmaya āpomayo vāyu- maya ākāsamayas tejomayo'tcjomayah kāmamayo'kāmamayah, krodhamayo 'krodhamayo dharmamayo'dharmamayah sarva- mayah tad yad ctat; idam-mayah adomaya ıtı yathakārī yathācārī / tathā bhavatı, sādhukārī sādhur bhavatı, pāpakārī pāpo bhavati; punyah punyena karmana bhavatı, papah pāpena; athan khalv āhuh, kamamaya cvāyam puruşa itı, sa yathākamo bhavatt, tat kratur bhavatı, yat kratur bhavati, tat karma kurute, yat karma kurute, tat abhisampadyatc 5 'That self is, indeed, Brahman, consisting of (or identified with) the understanding, mind, life, sight, hearing, earth, water, air, ether, light and no light, desire and absence of desire, anger and absence of anger, nghteousness and absence of righteousness and all things This is what is meant by sayıng, (1t) consists of this (what is percerved), consists of that (what is inferred) According as one acts, according as one behaves, so does he become The doer of good becomes good, the doer of evil becomes evil One becomes virtuous by virtuous action, bad by bad action Others, however, say that a person consists of desires As is his desire so is his will; as is his will, so is the deed he does, whatever deed he does, that he attains. See Manu II 4 Cp Plato 'Such as are the trend of our desires and the nature of our souls, just such each of us becomes' Laws.

kratuh will, resolve, adhyavasāyah, miscayah S 904 C

attains gains the fruit thereof, tadiyam phalam ablusampadyate S. tasya phalam ca prapnot R 6 tad eşa šloko bhavatı tad eva saktah saha karmanaıtı lıngam mano yatra nisaktam

prāpyāntam karmanas tasya yat kim ceha karoty ayam asya,

tasmāl lokāt punar artı asmar lokāya karmane ıtr nu kāmayamānah, athākāmayamānah, yo'kāmo mıskāma āpta-kāma ātma-kāmah, na tasya prānā utkrāmantı, brahmawva san brahmāpyen 6 'On this there is the following verse "The object to which the mind is attached, the subtle self goes together with the

IV 4 7. Brhad-āranyaka Upamısad 273 deed, being attached to it alone. Exhausting the results of whatever works he did in this world he comes again from that world, to this world for (fresh) work " This (is for) the man who desires (But the man who does not desire, he who is without desire, who is freed from desire, whose desire is satisfied, whose desire is the self, his breaths do not depart Being Brahman he goes to Brahman.

Desire is the root of empirical existence. samsāra-mūla The subtle body is called mind because mind is the chief factor of the subtle body manah pradhanatvat lingasya mano lingam ity ucyate Ś He who has desires continues subject to rebirth The man free from desires realises Brahman even here: sa ca ındvān āpta-kamah atma-kāmataya thaiva brahmabhutah Ś What the blind need is to receive sight Sight is not change of place or trans- porting into another world. One need not wait for the death of the body, na sarira-patottara-kalam. Freedom is the cessation of ignorance, audya-mvrttr He in whom desire is stilled suffers no rebirth

7 tad esa śloko bhavatı yadā sarve pramucyante kāma ye'sya hrdı śritāh, atha martyo'mrto bhavatr, atra brahma samaśnute ıtı tad yathāhimrvlayanī valmīke mrtā pratyastā sayīta, evam evedam śarīram sete athāyam asarīro'mrtah prāno brahmaiva, teja eva, so'ham bhagavate sahasram dadāmı, iti hovāca janako vaidehah 7 'On this there is the following verse: "When all the desires that dwell in the heart are cast away, then does the mortal become immortal, then he attains Brahman here (in this very body) " Just as the slough of a snake lies on an anthill, dead, cast off, even so lies this body. But this disembodied, immortal hfe is Brahman only, is light indeed, Your Majesty' 'I give you, Venerable Sır, a thousand cows,' said Janaka (King) of Videha. See Katha VI. I4. pratyasta. cast away, pratıksipta. When we identify ourselves with the body under the influence of desires and past work, we are embodied and mortal When we become disembodied we become immortal, as we are no longer commıtted to embodıment kama-karma-prayukta-sarīrātma-bhāvena camrtah Ś hu pūrvam sasarīro martyas ca, tad vryogāā athedānīm ašarīrah, ata eva lıght ındeed. ajnana-lakşanandhakara-pratrbhata eva R.

274 The Principal Upanişads IV 4 9. 8 tad ete śloka bhavanti. anuh pantha vitatah purānah, mām sprșto'nuvitto mayarva, tena dhīrā apı yantı brahmavidah svargam lokam ita urdhvam vimuktāh 8 'On this there are the following verses "The narrow ancent path which stretches far away, has been touched (found) by me, has been realised by me By it, the wise, the knowers of Brahman go up to the heavenly world after the fall of this body, being freed (even while living)

anuh narrow, being difficult to comprehend, siksmah durviñey-

vitatah stretching far away, vrstīrnah vispasta-tarana-hetutvād vā atvat S

V is uitarah leading across The teachers are the path-finders The Buddha speaks of the ancient way, the wayfarer bound for home 'from which there is no coming back again' Rumi attributes to Jesus, the Logos, 'For the true believers I become a bridge across the river ' Mathnawi IV 10 70 The Bodhisattva makes of hımself a bridge, attānam samkamam katva, by which we cross Having first crossed over himself, he serves as a bridge for others 'I am the way ' John XIV 6 touched by me found by me, maya-labdhah S rtah asmac charira-patad Ś They are freed even while in the body jīvanta eva vrmuktās santah S Cp Taittıriya Brahmana 'He who makes the self (atman) his wayfinder is no longer stained by evil action ' III 12 9 8 Sometimes the verse is mnterpreted differently They go beyond the heavenly world There is a reading to this effect tena dhīrā apı yantı brahma-vıda utkramya svargam lokam ito vimuktah 9 tasmın śuklam uia nīlam ahuh, pingalam, haritam, lohitam ca eşa panthā brahmană hānuvrttah tenartı brahmavit punyakrt

'"On that path they say there is white, blue, yellow, green tarasas ca

and red That path was found by a Brahmana and by it goes 9

the knower of Brahman, the doer of night and the shining one" These colours do not affect the path of realısatıon darsana-margasya ca śukladi-varnasambhavat These paths belong to the world of empirical existence, na te moksa-margah, samsara-visaya eva h te $ brahmana by a Brahmana parātma-svarūpenawva brahmanena tyak- ta-sarvarsanena Ś the doer of right S finds it difficult to uphold his view that spiritual

IV. 4 I2. Brhad-āranyaka Upanişad 275 wisdom and practical activity are incompatible He cites a number of passages from M.B., which support his view. apunya-punyo parameyam punar-bhava-nırbhayāh šantas samňyāsıno yāntı tasmar moksātmane namah XII 46. 56. 'Salutation to that embodiment of liberation whom serene monks, fearless about rebirth, attain after the cessation of the effects of their good and bad deeds' nırāsısam, anārambham, nırnamaskāram, astutim aksīnam, ksīna-karmānam, tam devā brāhmanam viduh XII. 269 34 'The gods considet him to be a knower of Brahman who has no desires, who undertakes no work, who does not bow (to others) or praise (any one), who remains unchanged, whose work is exhausted' naitādrsam brāhmanasyāstı vıttam yatharkatā, samatā, satyatā ca silam, sthıtım, danda-mdhānam, ārjavam, tatas tatas coparamah kriyābhyah XII 174. 37. 'For a knower of Brahman, there is no wealth comparable to the sense of oneness, the sense of equality, truthfulness, virtue, stead- fastness, non-injury, integrity and withdrawal from all activities' That the knowers of Brahman are doers of good is sad by way of eulogy. This view of S is not the obvious meaning of the text which seems to suggest jnana-karma-samuccaya. I0 andham tamah pravšantı ye vidyām upāsate tato bhūya wa te tamah ya u vidyāyam ratāh. 10 'Into blind darkness enter they who worship ignorance; into greater darkness than that, as it were, they that delight in knowledge (enter) ' See Isa 9. Ś means by avidyā works, and by knowledge the ritual part of the Vedas vıdyāyām avdyā-vastu-pratıpādıkāyām karmārthāyām trayyām Ś. II. anandā nāma te lokāh, andhena tamasāvrtāh tāms te pretyabhigacchantr avrdvamso'budho janāh II. Those worlds covered with blind darkness are called joyless To them after death go those people who have not knowledge, who are not awakened See Katha I 3 Isa 3. not awakened devoid of the knowledge of the self. atmavagama- varjıtāh. Ś pratyag-ātma-vidyā-sunyah Ř. 12. ātmānam ced vijānīyād ayam asmīti pūrusah kım ıcchan, kasya kāmāya sarīram anusamjvaret.

276 The Principal Upanisads IV. 4 I4 I2 If a person knows the self as 'I am this,' then wishing what, and for desire of what should he suffer in the body? should suffer. santapyet, sarira-tapam anutapyeta Ś What craving can be left in him that he should take to himself another body, full of suffering, to satisfy it> I3 yasyānuvıttah pratıbuddha ātmāsmın samdehye gahane pravistah, sa viśva-krt, sa hı sarvasya kartā, tasya lokah sa u loka eva I3 Whoever has found and has awakened to the self that has entered into this perilous inaccessible place (the body), he is the maker of the universe, for he is the maker of all His is the world, indeed he is the world itself anuvittah found, anulabdhah S pratibuddah. awakened, directly realısed, sāksatkrtah Ś

gahane inaccessible, with hundreds and thousands of obstacles to pacaye S samdehye perilous, subject to many dangers anekānartha-samkato-

obtaining enlightenment through discrimination. aneka-sata-saha- sra-vwveka-vinana-pratrpaksa-visame Ś loka world According to S the Self, the Universal Self I4 rharva santo'tha vidmas tad vayam, na cet avedir mahatī vznastıh ye tad viduh, amrtās te bhavantı, athetare duhkham evāpi-

14 Verly, while we are here we may know this If (we yantı

know it) not we would be ignorant, great is the destruction Those who know this become immortal while others go only to sorrow. avedih. ignorant ajnanam bhavat R The Eternal may be realised even while we live in the ephemeral body To fail to realise him is to live in ignorance, to be subject to birth and death The knowers of Brahman are immortal, others continue in the region of sorrow Cp the words in the Homeric hymn to Demeter written about the beginning of the sixth century B c in Attica 'Blessed among men who dwell on earth is he who has seen these things, but he who is unimtiated and has no part in the rites has never an equal lot when he has died and passed beneath the dank darkness ' Lines 480 ff Plutarch quotes from Sophocles 'Thrice blessed are those mortals who have seen these mysteries before they come to Hades, for to them alone is granted true life All that is evil besets the rest 'W K C Guthrie The Greeks and ther Gods (1950), p xulI

IV. 4 I9 Brhad-āranyaka Upamısad 277 15. yadartam anupaśyatı ātmānam devam añasā, īšānam bhūta-bhavyasya, na tato vijugupsate 15. If one clearly beholds him as the self, as God, as the lord of what has been and what will be, he does not shrink away from hım. he does not shrink he is not afraid, he does not wish to hide himself from the Supreme 16 yasmād arvak samvatsarah ahobhih parivartate, tad devā yotışām yyotıh āyur hopāsate'mrtam 16 That in front of which the year revolves with its days, that the gods worship as the light of lights, as life immortal āyuh. lıfe-prıncıple, sarva-prānı-prānana-hetu-bhūtam R. I7 yasmın panca pañca-janāh ākāsaś ca pratısthitah, tam eva manya ātmānam, vidvān brahmā'mrto'mrtam. 17 That in which the five groups of five and space are established, that alone I regard as the self Knowing that immortal Brahman I am immortal The five groups are the Gandharvas or celestial singers, the fathers, the gods, the demons and the Raksasas or Titans space the unmanifested principle, avyakrtakhyah Ś I8. prānasya prānam uta caksusaś cakşuh uta śrotrasya śrotram, manaso ye mano viduh, te mcrkyur brahma purānam 18. They who know the life of life, the eye of the eye, the agryam.

ear of the ear and the mind of the mind, they have realised the ancient primordial Brahman Kena I. 2 The different organs do not function if they are not inspired by the energy of Brahman 'Divested of the light of the self which is pure intelligence they are like wood or clods of earth' svatah kāsļha-losta-samānı hi tān cartanyātma-jyotis-sūnyān. Ś nicikyuh have realısed, mścayena jnātavantah Ś. 19 manasarvānudrastavyam, narha nānāstı kim cana: mrtyoh sa mrtyum āpnotı ya iha nāneva pašyatr 19 Only by the mind is it to be perceived In it there is no diversity. He goes from death to death, who sees in it, as it were, dıversity.

278 The Principal Upansads IV 4 22 The mind purified by the knowledge of the Supreme Truth and the instructions of the teacher directly realises Brahman paramārtha-nana-samskrtenācaryopadesa-pūrvakam ca, S Again, 'the mind refined by the subjugation of the body, the mind and the senses and equipped with the teaching of the scriptures and the teacher forms the instrument by which the self may be seen sāstrācāryopadesa-janıta-sama-damādi-samskrtam mana atma-darsane kāranam SBG II 2I See Katha IV I0-II from death to death from birth to birth, samsarat samsaram R 20 ekadhawvānudraştavyam etad aprameyam dhruvam, virajah para ākāšād aja ātmā mahān dhruvah 20 This indemonstrable and constant being can be realised as one only The self is taintless, beyond space, unborn, great and constant as one only as homogeneous pure intelligence without any break in ıt, lıke space vynana-ghanarkarasa-prakārenakasavan mrantarena Ś Duality is essential for knowledge, as the self is one and there is nothing beside it, it is not an object of demonstration anyena hanyal pramiyate, idam to ekam eva, ato 'prameyam S dhruvam constant, mityam, kutastham avrcalt S vrajah taıntless, vigata-rajah Ś rāgādı-doşa-rahrtah. R 2I. tam eva dhīro vijnāya prajnām kurvīta brāhmanah nānudhyāyād bahūn šabdān, vāco vıglāpanam hi tat itt. 21 Let a wise Brähmana after knowing him alone, practise (the means to) wisdom Let him not reflect on many words, for that is mere weariness of speech vinaya knowing by means of the study of the scriptures and logical reflection śravana-mananābhyām jnātvā R prajnām nıdıdhyāsanam R viglapanam wearıness, visesena glanı-karam śrama-karam hi Ś The Real cannot be known by vain and idle arguments 22 sa vā esa mahān aja ātmā yo'yam vynānamayah prāneşu; ya eşo'ntar-hrdaya ākāsah tasmin śete, sarvasya vašī, sarva- syeśānah, sarvasyādhıpatıh, sa na sādhunā karmanā bhutyān no evāsādhunā kanīyān eşa sarveśvarah, eşa bhūtādhipatıh, esa bhūtapālah eşa setur vıdharana eşām lokānām asambhedāya. tam etam vedānuvacanena brāhmanā vivrdişantı, yajñena, dānena, tapasānāśakena, etam eva vıdıtvā munir bhavatt, etam eva pravrajino lokam icchantah pravrajantr. etadd ha sma var tat purve udvāmsah prajām na kāmayante kım prajayā

IV. 4. 22. Brhad-āranyaka Upanisad 279 karısyāmah, yesām no'yam ātmāyam loka itr. te ha sma putraişanāyāś ca vittaisanāyāś ca lokarşanāyas ca vyutthāya, atha bhiksā-caryam caranti; yā hy eva putraişanā sā vittarşaņā, yā vittaisanā sā lokaisana; ubhe hy ete esane eva bhavatah sa eşa netr nety ātmā; agrhyah, na hi grhyate, asīryah, na hi šīryate; asangah, na hi sajyate; asıto na vyathate, na risyati; etam u hawvarte na tarata itr, atah papam akaravam iti, atah kalyānam akaravam itr; ubhe u haivaisa ete tarati, nainam krtakrte tapatah. 22 Verily, he is the great unborn Self who is this (person) consisting of knowledge among the senses In the space within the heart hes the controller of all, the lord of all, the ruler of all. He does not become greater by good works nor smaller by evil works. He is the bridge that serves as the boundary to keep the different worlds apart. Him the Brahmanas seek to know by the study of the Veda, by sacrifices, by gifts, by penance, by fasting. On knowing Him, in truth, one becomes an ascetic. Desiring Him only as their worlds, monks wander forth Verily, because they know this, the ancient (sages) did not wish for offspring What shall we do with offspring (they said), we who have attained this Self, this world. They, having risen aboye the desire for sons, the desire for wealth, the desire for_worlds, led the life of a mendicant. For the desire for sons is the desire for wealth and the desire for wealth is the desire for worlds; both these are, indeed, desires only. This Self is (that which has been descmbed as) not-this; not this. He is incomprehensible for He is never comprehended. He is indestructible for He 1

cannot be destroyed He is unattached for He does not attach himself He is unfettered, He does not suffer, He is not injured. Hm (who knows this) these two (thoughts) do not overcome, 'for some reason he has done evil or for some reason he has done good. He overcomes both What he has done or what he has not done does not burn (affect) hım. See III.5 I; III 9 26;IV.2.4. seln. bridge Agn (Fire) is spoken of as bridge: tvan nas tantur uta selur agne. Taittirīya Brahmana. II. 4. 2. 6. Agni becomes the path of deva-yāna

BG XVIII. 5. Ceremonral observances are treated as means for purification. See Fasting is restraint, not abstinence, not starvation which will mean death: kāmānasanam anāsakam, na tu bhojana-nivrtlih bhoja- na-nivrltau mriyata eva Ś. The monastic orders which developed in Buddhism and Jainism are forecast here,

280 The Principal Upanşads IV 4 24 . 23 tad esa ycābhyuktam eşa mıtyo mahımā brāhmanasya na vardhate karmanā no kanīyān tasyaıva syāt pada-vıt, tam vıdıtvā na lıpyate karmanā

ıtr tasmad 'evam-ut, sānto dānta uparatas tıtıkșuh samāhito pāpakena,

bhūtvā, atmany evātmānam paśyatı, sarvam ātmānam pašyatı, narnam pāpmā taratı, sarvam pāpmānam taratı, narnam pāpmā tapatı, sarvam pāpmānam tapatı, vipāpo virajo 'vicikitso brāh- mano bhavatı, eşa brahma-lokah, samrāt, enam prāpito'sı itt hovācą yājnavalkyah, so'ham bhagavate videhān dadāmı, mām cāpr saha dāsyāyets 23 This very (doctrine) has been expressed in the hymn This eternal greatness of the knower of Brahman is not in- creased by work nor diminished One should know the nature of that alone Having found that, one is not tainted by evil action Therefore he who knows it as such, having become calm, self-controlled, withdrawn, patient and collected sees the Self in his own self, sees all in the Self Evil does not overcome him, he overcomes all evil Evil does not burn (affect) him, he burns (consumes) all evil Free from evil, free from taint, free from doubt he becomes a knower of Brahma This is the world of Brahma, Your Majesty, you have attaıned ıt, said Yajnavalkya. Janaka (Kıng) of Vıdeha saıd, 'Venerable Sır, I give you the (empire of) Videhas and myself also to serve you' pada-vit he who knows the nature padasya vettā, padyate gamyate gnayata itr mahimnas-svarupam eva padam Ś having become calm the Bhagavata defines the state of tranquillity as one in which there is not grief nor happiness, nor worry, nor hatred, nor longing, not even any desire na yatra duhkham na sukham na cinta, nar dvesa-ragau na ca kacid

rasah sa sāntah kathıto munīndrath sarvesu bhāveşu samah zcchả

pramānah 24 sa vā esa mahān aja ātmā, annādo vasu-dānah, vindate vasu ya cvam veda 24 This is that great unborn Self, who is the eater of food and the giver of wealth He who knows this obtains wealth the eater of food sarva-bhutasthas sarvannanam atta. Ś He dwells in all beings and eats all food which they eat the giver of wealth the giver of the fruits of actions He enables all beings to obtain the results of their actions dhanam sarvaprānt-

IV. 5. 3. Brhad-āranyaka Upanisad 28I

karma-phalam, tasya dātā, prāninām yathā-karma-phalena yojayitety arthah S. 25 sa vā eșa mahān ajātmā, ajaro, amaro' mrto'bhayo brahma; abhayam var brahma, abhayam hı var brahma bhavati ya evam veda. 25. This is that great unborn Self who is undecaying, undying, immortal, fearless, Brahman. Verily, Brahman is fearless. He who knows this becomes the fearless Brahman.

Fifth Brāhmana

THE SUPREME SELF AND THE SUPREME VALUE I atha ha yājnavalkyasya dve bhārye babhūvatuh, maitreyī ca kātyāyanī ca. tayor ha maitreyī brahma-vādinī babhūva, strī-prajnaiva tarhı kātyāyanī. atha yajnavalkyo'nyad-urttam upākarısyan. I. Now then, Yajnavalkya had two wives, Maitreyi and Kātyāyanī Of these (two) Maitreyi was a discourser on Brahma- knowledge, while Kätyāyanī possessed only such knowledge as women have. Now then, Yajnavalkya when he wished to get ready for another mode of life --

S holds that in this dialogue between Yajnavalkya and Maitreyi, See II. 4

logical argument is advanced in support of scriptural statements. tarka-pradhānam hı yājnavalkyīyam kāndam. discourser on Brahma-knowledge brahma-vadana-sila. S. 2. maitreyi, ıti hovaca yanavalkyah, pravrajisyan va are'ham asmāt sthānād asmi; hanta te'nayā kātyāyanyāntam karavāņīti. 2 'Maıtreyi,' said Yajñavalkya, 'lo, verly, I am getting away from this state (into the forest). Forsooth, let me make a settlement for you and that Kātyāyani, 3. sā hovāca maitreyī. yan nu ma iyam, bhagoh, sarvā prthivi viltena pūrnā syāt, syām nv aham tenāmrtā aho na iti, na itt, hovāca yājñavalkyah; yathawvopakaranavatām jrvitam, tathaiva te jivitam syāt; amrlatvasya tu nāšāstı vitteneti 3 Then said Maitreyi: 'My Lord, if, indeed, this whole earth filled with wealth were mine, do I become immortal by it or

282 The Principal Upamsads IV. 5 6 not?' 'No,' replied Yajnavalkya 'As the life of people who have plenty of things will your life be, but there is no hope of immortalıty through wealth' 4 sā hovāca maitreyī. yenāham nāmrta syām, kim aham tena kuryam yad cva bhagavan veda, tad cva me bruhitt 4 Then Maitreyi said 'What shall I do with that by which I do not become mmortal? What you know (of the way to immortality), Venerable Sır, that, indeed explain to me' 5 sa hovāca yājavalkyah priyā var khalu no bhavatī satī priyam avrdhat. hanta tarhı, bhavati, etad vyākhyāsyami te, vyācakşānasya tu me mdidhyāsasvelt 5 Then Yajnavalkya said 'You have been truly dear to me (even before), now you have increased your dearness Therefore, if you wish, my dear, I will explain it to you As I am expounding to you, seek to meditate on it prıyawva pürvam khalu nah, asmabhyam bhavati, bhavanti satī priyam evavrdhat, vardhitavati, nirdhāritavaty ast. S 6 sa hovāca na vā are patyuh kāmāya patıh priyo bhavatt, ātmanas tu kāmaya patıh priyo bhavatı; na vā are jāyayat kāmāya jāyā prıyā bhavatı, ātmanas tu kāmaya jāya priyā bhavatı; na vā are putrānām kāmaya putrāh priya bhavanti, atmanas tu kāmaya putrah priya bhavanti; na va are vittasya Famaya vıttam prıyam bhavati, ātmanas tu kāmaya vittam prıyam bhavatı; na vā are pastnam kāmāya pasavah prıyā blavants, ālmanas tu kāmāya pašavah priyā bhavants, na vā are brahmanah Fārāya brahma prıyam bhavatı, ātmanas tu kāmāya brahma prıyam bhavalı; na vā are kşatrasya kāmāya kşatram prıyam bhavatı, atmanas tu kāmaya kşatram priyam bhavats, na vā are lokanām kāmaya lokah priyāh bhavant, almanas tu Fan.aya lokāh pryā bhavant; na vā are devānām kamaya devak priya bhar mnhi, atmanas tu kamaya devah priya bhavants, na tâ are vedanam kamaya vedah priya bhavants, atmanas tu Kamaya vedah priyā bhavants na vā are bhīdtānām kāmāya buăm priyar bharint, atmanas tu karaya bhūtam priyans thavarh; na vh are sarvasya kamaya sarvam prıyam bharati, abıparas tu larāya sarvam priyam bhavati ātmā ra are draç'ay ık Srotavyo mantavyo mdidhyasitavyak, mastreyi, atmam Wth are dr;'e, srute, wate, vyfate, idam sarvam uditam 6 Then, he (Yajhavalkya) said. 'Venly, not for the sale of the hushand is the husband dear but for the sake of the Self

IV. 5 7. Brhad-ăranyaka Upanisad 283 1s the husband dear. Verly, not for the sake of the wife is the wife dear but for the sake of the Self is the wife dear. Verily, not for the sake of the sons are the sons dear but for the sake of the Self are the sons dear Verily, not for the sake of wealth is wealth dear but for the sake of the Self is wealth dear. Verily, not for the sake of the cattle are the cattle dear but for the sake of the Self are the cattle dear. Verily, not for the sake of the Brähmana is the Brähmana dear but for the sake of the Self is the Brähmana dear. Venly, not for the sake of the Ksatriya ıs the Ksatriya dear but for the sake of the Self is the Kşatriya dear Verly, not for the sake of the worlds are the worlds dear but for the sake of the Self are the worlds dear. Verily, not for the sake of the gods are the gods dear but for the sake of the Self are the gods dear. Verily, not for the sake of the Vedas are the Vedas dear but for the sake of the Self are the Vedas dear. Verily not for the sake of the beings are the beings dear but for the sake of the Self are the beings dear Verily, not for the sake of all is all dear but for the sake of the Self is all dear. Venly, the Self, Maitreyi, 1s to be seen, to be heard, to be reflected on, to be meditated upon; when, verily, the Self is seen, heard, reflected on and known, then all this is known.

to be heard irom the teacher and the scriptures, acaryagamabhyam S. to be reflected on through argument and reasonıng, tarkenopapattya S.

7 brahma tam parādāt, yo'nyatrātmano brahma veda; ksatram tam paradāt, yo'nyatrātmanah ksatram veda, lokās tam parāduh, yo'nyatrātmano lokan veda; devas tam paraduh, yo'nyatratmano devan veda; vedās tam parāduh, yo'nyatrātmano vedān veda; bhītān tam parāduh, yo'nyatratmano bhutani veda; sarvam tam parādāt, yo'nyatrātmanah sarvam veda, idam brahma, rdam kşatram, ıme lokah, ıme devāh, ime vedāh, mman bhutāni, idam sarvam, yad ayam ātmā 7 Brahmanahood deserts him who knows Brahmanahood in anything else than the Self. Ksatnyahood deserts him who knows Ksatriyahood in anything else than the Self. The worlds desert him who knows the worlds in anything else than the Self. The gods desert him who knows the gods in anything else than the Self. The Vedas desert him who knows the Vedas in anything else than the Self. The beings desert him who knows the beings in anything else than the Self. All deserts him who knows all in anything else than the Self. This Brahmanahood,

284 The Principal Upanişads IV. 5 I2. this Ksatriyahood, and these worlds, these gods, these Vedas, all these bengs, this all are the Self 8 sa yathā dundubher hanyamānasya na bāhyān sabdān śaknuyād grahanāya, dundubhes tu grahanena dundubhy-āghāta- sya vā śabdo grhītah 8 Just as when a drum is beaten, one cannot grasp the external sounds but by grasping the drum or the beater of the drum, the sound is grasped, 9 sa yathā śankhasya dhmāyamānasya na bāhyān sabdān śaknuyād grahanāya, sankhasya tu grahanena Sankha-dhmasya vā sabdo grhītah 9 Just as when a conch is blown one cannot grasp the external sound but by grasping the conch or the blower of the conch, the sound is grasped, I0 sa yathā vīnāyar vādyamānāyar na bāhyān śabdān saknuyād grahanāya, vīnāyar tu grahanena vīnā-vādasya vā sabdo grhītah IO Just as when a Vina (or lute) is played one cannot grasp the external sounds but by grasping the vind or the player of the vina, the sound is grasped, II sa yathārdrardhāgner abhyāhitasya prthag dhūmā viniś- carantı, evam vā are'sya mahato bhūtasya mhśvasitam etad yad rg vedo, yajur vedah, sāma vedo 'tharvāngırasa itrhāsah purānam vıdyā upamsadah ślokāh sūtrām, anu-vyākhyānām vyākh- yānānīstam hutam āšıtam pāyitam ayam ca lokah paras ca lokah sarvānı ca bhūtān, asyarvartān sarvān mhśvasıtām II As from a fire kindled with damp fuel various kinds of smoke issue forth, so, verily, from this great being has been breathed forth that which is the Rg Veda, the Yagur Veda the Sama Veda, the hymns of the Atharvans and the Angirasas, legend, ancient lore, sciences, sacred teachings, verses, aphor- isms, explanations, commentaries, sacrifice, oblation, food, drink, this world and the other and all beings From it, indeed, have all these been breathed forth Iz. sa yathā sarvāsām apām samudra ekāyanam, evam sarveşām sparšānām tvag ekāyanam, evam sarvesām gandhānām nāsıke ekāyanam, evam sarveşām rasānām nıhvarkāyanam, evam sarveşām rūpānām caksur ekāyanam, evam sarveșām šabdānām śrotram ekāyanam, evam sarvesām samkalpānām mana ekāyanam, evam sarvāsām udyānām hrdayam ekāyanam, evam sarveşām

IV. 5 I4 Brhad-āranyaka Upanisad 285 karmānām hastāv ekāyanam, evam sarvesām ānandānām upastha ekāyanam, evam sarvesām visargānām pāyur ekāyanam, evam sarvesām adhvanām pādāv ekāyanam, evam sarvesām vedānām vāg ekāyanam. 12. As the ocean is the one goal (meeting-place) of all waters, as the skin is the one goal of all kinds of touch, as the nose is the one goal of all smells, as the tongue is the one goal of all tastes, as the eye is the one goal of all forms, as the ear is the one goal of all sounds, as the mind is the one goal of all inten- tions, as the heart (intellect) is the one goal of all knowledge, as the hands are the one goal of all kinds of work, as the genera- tive organ is the one goal of all forms of delight, as the anus is the one goal of all evacuations, as the feet are the one goal of all movements, as the (organ of) speech is the one goal of all the Vedas I3. sa yatha saindhava-ghanah anantaro'bahyah, krtsno rasa- ghana eva, evam vā are'yam ātmā, anantaro'bahyah, krtsnah prajnana-ghana eva, etebhyo bhutebhyah samutthaya, tany eva- nuvinasyatı na pretya samjnastr, itr are bravimi, it hovaca yānavalkyah. I3 'As a mass of salt is without inside, without outside, 1s altogether a mass of taste, even so, verily, is this Self without inside, without outside, altogether a mass of intelligence only. Having arisen out of these elements (the Self) vanishes again in them When he has departed there is no more (separate or particular) consciousness Thus, verily, say I', said Yajñavalkya. Particular consciousness is due to association with elements; when this association is dissolved through knowledge, knowledge of oneness is obtained and particular consciousness disappears. I4 sā hovāca martreyī atrawva mā bhagavān mohāntam apīpipat; na va aham imam vyanamiti. sa hovaca; na va are' ham moham bravimi, avrnasī va are'yam atma, an-ucchitti- dharma. 14 Then Maitreyi said 'Here, indeed, Venerable Sır, you have caused me to reach utter bewilderment Indeed, I do not at all understand this (the Self)' He replied, 'I do not say anything bewildering. This Self, verily, is imperishable and of indestructible nature. indestructble nature it is not subject to destruction either in the form of change or extinction, napı vikriyā-laksano, nāpy uccheda- laksano vināso sya vidyate Ś

286 The Principal Upanişads IV. 5 I5 I5 yatra hi dvartam wa bhavatı, tad rtara rtaram paśyatı, tad itara rtaram nghratı, tad rtara rtaram rasayate, tad rtara rtaram abhivadatı, tad itara rtaram srnoti, tad rtara rtaram vyānātı, yatra tv asya sarvam ātmarvābhūt, tat kena kam pašyet, tat kena kam nghret, tat kena kam rasayet, tat kena kam abhwvadet, tat kena kam śrnuyat, tat kena kam manvīta, tat kena kam sprset, tat kena kam vyānīyāt; yenedam sarvam vyānātı, tam kena vyānīyāt sa esa netr nety ātmā; agrhyah, na hi grhyate, asīryah na hi sīryate, asangah, na hi sajyate, asıto, na vyathate, 1 na rısyatı vyjnātāram are kena vyjānīyāt, ıty uktānušāsanāsı,

vyahāra martreyı, ctāvad are khalv amrtatvam, itı hoktvā, yājnavalkyo

I5 'For where there is duality as it were, there one sees the other, one smells the other, one tastes the other, one speaks to the other, one hears the other, one thinks of the other, one touches the other, one knows the other But where every- thing has become just one's own self, by what and whom should one see, by what and whom should one smell, by what and whom should one taste, by what and to whom should one speak, by what and whom should one hear, by what and of whom should one think, by what and whom should one touch, by what and whom should one know? By what should one know him by whom all this is known? That self is (to be described as) not this, not this He is incomprehensible for he cannot be comprehended, He is indestructible for He cannot be destroyed He is unattached for He does not attach himself He is unfettered, He does not suffer, He is not injured Indeed, by what would one know the knower? Thus you have the mn- struction given to you, O Maitreyi Such, verly, is life eternal' Having said this, Yajnavalkya went away (into the forest) See III 9 26; IV 2 4, IV. 4 22 vyahara went into the forest, pravrantavan S by what would one know the knower> The suggestion is that the knower cannot be known in the usual way He can only be experienced. Ś makes out that all the four chapters had the one end in view, knowledge of Brahman culminating in renunciation brahma-vidya samnyāsa-paryavasānā, etāvān upadea, etad vedānuśāsanam, esā parama-nısthā, esa purusārtha-kartavyatanta ite Ś This is the instruction, this is the teaching of the Vedas, this 1s

highest good the ultimate goal, this is the end of man's effort to achieve his Different views are expressed according to the BS, about the relation of the mndvidual and the universal Self Asmarathya holds

IV 6 3 Brhad-āranyaka Upanişad 287 that the unty of the two is emphasised to indicate that when the Umversal Self is seen all else is seen I 4 20. Audulomi thinks that the identity taught here refers to the state which the mdividual finally attains when he is released from all limitations I. 4 2I. Kasakrtsna holds that the identity is taught because the individual is the form in which the Universal exists. I 4. 22

Sıxth Brāhmana

THE SUCCESSION OF TEACHERS AND PUPILS I atha vamsah pautımāsyo gaupavanāt, gaupavanah pauti- māsyāt, pautimāsyo gaupavanāt, gaupavanah kausıkāt, kausikaķ kaundınyāt, kaundinyah sāndılyāt, sāndılyah kauśikāc ca gautamāc ca, gautamah- I. Now the line of tradıtion Pautimasya (received the teaching) from Gaupavana, Gaupavana from Pautimāsya, Pautimasya from Gaupavana, Gaupavana from Kausika, Kausıka from Kaundınya, Kaundınya from Sāņdılya, Sāndılya from Kausika and Gautama, Gautama- 2 āgnıveśyāt, āgmvešyo gārgyāt, gārgyo gārgyāt, gārgyo gautamāt, gautamah sartavāt, sartavah pārāšaryāyaņāt, pārā- Šaryāyano gārgyāyanāt, gārgyāyana uddālakāyanāt, uddalakā- yano jābālāyanāt, jābālāyano mādhyandınāyanāt, mādhyan- dınāyanah saukarāyanāt, saukarāyanah kāsāyanāt, kāşayaņah sāyakāyanāt, sāyakāyanah kausıkāyaneh, kausıkāyanıh- 2 From Agnıvesya, Agnıvešya from Gārgya, Gargya from Gargya, Gargya from Gautama, Gautama from Saitava, Saitava from Pārāsaryāyana, Pārāsaryāyana from Gārgyāyana, Gārgyā- yana from Uddālakāyana, Uddālakāyana from Jābālāvana, Jabālayana from Madhyandınāyana, Madhyandināyana from Saukarāyana, Saukarāyana from Kāsāyana, Kāșāyaņa from Sāyakāyana, Sāyakāyana from Kauśıkāyanı, Kauśıkāyanı- 3. ghrtakausıkāt, ghriakaušikah pārāśaryāyaņāt, pārā- śaryāyanah pārāsaryāt, pārāšaryo jātūkarnyāt, jātūkarnya āsurāyanāc ca yāskāc ca, āsurāyanas trawvaneh, trawvaņır aupajandhanch, aupajandhanır āsureh, āsurir bhāradvājāt, bhāradvāja ātreyāt, atreyo manteh, mantir gautamat, gautamo gaulamāt, gautamo vātsyāt, vātsyah sāndılyāt, sāndılyah karsoryāt kāpyāt, karšoryah kāpyah kumāra-hāritāt, kumāra-

288 The Principal Upamışads IV 3 hārıto gālavāt, gālavo vıdarbhī-kaundınyāt, vidarbhī-kaundinyo vatsanapāto bābhravāt, vatsanapād bābhravah pathah saubharāt, panthāh saubharo'yāsyād āngırasāt, ayāsya āngirasa ābhūtes tvāstrāt, ābhūtıs tvāştro vśva-rūpāt tvāstrāt, viśva-rūpas tvāșiro 'śvrbhyām, aśvinau dadhīca atharvanāt, dadhyann atharvano 'tharvano daivāt, atharvā dawvo mrtyoh prādhvamsanāt, mrtyuh pradhvamsanah pradhvamsanāt, pradhvamsana ekarseh, ekarşır vıpracıtteh, vipracıttır vyasteh, vyastıh sanāroh, sanāruh sanā- tanāt, sanātanah sanagāt, sanagah paramesthinah, paramesthī brahmanah, brahma svayambhu, brahmane namah 3 from Ghrtakauśıka, Ghrtakauśıka from Pārāśaryāyana, Pārāśaryāyana from Pārāśarya, Pārāśarya from Jātukarnya, Jatukarnya from Āsurāyana and Yāska, Āsurāyana from Traivanı, Trarvanı from Aupajandhanı, Aupajandhan from Āsuri, Āsurı from Bhāradvāja, Bhāradvaja from Ātreya, Atreya from Mantı, Mantı from Gautama, Gautama from Gautama, Gautama from Vātsya, Vātsya from Sāndılya, Sāndılya from Kaısorya Kāpya, Kaısorya Kāpya from Kumāra- hārıta, Kumāra-hārıta from Galava, Gālava from Vidarbhī- kaundınya, Vıdarbhi-kaundınya from Vatsanapat Babhrava, Vatsanapat Babhrava from Pathin Saubhara, Pathin Saubhara from Ayasya Angırasa, Ayāsya Āngirasa from Abhūti Tvāstra, Ābhūtı Tvāştra from Viśva-rūpa Tvāstra, Viśva-rūpa Tvāstra from the two Asvins, the two Asvins from Dadhyann Atharvana, Dadhyann Atharvana from Atharvan Daiva, Atharvan Daiva from Mrtyu Pradhvamsana, Pradhvamsana from Ekarsı, Ekarsı from Vıpracıttı, Vipracittı from Vyastı, Vyastı from Sanāru, Sanāru from Sanātana, Sanātana from Sanaga, Sanaga from Paramesthin, Paramesthin from Brahma, Brahma 1s the self-existent Salutation to Brahmā the line of tradition. Udyotakara defines sampradaya as uninterrupted succession of pupils and teachers by which scriptural knowledge ıs conserved and transmıtted sampradayo nāma šısyopādhyāya- sambandhasya avrcchedena sastra-prapth A lıving culture preserves the treasures of the past and creates those of the future

V. 2. I. Brhad-āranyaka Upanişad 289

CHAPTER V Fırst Brāhmaņa BRAHMAN THE INEXHAUSTIBLE I. pūrnam adah, pūrnam idam, pūrnāt pūrņam udacyate pūrnasya pūrnam ādāya pūrnam evāvasışyate. Aum kham brahma, kham purānam, vāyuram kham, iti ha smāha kauravyāyanī-putrah, vedo' yam brāhmaņā viduh; vedainena yad vedrtavyam. I That is full, this is full. From fullness fullness proceeds If we take away the fullness of fullness, even fullness then remains. (The syllable) Aum is Brahman (who) is the ether, the primeval ether, the ether that blows. Thus, verily, the son of Kauravyayaņi used to say This is the Veda which the knowers of Brahman know, through it one knows what is to be known. that is full the reference is to the Absolute this is full the reference is to the manifested world presided over by the Personal Lord While ths world in infinite, it has its roots in the Absolute The manifestation of this world does not take away from the fullness or integrity of the Absolute. veda: the knowledge by which whatever is to be known is known, vyānaty anena yad veditavyam tasmad vedah. S

Second Brāhmana THE THREE PRINCIPAL VIRTUES I. trayāh prājāpatyāh prajāpatau pitari brahma-caryam ūşuķ, devā manusyā asurāh, uşitvā brahmacaryam devā ūcuh; bravītu no bhavān itr; tebhyo, hartad aksaram uvāca; da iti, vyanāsistā itt; vyajnāsışma itr hocuh, dāmyata, iti na ātthets, aum iti hovāca, vyajñāsisteti. I The threefold offspring of Praja-pati, gods, men and demons, lived with their father Praja-patt as students of sacred knowledge Having completed their studentship the gods said, 'Please tell (instruct) us, sir.' To them then, he uttered the syllable da (and asked) 'Have you understood?' They (said) 'We have understood, you said to us "dāmyata," "control yourselves".' He said, 'Yes, you have understood.'

290 The Principal Upanisads V. 2 3. The gods are said to be naturally unruly and so are asked to practise self-control adāntā yūyam svabhāvatah ato dāntā bhavatet Ś ūşuh ușitavantah. R aum· yes, samyak S, anujnam eva vibhajate Ā, satyam R 2. atha haınam manuşyā ūcuh. bravītu no bhavān iti; tebhyo haitad evākşaram uvāca; da ıtı; vyajnāsışļā iti, vyajnāsısma iti hocuh, datta itr na attheti; aum itr hovāca vyanāsistetr 2 Then the men said to him, 'Please tell (instruct) us, sir.' To them he uttered the same syllable da (and asked) 'Have you understood?' They said, 'We have understood You said to us "give".' He said, 'Yes, you have understood' Men are naturally avaricious and so they should distribute their wealth to the best of their ability svabhāvato lubdhā yūyam, ato yathāsaktya samvibhajata Ś 3 atha hainam asurā ūcuh, bravītu no bhavān itr, tebhyo haitad evāksaram uvāca; da itı, vyajnāsıştā ıtı, vyajnāsısma ıtı hocuh, dayadhvam iti na attheti, aum iti hovāca vyañāsısteti tad etad evaisā davī vāg anuvadatı stanayıtnuh-da, da, da it, damyata, datta, dayadhvam ıtı tad etat trayam sıkşet, damam, dānam, dayām iti 3 Then the demons said to him, 'Please tell (mnstruct) us, sir.' To them he uttered the same syllable da and asked, 'Have you understood?' They said, 'We have understood, you said to us, "dayadhvam," "be compassionate " He said, 'Yes, you have understood' This very thing the heavenly voice of thunder repeats da, da, da, that is, control yourselves, give, be com- passionate One should practise this same triad, self-control, giving and compassion The demons are cruel, given to inflicting injury on others, they should have compassion and be kınd to all. krūrā yūyam hımsādi- parāh, ato dayadhvam prānisu dayam kurutetr Ś It is suggested that there are no gods or demons other than men If they are lacking in self-control while endowed with other good qualities, they are gods, if they are particularly greedy they are men; if they are cruel and given to inflicting injury on others, they are demons, Men themselves are distinguished into these three classes according to their lack of self-control and the possession of other defects or according to the tendencies of the three gunas na devā asurā vā' nye kecana vidyante manusyebhyah manusyanam evādāntā ye 'nyaır utlamair gunais sampannāh, te devāh, lobha- pradhānā manusyah, tatha himsaparah krurah asurah ta eva manusya adāntalvādı-dosa-trayam apeksya devādi-sabda-bhājo bhavantı, iarāms

V.3 I Brhad-āranyaka Upamışad 291 ca gunăn sativa-rajas-tamāmsy apeksya ato manusyaır eva hi śıkșıtav- yam etat trayam itr. S See B G XVI 2I. Cp Yājñavalkya Smylt. I 4 I22 ahimsā satyam āsteyam saucam indriya-mgrahah dānam damo dayā sāntıh sarvesām Gautama the Buddha is described as the embodiment of com- passion, karuna, and non-injury, ahimsa. Matrceta in his Sata- pancasatka says kam nu prathamato vande tvām mahā-karunām uta yayaıvam amı dosajñas tvam samsare dhrtas cıram Which shall I first extol, you or the great compassion by which you are held so long in samsara, though knowing its faults so well? 59 viruddhesu api vatsalyam pravrttih patitesvapi raudresv apı krpālutvam kā nāmeyam tavāryatā You have affection even for the hostile, benevolence even to the fallen, tenderness even to the cruel, wonderful is your greatness 105. akrostāro jitāh ksāntyā drugdhāh svastyayanena ca, satyena capavaktāras trayā māitryā jīghāmsavah You overcame the revilers by forbearance, the malicious by blessing, the slanderers by truth, the wicked by kindness. I22 The three mnjunctions require us to go about doing good even though we find ourselves in a world of evil Self-control is necessary for we must not be elated by success or deterred by failure. Daya or compassion is more than sympathy or intellectual and emotional feeling It is love in action, fellowship in suffering It is feeling as one's own the circumstances and aspirations to self-perfection whch we find in others The practice of these virtues will preserve, promote and enhance the values of life.

Thrd Brāhmana BRAHMAN AS THE HEART I esa praja-patır yad hrdayam, etad brahma, etat sarvam. tad eiat try-aksaram; hr-da-yam itr hy ity ekam aksaram; abhiharanty asmaı svās cānye ca, ya evam veda, da ıty ekam akşaram, dada- tyasmar svās cānye ca ya evam veda; yam, ıty ekam akşaram; eti svargam lokam ya evam veda. I This is Praga-patt (the same as) this heart. It is Brahman. It is all It has three syllables, hr, da, yam. Hr is one syllable. His own people and others bring (presents) to him who knows this. Da is one syllable His own people and others give to K*

292 The Principal Upamşads V. 5 I. him who knows this Yam is one syllable He who knows this goes to the heavenly world

ucyate Ś hrdayam. heart, that is the seat of mntelligence, hydayastha buddhir

Fourth Brahmana

BRAHMAN AS THE TRUE OR THE REAL I tad var tat, etad eva tad asa, satyam eva sa yo hartan mahad yakşam prathamajam veda, satyam brahmetr, jayatīmāml lokān. nıta ın nv asāv asat, ya evam etan mahad yakşam prathamajam veda; satyam brahmetr satyam hy eva brahma I This, verily, is that This indeed was that, the true. He who knows that wonderful being, the first born as the Brahman, conquers these worlds, and conquered likewise may that (enemy) be and become non-existent he (for him) who knows that wonderful being, the first born as the true Brahman

elements satya the true, the real, sat and tyat, the formed and the formless

itah conquered, vasikrtah S and R asau. of the enemy, satrur upāsakasya R

Fifth Brāhmana

THE REAL EXPLAINED

I apa evedam agra āsuh, tā āpah satyam asrjanta, satyam brahma, brahma prajāpatım, prajāpatır devān te devāh satyam evopāsate, tad etat try-akşaram sa-tı-yam ıtı sa ıty ekam akşaram, tı ıty ekam akşaram, yam itt ekam aksaram. prathama uttame akşare satyam, madhyato'nrtam, tad etad anrtam ubhayatah satyena parıgrhītam satyabhuyam eva bhavatı naıvam vidvāmsam amrtam hinastı I In the beginning this universe was just water. That water produced the true (or the real), Brahman is the true Brahman (produced) Praja-patr and Praja-patr (produced) the gods Those gods meditated on the real That consists of three syllables, sa, ti, yam' sa is one syllable, tt is one syllable, and

V.5 3. Brhad-āranyaka Upanisad 293 yam is one syllable. The first and the last syllables are the truth; in the middle is untruth This untruth is enclosed on both sides by truth, it partakes of the nature of truth itself. Him who knows this, untruth does not injure. Water is the seed of the universe and in the beginning it is in an undifferentiated form: āpo bīja-bhūtā jagato vyākrtātmanā 'vas-

In commenting on Thales' choice of water as the first principle, Anstotle suggests that 'he got the notion perhaps from seeing that the nutriment of all things is moist, and that heat itself is generated by the moist and kept alive by it. and that the seed of all creatures has a moist nature, and water is the origin of the nature of moist things.' See W K C. Guthrie The Greeks and their Gods (1950), p I34 There is a play on the letter. sa and ya have nothing in common with mytyu and anrta whereas t occurs in the syllable tr. Untruth leads to death 2. tad yat tat satyam asau sa adıtyah. ya esa etasmin mandale puruso yas cāyam daksıne'ksan purusah tāv etāv anyo'nyasmin pratısthitau; raśmıbhir eso'smin pratısthitah prānair ayam amusmın, sa yadotkramısyan bhavatı śuddham evaitan mandalam pašyati nainam ete raśmayah pratyāyantı. 2. Now what is the true that is the yonder sun. The person who is there in that orb and the person who is here in the right eye, these two rest on each other. Through his rays that one rests in this one; through the vital breaths this one on that. When one is about to depart, he sees that orb as clear. Those rays no more come to him. suddham clear, raśmi-pratighāta-rahrtam. R. 3. ya' eşa etasmin mandale purusah, tasya bhur iti sirah; ckam sırah, ekam etad aksaram, bhuva itr bāhu; dvau bāhi, dve ete aksare; svar it pratistha; dve prathisthe dve ete aksare. tasyopanısad ahar ıtı; hantı pāpmānam jahātr ca, ya evam veda. 3 Of the person in that orb, the syllable bhuh is the head; for the head is one and this syllable is one. Bhuvah is the arms. There are two arms and these are two syllables Svah is the feet There are two feet and these are two syllables. His secret name is day. He who knows this destroys evil and leaves it behind. pralistha feet, pāda R upansal, secret name, rahasya-nāma. R.

294 The Principal Upamsads V7I. 4 yo'yam daksıne'ksan purusah, tasya bhur itr sırah, ekam śırah, ekam etad aksaram; bhuva itr bāhū, dvau bāhū, dve ete aksare, svar itt pratısthā, dve pratișthe, dve ete aksare tasyo- panısad aham ıtı; hantı pāpmānam jahātı ca ya evam veda 4 Of this person who is in the right eye, the syllable bhith is the head The head is one and the syllable is one Bhuvah 1s the arms There are two arms and these are two syllables Svah is the feet There are two feet and these are two syllables His secret name is 'I' He who knows this destroys evil and leaves it behind In some cosmogonic hymns Salyam or Skambha is represented as turned upside down, his head being bhuh, his arms bhuvas and his feet svah

Sıxth Brāhmana

THE PERSON

I manomayo'yam puruşah, bhāh satyah tasmınn antar-hırdaye yathā vrīhır vā yāvo vā sa esa sarvasyesānah, sarvasyādhipatih, sarvam idam praśāstı yad ıdām kim ca I This person who consists of mind is of the nature of light, is within the heart like a grain of rice or of barley He is the ruler of all, the lord of all and governs all this whatever there is of the nature of lıght bha eva satyam, sad-bhāvah, svarūpam yasya so'yam bhah satyah, bhasvarah S By meditating on Brahman in the form of mind, we attain identity with Him as such, for one becomes what one meditates on tam yathā yathopāsate tad eva bhavatt Satapatha Brāhmana X V 2 20

Seventh Brahmana

BRAHMAN AS LIGHTNING I. vdyud brahma ty ahuh, vidānad vidyut, vidyaty enam papmanah, ya evam veda, vidyud brahmets, uidyud hy eva brahma. I. Lightming is Brahman, they say It is called lightning

V9I. Brhad-āranyaka Upanisad 295 because it scatters (darkness). He who knows it as such that lightning is Brahman, scatters evils (that are ranged agamst hm), for lightning is, indeed, Brahman

scatters destroys, avakhandayatı, vināsayatı Lightning cuts through the darkness of clouds as the knowledge of Brahman cuts through the darkness of ignorance and evil

Eighth Brahmana

SPEECH SYMBOLISED AS A COW

I vācam dhenum upāsīta tasyās catvārah stanāh; svāhā-kāro vasat-kāro hanta-kārah svadhā-kārah; tasyar dvau stanau devā upajīvantı, svahā-kāram ca, vasat-kāram ca; hanta-karam manu- syāh, svadhā-kāram pitarah tasyāh prāna rsabhah, mano vatsah I One should meditate on speech as a milch cow. She has four udders which are the sounds, svaha, vasat, hanta and svadha. The gods live on two of her udders, the sounds svahā and vasat, men on the sound hanta, and the fathers on the sound svadha. The vital breath is her bull, and mind the calf.

Ninth Brāhmana

THE UNIVERSAL FIRE

I. ayam agnır varsvānaro yo'yam antah puruşe, yenedam annam pacyate yad ıdam adyate; tasyarsa ghoso bhavatı yam etat karnāv apıdhāya srnotı, sa yadotkramisyan bhavati, nainam ghosam śrnoti. I This fire which is here within a person is the Varsvanara (the universal fire) by means of which the food that is eaten is cooked (digested) It is the sound thereof that one hears by covering the ears thus When one is about to depart (from this life) one does not hear this sound. thus by closing with the fingers, angulibhyam aprdhanam kytva S.

296 The Principal Upamsads V. II I. Tenth Brāhmana THE COURSE AFTER DEATH I yadā var puruso'smāl lokāt prarti, sa vāyum agacchat, tasmar sa tatra vijhīte yathā ratha-cakrasya kham, tena sa ürdhva ākramate, sa ādıtyam āgacchatı, tasmar sa tatra vihīte yathā lambarasya kham, tena sa ürdhva ākramate, sa candramasam āgacchatı, tasmar sa tatra vihīte yatha dundubheh kham, tena sa urdhva ākramate sa lokam āgacchaty asokam ahrmam, tasmın vasatı śāśvatīh samāh. I Verily, when a person departs from this world, he goes to the air It opens out there for him like the hole of a charot wheel Through that he goes upwards He goes to the sun It opens out there for him like the hole of a lambara. Through that he goes upwards He reaches the moon It opens out there for him like the hole of a drum Through that he goes upwards He goes to the world free from grief, free from snow. There he dwells eternal years. lambara a kind of musical instrument, vaditra-uisesa Ś

urvarntam Ś. asokam free from grief, free from mental troubles manasa duhkhena

ahimam free from snow, free from physical sufferings, sarira-duh- kha-varntam Ś eternal years He lives there during the lifetime of Hıranya-garbha' anantān samvatsarān R

Eleventh Brāhmana THE SUPREME AUSTERITIES I etad var paramam tapo yad vyāhitas tapyate, paramam haıva lokam jayatı, ya evam veda, etad var paramam tapo yam pretam aranyam harantı, paramam harva lokam jayati, ya evam veda etad var paramam tapo yam pretam agnāv abhyādadhatı. paramam harva lokam jayatı, ya evam veda. I. Verily, this is the supreme austerity which a man laid up with illness suffers. He who knows this wins the supreme world Verly, this is the supreme austerity when they carry a dead person into the forest He who knows this wins the supreme world Verily, this is the supreme austerity when they lay a dead person on the fire He who knows this wins the supreme world.

V. 13. I. Brhad-āranyaka Upanışad 297 laid up with illness vyathitah, varadi-pargrhitas san. S. Suffering is to be endured We do not condemn it, anndato 'ınsīdatah sa esa ca tena vijnana-tapasā dagdha-kılbışah. S. Retirement to the forest from the village is also an austerity, grāmad aranya-gamanam paramam tapa iti hi prasıddham. S.

Twelfth Brāhmana I. annam brahma ity eka ahuh, tan na tathā, pyatı va annam rte prānāt, prāno brahma rty eka āhuh, tan na tathā, susyatı vat prâna rte'nnāt, ete ha to eva devate, ekadhābhūyam bhūtvā, paramatam gacchatah tadd ha smāha prātrdah prtaram, kım sud evarvam uiduşe sādhu kuryām, kım evāsmā asādhu kuryām itı. sa ha smāha pānınā. mā prātrda, kas tv enayor ekadhā bhūyam bhūtvā paramatām gacchatīti tasma u haitad uvaca; vi, ih; annam var vi, anne himani sarvani bhutani viștanī; ram it, prano var ram, prane hīmam sarvani bhutani ramante; sarvān ha vā asmin bhūtāni visantı, sarvāni bhutāni ramante, ya evam veda I 'Brahman is food' say some This is not so, for, verily, food becomes putrid without life 'Life is Brahman' say some. Ths is not so, for life dries up without food. But these two deities when they become united attain their highest state. So Prätrda said to his father: 'What good, indeed, can I do to one who knows this, or what evil, indeed, can I do to him?' The father said to him with (a gesture of) his hand, 'Oh, no, Prätrda, who attans the highest state (merely) by entering into unty with these two?' Then he said to hm this. 'This is vi. Food is vt, for all these beings rest in food This is ram. The vital breath is ram, for all these beings delight in life. Verily,

knows this.' indeed, all beings enter into him, all beings delight in him who

brought out The mutual dependence of life and matter, prana and anna, 1s

Thirteenth Brāhmana MEDITATION ON LIFE-BREATH I uktham. prano va uktham, prano hīdam sarvam utthapayati. uddhāsmad uktha-vid vīras tisthatı, ukthasya sayujyam salokatam jayatı, ya evam veda.

298 The Principal Upanışads V I3 4 I The uktha The life breath, verly, is the uktha for it is the life breath that raises up all this From him there rises up a son who knows the uktha He who knows this wins umion with and abode in the same world as the uktha

uktha a hymn of praise, sastram S One should meditate on the life-breath as the uktha For uktha as the principal part of the maha-vrata sacrifice, see Artareya Aranyaka II I 2 and K U III 3 No man without life ever rises na hy apranah kaścid uttisthate Ś 2 yajuh prāno var yajuh, prāne hīmām sarvān bhūtān yujyante, yuşyante hāsmar sarvānı bhūtān śrarsthyāya. yajuşah sāyuyam salokatām jayatı, ya evam veda 2 The Yajus The life-breath, verily, is the yajus for in life-breath are all beings here united United, indeed, are all beings for (securing) his eminence He who knows this wins union with and abode in the same world as the Yagus One should meditate on the life-breath as the yajus It is the name of one of the Vedas, but here is used for the principle of umon No one without life has the strength to unite with another na hy asatı prane kenacıt kasyacıd yoga-samarthyam Ś 3 sâma prano var sāma, prāne hīmān sarvām bhutām samyañcı, samyañcı hāsmar sarvān bhūtān śrarsthyāya kalpante sāmnah sāyujyam salokatām jayatı, ya evam veda 3 The Saman The life-breath, verily, is the saman for in life do all these beings meet All beings here meet for securing his eminence He who knows this wins umon with and abode in the same world as the Saman kalpante samarthyante Ś 4 kşatram prāno var ksatram prāno lı vai ksatram, trāyate haınam prānah kşamtoh pra ksatram atram āpnotı kşatrasya sāyujyam salokatām jayatı, ya evam veda 4 The Ksatra The life-breath, verily, is the rule, for verily, life-breath is rule The life-breath protects one from being hurt He attains a rule that needs no protection He who knows this wins union with and abode in the same world as the Ksatra ksanitoh Life protects the body from wounds It has the property of self-repaır sastradı-hımsıtāt punar māmsenāpūrayatı yasmat S ksatram atram V ksatramatram, obtains identity with the ksatra or becomes the life-breath, prano bhavatr S

V 14.3 Brhad-āranyaka Upanişad 299 Fourteenth Brāhmana THE SACRED GĀYATRI PRAYER I bhumir antarıksam dyauh ity astāv aksarānı; aştāksaram ha vā ekam gāyatryar padam, etad u haivāsyā etat, sa yāvad esu trişu lokeşu, tāvaddha jayati, yo'sya etad evam padam veda. I. The earth, the sky and heaven (make) eight syllables. Of eight syllables, verily, is one foot (line) of the Gayatri. This (one foot) of it is that He who knows the foot of the Gayatri to be such wins as far as the three worlds extend. The Gayatri (or Sautri) is a sacred verse of the R.V. It reads :- tat sautur varenyam, bhargo devasya dhīmahı, dhiyo yo nah praco- dayat 'We meditate on the adorable glory of the radiant sun; may he inspire our intelligence,' III 57. 10. There is a metre called Gayatri which has three feet of eight syllables each. The Gayatri verse is in this metre

2 rco yaumsı sāmāni, ity astāv aksarāni; astākşaram ha vā ekam gāyatrai padam. etad u harvāsyā etat. sa yāvatīyam trayī vidyā, tāvad ha jayatı yo'syā etad evam padam veda. 2 Rcah (verses) Yaumsı (sacrificial formulas) Sāmāni (chants) (make) eight syllables. Of eight syllables, verly, is one foot of the Gayatr, This (one foot of it) is that (series). He who knows the foot of the Gayatri to be such wins as far as this threefold knowledge extends The three Vedas constitute the second foot of the Gāyatri 3 prāno'pāno vyānah, ıty aştāv aksarăņi; asļāksaram ha vā ekam gāyatrai padam etad u harvāsyā etat, sa yāvad idam prāņi, tāvad ha jayatı, yo'syā etad evam padam veda athāsya etad eva turīyam darsatam padam parorajā ya esa tapatı; yad var catur- tham tat turīyam; darsatam padam iti, dadrsa iva hy eşah; parorajā itr, sarvam u hy evarsa raja upari upari tapati. evam harva śriyā, yasasā tapatı, yo'sya etad evam padam veda. 3 Prana (1n-breath), apana (out-breath), vyana (diffused breath) (make) eight syllables. Of eight syllables, verily, is one foot of the Gayatri This (one foot of it) is that series He who knows the foot of the Gayatri to be such wins as far as his breathing extends. Of this (the Gayatri) this, indeed, is the fourth, the visible foot, above the dark skies (the sun) who glows yonder This fourth is the same as the turiya. It is called the visible foot because it has come into sight as it were.

300 The Principal Upamsads V I4 5 He is called above the dark skies, because he glows yonder far higher and higher than everything dark. He who knows that foot of it to be such, he glows with prosperity and fame darsatam visıble dadrśa wa, drsyata wva

4, saısā gāyatry etasmıms turīye darsaie pade parorajasi pratısthıtā, tad var tat satye pratışthıtam, cakşur var satyam, caksur hi var satyam, tasmād yad ıdānīm dvau vivadamānav eyātām aham adarsam, aham aśrausam itı ya evam brūyāt; aham adarsam ıtı, tasmā eva śraddadhyāma tad var tat satyam bale pratışthıtam, prāno var balam, tat prāne pratışthitam, tasmad āhuh balam satyād ogīya ıtı, evam vesā gāyatry adhyātmam pratışthıtā sā harsā gayāms tatre, prānā var gayāh; tat prānāms tatre, tad yad gayāms tatre, tasmād gāyatrī nāma sa yām evāmum sāvıtrīm anvāha, esarva sā. sa yasmā anvāha, tasya prānāms trāyate 4 That Gayatri rests on that fourth, the visible foot, above the dark skies That again rests on truth Verily, truth is sight; for, verily, truth is sight Therefore, if now, the two persons come disputing, one sayıng, 'I saw,' and the other 'I heard,' we should trust the one who says, 'I saw' Verily, that truth rests on strength Life-breath, verily, is strength Truth rests on life- breath Therefore they say that strength is more powerful than truth Thus is that Gayatri based with regard to the self The Gāyatrī protects the gayās, the gayās are the life-breaths and It protects the life-breaths Now because it protects the life- breath, therefore it ıs called the Gayatri That Sāvitri verse which (the teacher) teaches, it is just this And whomsoever he teaches, it protects his life-breaths The three-footed Gayatri consisting of the gross and the subtle worlds, rests with its three feet on the sun yatha mūrtamūrtatmakam jagat trı padā gāyatrī ādıtye pratısthitā ogīyah ojīyah, more powerful, ojastaram gayah life-breaths pranah or the organs such as that of speech which produce sound gāyantītr gayah vāg upalaksıtās caksur-adayah Ā gaya-trānāt gāyatrī 5 tām hartām eke sāutrīm anustubham anvāhuh vāg anustup; etad vācam anubrūma itr na tathā kuryāt gāyatrīm eva sāvitrīm anubrūyāt yadı ha vā apy evam-vid bahv wva pratıgrhnātr, na harva- tad gāyatryā ekam cana padam pratı 5 Some teach (to the pupil) this Savitri verse as an anustubh

V. 14 7. Brhad-āranyaka Upanisad 30I metre (sayıng) that speech is anustubh and that we impart (teach) that speech to him One should not do like that One should teach the Savtri which is the Gayatri Verly, if one who knows thus receive very much (as gifts) that is not at all egual to a single foot of the Gāyatrī There is no such thing as too much for him for he is identified with the universe na hi tasya sarvatmano bahu-namasti kim cut. S. 6. sa ya imams trīn lokān purnān pratıgrhnīyat, so'sya etat prathamam padam āpnuyāt; atha yāvatīyam trayī vıdyā, yas tāvat pratıgrhnīyāt, so'syā etad durtīyam padam āpnuyāt; atha yāvad ıdam prān, yas tāvat pratıgrhnīyāt, so'syā etat trtīyam padam āpnuyāt, athāsyā etad eva turīyam darsatam padam, parorajā ya eşa tapatı, naiva kenacanāpyam; kuta u etāvat pratıgrhnīyāt 6. If one receives these three worlds full (of wealth) he would accept the first foot of it (the Gayatri) If he receives as much as in this threefold knowledge (of the Vedas) he would receive the second foot of it If he receives as much as there is breathing here, he would receive the third foot of it But that fourth, the visible foot, above the dark skies, who glows yonder is not attainable by anyone whatsoever How could anyone receive such (a gift)> The purport is that the Gayatri should be meditated upon in its entire form tasmad gāyatry evam-prakāropāsyety arthah Ś 7. tasyā upasthānam· gāyatrı, asy eka-padī dvr-padī tri-padī catus-pady a-pad ası, na hi padyase namas te turīyāya darsatāya padāya parorajase, asāv ado mā prāpad ıtı, yam dvısyāt, asāv asmar kāmo mā samrddhīti vā, na harvāsmai sa kāmah sam- rddhyate yasmā evam upatışthate, aham adah prāpam iti vā 7 The salutation of It: O Gayatri, you are one-footed, two- footed, three-footed, four-footed You are footless for you do not go about Salutation to you, the fourth, the visible foot, above the dark skies May he not attain this (may the enemy never attain his object) (Should the knower of the Gayatri) bear hatred towards anyone (he should) either (use this verse) 'may his wish not prosper.' Indeed that wish is not prospered for him in regard to whom one salutes thus or 'may I attamn that (chenshed wish) of his' upasthāna salutation. upetya sthānam, namas-karanam. Ś, going near

302 The Principal Upanrsads V. I5 I. and staying or saluting The act of approaching the gods with a request The request may be imprecatory against another or auspicious for oneself dvr-vidham upasthānam, ābhicārikam, abhyu- dayıkam ca Ā footless in his own unconditioned form, atah param-parena mıru- pādlukena svenātmanā'padası Š 8 etadd ha var ta janako vardeho budilam āśvatarāśvim uvāca* yan nu ho tad gāyatrī-vıd abrūthāh, atha katham hastī bhūto vahasītı mukham hy asyāh, samrāt, na vidām cakāra, itı hovaca, tasyā agnır eva mukham yadı ha va apı bahu wvāgnau abhyādadhatı, sarvam eva tat samdahatı, evam harvarvam-vid yady apı bahv ıva pāpam kurute, sarvam eva tat sampsāya suddhah puto'jaro'mrtah sambhavatı. 8 On this point, verily, Janaka (King) of Videha said to Budila Aśvatarāśvi. 'Ho, how is it that you who spoke of yourself as the knower of Gayatri, have come to be an elephant and are carrying?' 'Because, Your Majesty, I did not know its mouth,' said he Fire is, indeed, its mouth Verily, indeed, even if they lay a large quantity of fuel on the fire it burns it all Even so, (though) one who knows this commits very much evil, burns It all and becomes clean and pure, ageless and immortal 'Why then being a fool like an elephant dost thou carry (the burden of sin of accepting gifts)?' Madhva

Fifteenth Brāhmana

PRAYER TO ADITYA BY A DYING PERSON

I kıranmayena pātrena satyasyāpıhıtam mukham tat tvam, pūşan, apāvrnu, satya-dharmāya drslaye I The face of truth is covered with a golden disc Unveil it, O Pusan, so that I who love the truth may see it See Maitri VI 35 apihitam hidden, for no one whose mind is not concentrated can see ıt, a-samāhita-cetasām adrsyatvāt S 'Verily, thou art a god that hidest thyself ' Isarah XLV. I5 mukham face, essential nature, mukha-sadrsam mana ity arthah Kūranārāyana pusan. the sun, the god of light, who is the protector of the world

V I5 3 Brhad-āranyaka Upanisad 303 jagatah posanāt pusāravh. Š. asrita-poșana-svabhava, whose nature is the protection of those who seek refuge in him. Vedanta Desika apaurnu remove the -cause of obstruction to the vision, darsana- pratibandha-karanam apanayet S Reality, Heraclitus observed, likes to hide Fragment 123 Being remamns essentially concealed and hidden It is the primary mystery. We are said to behold the truth when the real stands naked before us. When we break down the surface of appearances, reality is uncovered satya-dharmäya. to me who have been worshipping truth or who have been practising virtue as enjoined $ to me whose principle is truth The connection of truth with liberation is traditional in Indian thought The many, if it is divorced from the one, becomes the obscuring veil of the one We must get rid of the opposition of the one and the many, look upon the one as the manifold one which is itself the expression of the Absolute One 2 pūsann, ekarse, yama, sūrya, prājā-patya, vyūha rasmīn samūha-tejah yat te rūpam kalyānatamam, tat te payāmi yo sāv asau purusas, so'ham asmı 2 O Pusan, the sole seer, O Controller, O Sun, offspring of Praja-patt, spread forth your rays and gather up your radiant light that I may behold you of loveliest form Whosoever is that person (yonder), that also am I ekarsıh One who travels alone, eka eva rsati gacchati ity ekarsih Ś The sun moves alone, surya ekakī caratı Tarttirīya Samhitā VII. yama the controller. sarvasya samyamanad yamah. Ś. 4 I8 I

rupam kalyanatamam. of loveliest form St John of the Cross. 'The soul prays to see the Face of God, which is the essential com- munication of His Divinity to the soul, without any intervening medium, by a certain knowledge thereof in divinity.' Dom Cuthbert Butler. Western Mystcism (1922), p. 72. so'ham asmr. refers to a form of worship in which the worshipper contemplates the immanent God as one with himself He who dwells in the Sun is one with the light in one's deepest nature. In these verses, the seeker wishes to have God-realization, a direct perception of the Reality. 'Like as a hart desireth the water-brooks, so longest my soul after thee, O God ' Psalm XLI. 3 vayur anılam amrtam athedam bhasmantam sarīram. aum krato smara, krtam smara, krato smara, kriam smara. 3 May this life enter into the immortal breath; then may this body end in ashes O Intelligence, remember, remember

304 The Principal Upanisads V I5 4 what has been done. Remember, O Intelligence, what has been done Remember. amylam anlam immortal breath Now that I am dying, may my life (vayu) abandoning ts bodily adjunct enter the immortal breath BU III 2 13 RV X 16 3 Satapatha Brahmana X 3 3 8. Artareya Brahmana II 6 According to his physician Eustochius, the last words of Plotinus which he heard were 'I was waiting for you, before the divine principle in me departs to unite itself with the divine in the universe krato O Intelligence-the Intelligence has purposes and plans: samkalpatmaka Cp 'Now verily, a person consists of purpose' kratu-maya CU III 14 I At the hour of death, we have to remem- ber our past and also meditate on the Supreme krtam what has been done, may mean the perfected 'Remember perfection ' kratu is also sacrifice The Supreme is the lord of sacrifice By meditating on the Supreme who is the lord of sacrifice, by surrendering to Him, we pray for the revelation of His Supreme presence kraturūpınam bhagavantam jnāna-yajña-gocaram abhimukhī kurvann tad-anugraham yācate Vedānta Dešika 4. agne naya supathā, rāye asmān, viśvānı, deva, vayunām vidvān, yuyodhy asma juharānam eno bhūyısthām te nama-uktim vrdhema 4 O Agnı (Fire), lead us, along the auspicious path to prosperity, O God, who knowest all our deeds Take away from us deceitful sin We shall offer many prayers unto thee. See R V I 189 I who knowest all our deeds It is an expression of humility born of the sense that we are always in God's presence, that all our thoughts and actions are open to His sight He is at all times present with us take away from us deceitful sin It is an imploring or supphcation concerning sins God is a searcher not of words but of hearts.

VI. I 4. Brhad-aranyaka Upanisad 305

CHAPTER VI First Brāhmaņa

THE SIX BODILY FUNCTIONS AND THE IMPORTANCE OF LIFE-BREATH I. yo ha vai jyeştham ca śrestham ca veda, jyesthaś ca śresthaś ca svānām bhavati, prāno vai jyesthaś ca, śresthaś ca, jyesthaś ca śreşthaś ca svānām bhavatı; apı ca yesām bubhūşati, ya evam veda. I. Verily, he who knows the oldest and the greatest becomes the oldest and the greatest of his own people. Life-breath is, indeed, the oldest and the greatest. He who knows this becomes the oldest and the greatest of his own people as well as of those of whom he wishes so to become. See CU V. I, KU III 3, Praśna II. 3. Oldest and greatest are the attributes of prionty in age and excellence The oldest is not necessarily the greatest. The vital force is, however, the first in time as well as in importance. 2. yo ha var vasısthām veda, vasışthah svānam bhavats vāg var vasışthā vasısthah svānām bhavatı. apı ca yeşām bubhūsatı ya evam veda. 2. Verily, he who knows the most excellent becomes the most excellent of his own people. Speech is, indeed, the most excellent. He who knows this becomes the most excellent of his own people as well as of those of whom he wishes so to become. vasistha, lterally, that which helps one to dwell or covers one splendıdly. S alsayena vasumativam vasisthatvam R 3. yo ha vai pratiştham veda, pratitișthatr same, pratitisthati durge, cakşur var pratışthā, cakșusā hi same ca durge ca pratt- tışthatı pratıtışthatı same, pratıtışthatı durge, ya evam veda 3. Verly, he who knows the furm basis has a firm basis on even ground, has a firm basis on uneven ground. The eye, indeed, is the firm basis for with the eye one has a firm basis on even and on uneven ground. He who knows this has a firm basis on even ground, has a firm basis on uneven ground. 4. yo ha var sampadam veda, sam hāsmai padyate, yam kamam kāmayate; srotram var sampal; śrotre hīme sarve vedā ablsam- pannāh, sam hāsmar padyate, yam kāmam kāmayate, ya evam veda.

306 The Principal Upanışads VI I 8. 4 Verily, he who knows prosperity, for him, indeed 1s attained whatever desire he desires The ear, indeed, is pros- perity for in the ear are all these Vedas attained For him who knows this, whatever desire he desires is attamned. Only he who has the organ of hearing can study the Vedas 5 yo ha vā āyatanam veda, āyatanam svānām bhavati, āyatanam janānām mano vā āyatanam, āyatanam svānām bhavatı, āyatanam janānām, ya cvam veda 5 Verily, he who knows the abode becomes the abode of his own people as well as of (other) people The mind, indeed, is the abode He who knows this becomes the abode of his own people as well as of (other) people 6 yo ha var prajātım veda, prajāyate ha prajayā pasubhih. reto var prajālıh, prajāyate ha prajayā pasubhih, ya evam veda 6 Verily, he who knows procreation procreates himself with offspring and cattle Semen, verily, is procreation He who knows this, procreates himself with progeny and cattle By semen is meant the organ of generation, relasa prajananen- drıyam upalaksyate Ś 7. te heme prānāh, aham śreyase vivadamānāh brahma gagmuh, tadd hocuh, ko no vasıştha its tadd hovāca, yasmın va utkranta ıdam sarīram pāpīyo manyate, sa vo vasıştha iti 7. These vital breaths, disputing among themselves about their self-superiority went to Brahma and said, 'Which of us is the most excellent?' He then said, that one of you is the most excellent after whose departure this body is thought to be worse off. vasistha V, śrestha 8 vāg ghoccakrāma. sā samvatsaram proşya, āgatya, uvāca katham asakata mad rte jīvıtum itt, te hocuh, yathā kalah avadanto vācā, prānantah prānena, paśyantas cakşusā, śrnvantah śrotrena,

ha vāk vrdvāmso manasā, prajāyamānā retasā, evam ajīvişmetr pravrveśa

8 (The organ of) speech departed and having remained absent for a year came back and said, 'How have you been able to live without me?' They said, 'As the dumb, not speaking with speech but breathing with the breath, seeing with the eye, hearing with the ear, knowing with the mind, procreating with the semen Thus have we lived ' Then speech entered in

VI I I2. Brhad-āranyaka Upanisad 307 9 caksur hoccakrāma. tat samvatsaram prosya, āgatya, uvāca katham asakata mad rte jīvitum itr te hocuh yathāndhah, apasyan- taś caksusā, prānantah prānena, vadanto vācā, śrnvantah śrotreņa, vdvāmso manasā, prajāyamānā retasā, evam ajīvismeti pravi- vesa ha caksuh 9 The eye departed and having remained absent for a year came back and sad, 'How have you been able to live without me?' They said 'As the blind not seeing with the eye, but breathing with the breath, speaking with the speech, hearing with the ear, knowing with the mind, procreating with the semen Thus have we lived ' Then the eye entered in. I0 śrotram hoccakrama tat samvatsaram prosya, āgatya, uvaca, katham asakata mad rte jīvrtum iti. te hocuh; yathā badhırāh aśrnvantah śrotrena, prānantah prānena, vadanto vācā, pasyantas caksusā, vıdvāmso manasā, prajāyamānā retasā, evam ajīvismetr. pravrveśa ha śrotram 10 The ear departed and having remamned absent for a year came back and said, 'How have you been able to live without me?' They said, 'As the deaf not hearing with the ear, but breathing with the breath, speaking with the speech, seeing with the eye, knowing with the mind, procreating with semen Thus have we lived ' Then the ear entered in II, mano hoccakrāma tat samvatsaram prosya, āgatya, uvāca, katham asakata mad rte jivrtum itr. te hocuh yatha mugdhah avduāmso manasā, prānantah prāņena, vadanto vācā, pašyantah caksusā, śrnvantah śrotrena, prajāyamānā retasā, evam ajīvismeti pravivesa ha manah. II The mind departed and having remained absent for a year came back and said 'How have you been able to live without me?' They said, 'As the stupid not knowing with the mind but breathing with the breath, speaking with the speech, seeing with the eye, hearing with the ear, procreating with the semen Thus have we lived Then the mind entered in. 12, reto hoccakrāma tat samvatsaram prosya, āgatya, uvāca: katham asakata mad rte jivitum itr te hocuh, yatha klībah, aprajāyamānā retasā, prānantah prāņena, vadanto vācā, pasya- nłaś caksusā, śrnuantah śrotrena, vidvamso manasā, evam ajīvişmeti pravivesa ha retah 12 Then semen (the organ of generation) departed and having remained absent for a year came back and said. 'How

308 The Principal Upanışads VI I. I4 have you been able to live without me?' They said, 'As the impotent not procreating with semen, but breathing with the breath, speaking with the speech, seeing with the eye, hearing with the ear, knowing with the mind Thus have we lived.' Then the semen entered in

I3 atha ha prāna utkramısyan, yathā mahā-su-hayah sarndha- vah padvīsa-sankhūn samvrhet, evam harvemān prānān samva- varha te hocuh mā bhagavah utkramīh, na var sakşyāmas tvad rte īvrtum ıtı, tasyo me balım kurutetr, tathets 13 Then as the life breath was about to depart, even as a large fine horse of the Sindhu land might pull up the pegs to which his feet are tied, even so did it pull up those vital breaths together They said. 'Venerable Sir, do not go out, verily, we shall not be able to live without you.' 'If I am such make me an offering ' 'So be it'

saindhavah sındhu-deśa-prabhavah. R to which his feet are tred pada-bandhana-sankhun R

14 sā ha vāg uvāca yad vā aham vasişthāsmi, tvam tad vasıstho'sītı yad vā aham pratısthāsmi, tvam tat pratiştho 'sī ti caksuh yad vā aham sampad asmı, tvam tat sampad ası, it Srotram yad vā aham āyatanam asmı, tvam tad āyatanam ası, ıtı manah, yad vā aham prajātır asmı, tvam tat prajātır ası, itr retah. tasyo me kım annam, kım vāsa itr. yad idam kim ca, a śvabhyah, a krımibhyah, ā kīta-patangebhyah, tat te annam, āpo vāsa ıtı na ha vā asyān annam jagdham bhavatı, nānannam pratıgrhītam, ya evam etad anasyānnam veda tad vidvāmsah śrotriyā aśisyanta ācāmantı, asıtvācāmantı, etam eva tad anam anagnam kurvanto manyante 14 Speech sad, 'Verily, that in which I am most excellent in that are you the most excellent' 'Verily that in which I am a firm basıs in that are you a firm basıs,' said the eye 'Verily, that in which I am prosperity, in that are you prosperity,' said the ear. 'Verily, that in which I am an abode, in that are you an abode,' said the mind 'Verily, that in which I am pro- creation, in that are you procreation,' said the semen 'If such I am, what is my food, what my dwelling?' 'Whatever there is here, even unto dogs, worms, insects and birds, that is your food, water is your dwelling He who knows that as the food of breath, by him nothing is eaten that is not food, nothing is received that is not food' Therefore wise men who are versed

VI 2.2 Brhad-āranyaka Upanisad 309 in the Vedas when they are about to eat, take a sip (of water); after they have eaten they take a sip. So indeed, they think they make that breath not naked (they remove its nakedness). my excellence is yours mama vasisthatvam tvad-adhinam even unto dogs whatever is food for the dogs, etc, is food for you. yat kım cıt prānibhır adyamānam annam, tat sarvam tavānnam S.

Second Brahmana

LIFE AFTER DEATH I. Śvetaketur ha vā āruneyah pancālānām parişadam ājagāma. sa ājagāma jarvalım pravāhanam parıcārayamānam. tam udīksya, abhyuvāda, kumāra tı. sa, bhoh, ti pratišuśrāva anusisto nv asr pitreti, aum itr hovāca. I Venly, Śvetaketu Āruņeya went up to an assembly of the Pancalas He went up to Pravahana Jaivali who was having his servants wait on him. Seeing him, he addressed him, 'Young man' He answered, 'Sir.' Then (the King said) 'Have you been taught by your father"' 'Yes,' he said. See CU V 3 I0 2 veltha yathemāh prajāh prayatyo vipratıpadyante, iti na ts hovaca vettho yathemam lokam punar apadyante, itr. na iti hawvovaca vettho yathasau loka evam bahubhih punah punah prayadbhır na sampūryate itı na iti harvovaca. vettho yatıthyam āhutyām hutāyām āpah purusa-vāco bhūtvā samutthāya vadants, itt na ir harvovaca vettho deva-yānasya vā pathah pratrpadam pılr-yānasya vā, yat krtvā deva-yanam va panthanam pratipa- dyante pitr-yanam va. apr hi na rser vacah srutam. dve srtī aśrnavam prtrnām aham devānām uta martyānam; tābhyām dam visvam ejat sameti yad antarā pitaram māta- I nāham ata ekam cana veda, rtr hovāca. ram ca

2. 'Do you know how people here on departing (from this lıfe) separate in different directions?' 'No,' said he 'Do you know how they come back agamn into this world?' 'No,' said he 'Do you know why the yonder world is not filled up with the many who, again and again, go there?' 'No,' said he. 'Do you know in which oblation that is offered the water becomes the voice

310 The Principal Upansads VI 2 4 of a person, rses up and speaks?' 'No,' said he 'Do you know the means of access to the path leading to the gods or of the one leading to the fathers? 1e by doing what the people go to the path of the gods or the path of the fathers? For we have heard even the saying of the seer I have heard of two paths for men, the one that leads to fathers and the one that leads to the gods By these two all that lives moves on, whatever there is between father (heaven) and mother (earth)' 'Not a single one of them do I know,' said he sṛlī gatī vrsvam all, samastam Ś This (earth) is the mother and that (heaven) is the father tyam vai mata asau prta' Šatapatha Brahmana XIII 2 9 7, Taittirīya Brahmana III 8 9 I Heaven and earth are the two halves of the shell of the unıverse, dyāvā-prthivyāv anda-kapāle Ś 3 athaınam vasatyopamantrayām cakıe anādriya vasatım kumārah pradudrāva sa ājagāma pitaram, tam hovāca iti vāva kıla no bhavān purānusıstān avocad itı, katham sumedha, itr panca mā prasnān rājanya-bandhur aprāksīt, tato narkam cana vedetr katame ta itr ima itr ha pratīkāny udājahāra 3 Then he (the King) gave him an invitation to stay Disregarding the invitation to stay the young man ran off He went to his father To him he said, 'Verily, you have, before, spoken of me as well mnstructed' 'What then, wise one"' (sad the father) 'Five questions, that fellow of the princely class asked me Not a single one of them do I know' 'What are these (questions)?' 'These,' and he repeated the topics 4 sa hovāca tathā nas tvam, tāta, jānītha, yatha yad aham kim ca veda sarvam aham tat tubhyam avocam prehr tu tatra pratītya, brahmacaryam vatsyāva it bhavān eva gacchatu iti sa ājagāma gautamo yatra pravāhanasya jarvaler āsa tasmā āsanam āhrtya udakam āhārayām cakāra, atha hāsmā arghyam cakāra, tam hovāca, varam bhagavate gautamāya dadma iti 4 He (the father) said 'My child, you should know me as such, that whatsoever I myself know, all that I have told you But come, let us go there and live as students of sacred know- ledge' 'You may go, sir,' said the son Then Gautama went forth to where (the place) Pravahana Jarvali was (The King) brought him a seat and had water brought for him He gave him a respectful welcome Then he said to him. 'A boon we offer to the revered Gautama'

VI 2 8 Brhad-āranyaka Upanışad 3II 5. sa hovāca· pratyñato ma eşa varah; yām tu kumārasyānte vācam abhāșathāh, tām me brūhīti. 5 Then he said 'You have promised me this boon Please tell me the speech you uttered in the presence of the young man '

6. sa hovāva darveșu var, gautama, tad varesu; mānuşāņām brūhitr 6 He (the King) said, 'Verily, Gautama, that is among divmne boons Please state some human boon.'

7 sa hovāca vynāyate ha astı hıranyasyāpāttam, go-aśvānām dāsīnām pravārānām parıdhānasya; mā no bhavān bahor anan- tasyāparyantasyābhyavadānyo bhud itr sa var, gautama, tīrthenec- chasa it upaimy aham bhavantam. iti vāca ha smaiva purva upayantı sa hopāyana-kīrtyovāsa. 7 Then he said 'It is well known that I have abundance of gold, of cows and horses, maid servants, retinue and apparel Be not ungenerous towards me, sir, in regard to that which is the abundant, the infinite, the unlimited' 'Then, verily, O Gautama, you should seek it mn the usual form.' 'I come to you, sir, as a pupil' With this declaration, verily, indeed, the ancients approached as pupils So with the announcement of coming as a pupil he remained pravaranam retmue, parıvaranam $ tirthena in the usual prescribed form, nyayena sastra-vihrtena Ś Tirtha is a place of pilgnmage generally on the bank of a sacred stream or near a holy spring It is derived from the root, 'to cross purified over' Those who cross over the stream wash their sins and become According to the tradition, seekers belonging to higher castes have become pupils to teachers of a lower caste, by living with them It is not necessary for them to touch the feet of the teacher or serve them A simple declaration will do 8 sa hovāca tathā nas tvam, gautama, māparādhās tava ca pıtāmahāh yathā, ryam vidyetah pūrvam na kasmimś cana brāhmana uvāsa, tām tv aham tubhyam vaksyāmt ko hi tvarvam bruvantam arhatı pratyākhyātum itt 8 Then he (the King) said. 'Please do not be offended with us even as your paternal grandfathers did not (with ours). Ths knowledge has never hitherto dwelt with any Brahmana whatsoever. But I shall teach it to you, for who can refuse you when you speak lıke this.'

3I2 The Principal Upanisads VI. 2. 12 9. asau var loko agmh, gautama tasyādıtya eva samıt, raśmayo dhūmah, ahar arcıh, dıšo'ngārāh, avāntaradiso visphulingāh, tasmınn etasmınn agnau devāh śraddhām juhvatı, tasyā āhutyar somo rājā sambhavatı 9 'Yonder world, Gautama, is (sacrificial) fire The sun itself is its fuel, the rays its smoke, the day the flame, the quarters the coals, the intermediate quarters the sparks In this fire the gods offer faith Out of that offering King Soma arises yonder world heaven dyu-loka the fuel because of kindling, samindhanat S Heaven is illumined by the sun king. of the manes and brahmanas putrnām brāhmanānam ca S I0 parjanyo vā agnıh gautama tasya samvatsara eva samit, abhrānı dhumah, vıdyud arcıh, asanır angārāh, hrādunayo visphulıngāh, tasmınn etasmınn agnau devāh somam rājānam juhvatı, tasyā āhutyar vrstıh sambhavatı I0 'Parjanya (the god of rain), Gautama, is fire The year itself is its fuel, the clouds its smoke, the lightning the flame, the thunder-bolt the coals, the thundering the sparks In this fire the gods offer the king Soma Out of that offering ramn arises

parjanya rain god vrstr-pravartako devah R the clouds its smoke A quotes Kalıdasa's Meghaduta astı khalv abhrānām dhūma-prabhavatve gāthā, dhūma-yyotıs-salıla-marutām sannipātah kva meghah II ayam var loko'gnh, gautama. tasya prthivy eva samit, agnır dhūmah, rātrır arcıh, candramā angārāh, nakşatrām visphulıngh, tasmınn etasmınn agnau devā vrştım juhvatt, tasyā āhutyā annam sambhavatı II 'This world, verily, Gautama, is fire The earth itself is its fuel, fire the smoke, night the flame, the moon the coals, the stars the sparks In this fire the gods offer rain Out of that offering food arises this world the abode where all creatures are born, experience the results of their past work, which consists of action, its factors and its results pram-janmopabhogasrayah kriya-karaka-phala-visistah. Ś I2 puruşo vā agnıh, gautama tasya vyāttam eva samit, prāno dhūmah, vāg arcıh, cakşur angārah, srotram visphulingah tasmınn etasmınn agnau devā annam juhvatı, tasya āhutyai retah sambhavatı.

VI. 2 I5 Brhad-aranyaka Upanisad 3I3 I2 'The person (man) verly, Gautama, is fire. The open mouth itself is ts fuel, vital breath the smokes, speech the fame, the eye the coals, the ear the sparks. In this fire the gods offer food. Out of that offering semen arises. open mouth vivrtam mukham. S. 13 yosā vā agmh, gautama. tasyā upastha eva samit, lomāni dhumah, yomr arcıh, yad antah karotr te'ngārah, abhinandā vısphulıngäh, tasminn etasminn agnau devā reto juhvatı, tasyā ahutyar purusah sambhavati. sa jīvatr yāvaj jīvati. atha yadă mrıyate. 13 'The woman, verily, Gautama, is fire. The sexual organ itself is its fuel; the hairs the smoke, the vulva the flame, when one inserts, the coals; the pleasurable feelings the sparks; In this fire the gods offer semen Out of this offering a person arises He lives as long as he lives Then when he dies, Sexual intercourse is treated as a kind of soma sacrifice, where the household fire is identified with the wife. The sacrficial fire 1s the divine womb into which one pours (sincati) himself and from which a solar rebirth ensues ınserts. antah-karanam, maithuna-vyaparah Ś. The question about the number of offerings before water rises up possessed of a human voice and speaks is answered. I4 athainam agnaye harantı, tasyāgnir evāgnir bhavati, samit samıt, dhumo dhūmah, arcir arcih, angārā angārāh, visphulingā visphulıngāh. tasmınn etasmınn agnau devāh puruşam juhvatı; tasyā āhutyai puruso bhāsvara-varnah sambhavati. 14 'They carry him to (be offered in) fire. His fire itself becomes the fire, fuel the fuel, smoke the smoke, fame the flame, coals the coals, sparks the sparks In this fire the gods offer a person Out of this offering the person, having the colour of light, arses bhasvara-varnah having the colour of light, radiant, exceedingly bright, having been purified by the ntes performed from conception to cremation. atısaya-dīptıman mşekadibhır antyahuty antyaih karmablus samskrtatvat Ś 15 te ya evam etad uiduh, ye cāmī aranye śraddhām satyam upāsate, te'rcir abhisambhavanti, arciso'hah, ahna apūryamā- na-paksam, apüryamana-paksad yān san māsn udann āditya eti, mascbhyo deva-lokam, deva-lokad ādityam, adıtyād vardyuiam; tān vardyntān puruso mānasa etya brahma-lokān gamayatı, te

314 The Principal Upansads VI 2 16. tesu brahma-lokeşu parāh parāvato vasantı. teșām na punar āvritrh 15 'Those who know this as such and those too who meditate with faith in the forest on the truth, pass into the light, from the light into the day, from the day into the half-month of the waxing moon, from the half-month of the waxing moon into the six months during which the sun travels northward, from these months into the world of the gods, from the world of the gods into the sun, from the sun into the lghtning (fire). Then a person consisting (born) of mind goes to those regions of lightning and leads them to the worlds of Brahma In those worlds of Brahma they live for long periods Of these there is no return who with faith meditate on the truth sraddha-yuktas santah S manasah consisting (born) of mind A person living in the world of Brahma sent forth, created by Brahma, by the mind brahma- loka-vāsī puruso brahmanā manasā srstah parah exalted mratısayanandarsvarya-salinah R parāvato V parāvanto R 16 atha ye yanena danena tapasā lokan jayantı te dhūmam abhısambhavantı, dhūmād rātrım, rātrer apaksīyamāna-pakşam, apaksīyamāna-pakşād yān san māsān daksınādıtya ett, māsebhyah pıtr-lokam, pıtr-lokāc candram, te candram prāpyānnam bhavantt, tāms tatra devā yathā somam rājānam āpyāyasva, apaksīyasvet, evam enāms tatra bhaksayantı, tesām yadā tat paryavait, athemam evākāsam abhımspadyante, ākāšād vāyum, vāyor vrstım, vrsteh prthivīm; te prthivīm prāpyānnam bhavant, te punah puruşāgnau hūyante, tato yosāgnau jāyante lokān pratyu- tthayinas ta evam evanuparivartante atha ya etau panthānau na vıduh, te kītāh, patangāh, yad rdam dandasukam 16 'But those who by sacrificial offerings, charity and austerity conquer the worlds, they pass into the smoke (of the cremation fire), from the smoke into the might, from the night into the half-month of the waning moon, from the half- month of the waning moon into the six months during which the sun travels southward, from these months into the world of the fathers, from the world of the fathers into the moon Reaching the moon they become food There the gods, as they say to king Soma, increase, decrease, even so feed upon them there When that passes away from them, they pass forth mto this space, from space into air, from air into rain, from rain

VI 3 I. Byhad-āranyaka Upanisad 315 into the earth Reaching the earth they become food Again, they are offered in the fire of man Thence they are born in the fire of woman with a view to going to other worlds Thus do they rotate But those who do not know these two ways, become insects, moths and whatever there is here that bites.' This Brahmana, CU III 10, KU I give different versions of the two ways after death, but they all agree that there is repeated return to rebirth in forms determined by the deeds of the past This process will continue until saving knowledge is attamed, which frees the soul from the necessity of rebirth

Third Brāhmana

THE MEANS FOR THE ATTAINMENT OF A GREAT WISH

I sa yah kāmayeta mahat prāpnuyām itt, udagayana āpūryamāna-paksasya punyāhe dvādasāham upasad-uratī bhūtvā, audumbare kamse camase vā sarvausadham phalānīti sambhrtya, parısamuhya, parılipya, agmım upasamādhāya, parıstīrya, āvrtā- jyam samskrtya, pursā naksatrena, mantham samnīya, juhoti. yāvanto devās tvayı, jāta-vedah tıryanco ghnantı purusasya kāmān, tebhyo'ham bhaga-dheyam juhomt: te mā trotāh sarvaih kāmais tarpayantu suāhā yā tıraścī mpadyate aham nrdharanītı tām tvā ghrtasya dhārayā yaje samrādhanīm aham. svāhā I Whoever may wish, 'I would attain greatness in the northern course of the sun or on an auspicious day of the half- month of the waxing moon, having performed one upasad ceremony for twelve days, having collected in a dish made of the wood of the sacred fig tree or in a cup, all herbs and their fruits, having swept around, having smeared around, having built up a fire, having strewn it around, having purified the melted butter in the prescribed manner, having compounded the offering on a day presided over by a male star, makes an offering, saying O fire (all-knower), to all those gods under L

316 The Principal Upanisads VI 3 3 you who spitefully slay the desires of a person, I offer them a share Let them, being satisfied satisfy me with all desires Hail To that deity who turns out spiteful under your protec- tion, saying I support all, I offer this stream of melted butter. Hail greatness mahattvam Ś all herbs and therr fruts sarvausadha-phala-visistam $ all-knowing jātam jātam vettr vā jāte jāte vidyata it 2 jyesthāya svāhā, sresthāya svaha, ity agnau hutva, manthe samsravam avanayatı prānāya svāhā, vasısthāyar svāha, ity agnau hutva manthe samsravam avanayatı vāce svāhā, pratısthāyar svāhā, ity agnau hutva manthe samsravam

cakşuse svāhā, sampade svāhā, ity agnau hutvā manthe sams- avanayatı

ravam avanayatı śrotrāya svāhā, āyatanāya svāhā, ity agnau hutvā manthe sams- ravam avanayatı manase svāhā, prajātyar svāhā, ty, agnau hutvā manthe sams- ravam avanayatı retase svāhā ity agnau hutvā manthe samsravam avanayatı 2 'To the oldest, hail, to the greatest, hail' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion 'To the vital breath, hail, to the richest, hail' saying this, he offers an oblation in the fire and pours the remainder in the mixed potion 'To speech, hail, to the firm basıs, hail (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion 'To the eye, hail, to prosperity, hail' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion 'To the ear, hail; to the abode, hail' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion 'To the mind, hail, to procreation, hail' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion 'To the semen, hail' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion 3 agnaye svāhā, ity agnau hutvā manthe samsravam avanayatı somāya svāha, ity agnau hutva manthe samsravam avanayatı. bhūh svāhā ity agnau hutvā manthe samsravam avanayatı. bhuvah svāha ity agnau hutvā manthe samsravam avanayatı svah svāhā ity, agnau hutvā manthe samsravam

VI 3 4 Brhad-āranyaka Upamısad 3I7 avanayatı bhur bhuvah svah svaha ity, agnau hutva manthe samsravam avanayatı brahmane svāhā ity, agnau hutvā manthe samsravam avanayatı ksatrāya svāhā, ity, agnau hutvā manthe sansravam avanayati bhūtāya svāhā ity, agnau hutvā manthe samsravam avanayatı bhavişyate svāhā ity, agnau hutvā manthe samsravam avanayatı. vıśvāya svāhā rty agnau hutvā manthe samsravam avanayati. sarvāya svāhā, ity, agnau hutva manthe samsravam avanayatı prajāpataye svāhā, ity, agnau hutvā manthe samsravam avanayatı. 3 'To fire, hail,' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. 'To the moon, hail,' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. 'To the earth, hail,' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion 'To the atmosphere, hail,' (saying this) he offers an oblation in the fire and pours the remainder mn the mixed potion. 'To the sky (heaven) hail,' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. 'To the earth, atmosphere and sky, hail,' (saymng this) he offers an oblation in the fire and pours the remainder in the mixed potion. 'To the Brahmanahood, hail,' (saying this) he offers an oblation mn the fire and pours the remainder in the mixed potion 'To the ksatrahood, hail,' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion 'To the past, hail,' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. 'To the future, hail,' (saying this) he offers an oblation in the fire and pours the remamnder in the mixed potion. 'To the universe, hail,' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. 'To all (things), hail, (saying this) he offers an oblation in the fire and pours the re- mainder in the mixed potion. 'To Praja-pati, hail,' (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion.

4. athainam abhımrsatı, bhramad ası, jvalad ası, pūrnam asi, prastabdham ası, eka-sabham ası, hınkrtam ası, hınkriyamānam asi, udgītham ası, udgīyamānam asi śrāvitam ası, pratyāśrāutam ası, ārdre samdīptam ası, vibhur ası, prabhur asi, annam ası, jyotır ası, mdhanam ası, samvargo sīts. 4 Then he touches it (the mixed potion) saying 'you are the moving (as breath), you are the burning (as fire), you are

318 The Principal Upanisads VI 3.6 the full (as the sky), you are the steadfast (as the sky), you are the one resort (as the earth), you are the sound hin that is made (at the beginning of the sacrifice by the prastotr) You are the making of the sound hin You are the loud chant (sung by the udgatr at the beginning of the sacrifice) You are the chanting You are recited (by the adhvaryu) and are recited back (by the agnidhra) You are the glowing in the moist (cloud) You are the pervading, you are the ruler You are food (as the moon) You are light (as fire) You are the end You are that in which all things merge.'

prastabdham. steadfast, mskampam still Ā ardre. in the cloud, meghodare A mdhanam. end, layah A

5. atharnam udyacchatı amamsı, āmam hi te mahi, sa hi rājesāno'dhipatıh, sa mām rāješāno'dhipatım karotv itt 5 Then he raises it (sayıng), 'You know all We too are aware of your greatness He is, indeed, the King, the Ruler, the Highest Lord May he make me the king, the ruler and the highest lord' See CU V 2 6 amamsı You know all, tvam sarvam vijānāsı Ā he the vital breath, prano rajadi-gunah Ā 6 athaınam ācāmatı tat savıtur varenyam madhu vātā riayate, madhu ksarantı sindhavah, madhvīr nah santv osadhīh, bhīh svaha, bhargo devasya dhīmahi, madhu naktam utosasah, madhumat pārthivam rajah, madhu dyaur astu nah pta, bhuvah svāhā, dhıyo yo nah pracodayāt. madhumān no vanaspatih, madhumān astu sūryah, madhvīr gavo bhavantu nah, svah svāhet sarvām ca sāvrtrīm anvāha, sarvāś ca madhumatīh aham evedam sarvam bhuyasam, bhur bhuvah svah svahet, antata ācamya, pānī praksālya, jaghanenāgnım prāk-śırāh samvršatı prātar ādıtyam upatısthate dıšām eka-pundarīkam ası, aham manusyānām eka-pundarīkam bhūyāsam itı yathetam etya, jaghanenāgnım āsīno vamsam japatı 6 Then he sips it (saying) 'On that adorable light The winds blow sweetly for the righteous, the rivers pour forth honey May the herbs be sweet unto us To earth, hail Let us meditate on the divine glory May the night and the day be sweet May the dust of the earth be sweet May heaven, our father, be sweet to us. To the atmosphere, hail May he inspire

VI 3 I0 Brhad-āranyaka Upanışad 319 (illumine) our understanding May the tree be sweet unto us May the sun be sweet, may the cows be filled with sweetness for us To the heaven, hail He repeats the whole Savitri hymn and all the verses about the honey (saying), May I indeed be all this, hail to the earth, atmosphere and heaven Having thus sipped all, having washed his hands, he lies down behind the fire with his head towards the east In the morning he worships the sun (saying) of the quarters (of heaven), 'you are the one lotus flower May I become the one lotus flower among men' Then he goes back the same way (by which he came), sits behind the fire (on the altar) and recites the (genealogical) lne (of teachers) See R V III 62 I0, I 90. 6-8 varenyam adorable, varanīyam. A naktam ratrh A utosasah drvasāh Ã

7 tam hartam uddālaka ārunır vājasaneyāya yājňavalkyā- yāntevāsına uktvovāca, apı ya enam suske sthānau mışincet, jāycran sākhāh, praroheyuh palāsānītı 7 Then Uddalaka Aruni told this to his pupil, Vajasaneya Yajnavalkya and said, 'If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth' leaves patrăm R 8 etam u hawva vāasaneyo yājñavalkyo madhukāya parngyā- yāntevāsına uktvovāca, apı ya enam śuşke sthānau nisincet jāyeran šākhāh praroheyuh palāšānītı, 8 Then Vajasaneya Yajnavalkya told this to his pupil Madhuka, the son of Paingi and said 'If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth' 9 ctam u harva madhukah paingyas cūlāya bhāgavittaye 'nlevāsına uktvovāca, apı ya cnam uske sthānau msiñcet jāyeran sākhāh, praroheyuh palāsānītı 9 Then Madhuka Paingya told this to his pupil Cūla Bhaga- vitti and said 'If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth' I0 ctam u hawa cūlo bhāgavıttır jānakāya āyasthūnā- yāntevāsina uktvovaca, apr ya enam śușke sthanau msincet jāycran sākhāh praroheyuh palāšānītı

320 The Principal Upanışads VI 3 I3. I0 Then Cula Bhagavitti told this to his pupil Janaki Ayasthuna and said 'If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth'

IT etam u hawva jānakır āyasthūnah salyakāmāya jābālā yāntevāsına uktvovāca, apı ya enam sușke sthanau msrncet, jāyeran sākhāh, praroheyuh palāšānītı II Then Janakı Ayasthuna told this to his pupil Satyakama Jabala and said 'If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth '

I2 etam u harva satyakāmo jābālo'ntevāsıbhya uktvovāca, api ya enam śuske sthānau msicet, jaycran śakhah praroheyuh palāšānītı tam etam nāputrāya vānante'vāsıne vā brūyat I2 Then Satyakama Jabala told this to his pupils and said 'If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth One should not tell this to one who is not a son or to one who is not a pupil '

For a similar prohibition about teaching sacred knowledge, see SU VI 22, Maitrī VI 29 S mentions that the two, the son and the pupil are declared to be eligible to receve sacred knowledge They are chosen out of the sıx qualıfied learners vdyadhigame sat tīrthānt A mentions the six, a pupil, a knower of the Vedas, an intelligent person, one who pays, a dear son and one who exchanges another branch of learnıng sısyah śrotriyo medhāvī dhanadāyī priyah putro vrdyayā vıdyā-dātetr sat tīrthāni

I3 catur audumbaro bhavatı, audumbarah sruvah, audum- baras camasah, audumbara idhmah, audumbaryā upamanthanyau, daśa grāmyāņı dhānyān bhavantı vrīhı yavās tıla-māsā anu- priyamgavo godhūmās ca masūrāś ca khalvāś ca khalakhulās ca, tān pıstān dadhınz madhun ghrta upasıncatı, ājyasya guhots 13 Fourfold is the wood of the sacred fig tree (four things are made of it), the spoon is of the wood of the sacred fig tree, the bowl is of the wood of the sacred fig tree, the fuel is of the wood of the sacred fig tree and the two churning rods are of the wood of the sacred fig tree There are ten cultivated grains (used), viz rice and barley, sesasum and beans, millet, and panc seeds, wheat, lentils, pulse and vetches They should be ground and soaked in curds, honey and clarified butter And (he) offers melted butter as an oblation

VI.4.3 Brhad-āranyaka Upanişad 321

Fourth Brāhmana

PROCREATION CEREMONIES

I. esām vai bhūtānām prthivī rasah, prthivyā āpah, apām oşadhayah, osadhīnām puspān, puspānām phalān, phalānam purusah, puruşasya retah. I. The earth, verily, is the essence of all these beings; of earth (the essence is) water; of water (the essence is) plants; of plants (the essence is) flowers, of flowers (the essence is) frunts, of fruits (the essence is) the man, of man (the essence is) semen. The ceremony for obtaining a son of right qualities is given here 2 sa ha prajā-patir īkşām cakre: hanta, asmar pratısthām kalpayānītı; sa strıyam sasrje; tām srştvādha upāsta; tasmāt strıyam adha upāsīta, sa etam prāncam grāvāņam ātmana eva samudapārayat, tenarnām abhyasrat 2. And Praga-patr thought (within himself) 'Come, let me make a firm basıs (abode) for him' So he created woman. Having created her, he revered her below. So one should revere woman below. He stretched out for himself that which projects With that he impregnated her gravanam. a stone for pressing out soma juice somābhısavopala-sthanīyam kathınya-sāmanyat prajananendriyam Ś 3. tasyā vedır upasthah, lomān barhih, carmādhisavane, samıddho madhyatastau muskau; sa yāvān ha var vājapeyena yajamānasya loko bhavatı (tāvān asyaloko bhavatı), ya evam vıdvān adhopahāsam caratı, āsām strīnām sukrtam vrnkte atha ya rdam avrdvān adhopahāsam caratı, asya striyah sukrtam urnate 3. Her lower part is the (sacrificial) altar. (her) hairs the (sacrıficial) grass, her skın the soma-press The two labia of the vulva are the fire in the middle Verly, as great as is the world of him who performs the Vajapeya sacrifice (so great is the world of him) who, knowing this, practises sexual inter- course, he turns the good deeds of the woman to himself but he, who without knowing this, practises sexual intercourse, his good deeds women turn into themselves vedr* vedikā viśrama-sthanam, place of rest. muskau vrsanau yoni-parsvayoh kathinau mamsa-khandau. A adhopahasam sexual intercourse maithunam. R.

322 The Principal Upanşads VI. 4 5 These passages indicate the intimate connection between the Atharva Veda and the Upamisads Some practices in the latter are treated in the manner of the Atharva Veda They include even love charms to compel a woman to yield her love, charms to prevent conception or bring it about when desired Even here the knowledge motive is dominant The sexual act is explained as a kind of ritual performance, the elements of which are identified with the parts of the woman's body We are told that if a man practises sex intercourse with the know- ledge of this, he gains a world as great as he who sacrifices with the Vajapeya rite and takes to himself the merit of the women, but if he practises it without this knowledge, women take to them- selves his merit 4 etadd ha sma var tad vıdvān uddālaka ārunir āha, etadd ha sma var tad vidvan nako maudgalya aha, etadd ha sma var tad vrdvān kumāra-hārıta āha, bahavo maryā brāhmanāyanā mırın- drıyā vısukrto'smāl lokāt prayantı, ya idam avrdvāmso'dhopa- hāsam carantītı, bahu vā idam suptasya vā jagrato vā retah skandatı 4 This, verily, is what Uddalaka Arun knew when he said this, verily, is what Naka Maudgalya knew when he said this, verily, is what Kumara-harita knew when he said many mortal men, Brahmanas by descent, go forth from this world impotent and devoid of mert, namely, those who practise sexual intercourse without knowing this If even this much semen is spilled of one asleep or of one awake, maryah mortal men, marana-dharmino manusyāh Ś brahmanayanah brahmanah ayanam yesam R nırındrıyāk ımpotent, mrvīryāh jnāna-karma-bala-hīnāk. R 5 tad abhımršet, anu vā mantrayeta yan me'dya retah prihıvīm askāntsīt, yad osadhīr apy asarat,

ıdam aham tad reta ādade, punar mām artu indriyam, punas yad apah,

tejah, punar bhagah punar agmır dhısnyāh yathāsthānam kalpantām ıty anāmıkāngustābhyām ādāya, antarena stanau vā bhruvau vā mmryyāt 5. Then he should touch it or (without touching) recite 'Whatever semen of mine has spilt on earth, whatever has flowed to the plants, whatever to water, I reclaim this very semen, let vigour come to me again, let lustre (come to me) agam, let glow (come to me) again. Let the fire and the altars

VI 4. 9 Brhad-āranyaka Upanışad 323 be found agam in their usual place, (having said this) he should take it with his ring finger and thumb and rub it between his breasts or his eyebrows 6 atha yady udaka ātmānam pašyet, tad abhımantrayeta: mayı teja ındrıyam yaso dravınam sukrtam ıtı-śrīr ha vā esā strīnām yan malodvāsāh tasmān malodvāsasam yasasvinīm abhıkramyopamantrayeta 6 Now if one should see himself (his reflection) mn water he should recite (the following) hymn In me (may the gods bestow) lustre, vigour, fame, wealth and merit This, verily, is loveliness among women, when she has removed her soiled clothes Therefore when she has removed her soiled clothes and is lovely, he should approach and speak to her 7 sā ced asmar na dadyāt, kāmam enām avakrīnīyāt; sa ced asmar narva dadyāt, kāmam enām yastyā vā pānınā vopahat- yātıkrāmet, ındrīyeņa te yasasā yasa ādade, ıty ayašā eva bhavatr 7 If she does not grant him his desire, he should buy her (with presents) If she still does not grant him his desire he should beat her with a stick or his hand and overcome her (sayıng) with (manly) power and glory, 'I take away your glory' Thus she becomes devoid of glory buy her abharanadına vasi-kuryat. R. 8. sā ced asmar dadyāt. indrıyena te yasasā yaśa ādadhāmi itı; yasasvınāv eva bhavatah 8 If she grants (his desire), he says, 'With power and glory,' 'I give you glory ' Thus the two become glorious. 9 sa yām ıcchet, kāmayeta metr, tasyām artham msthāya, mukhena mukham samdhāya, upastham asyā abhımršya, japet: angād angāt sambhavası, hrdayād adhrjāyase sa tvam anga-kasāyo'sı, dıgdha-viddhām iva mādaya mmām amum mayt

9 If one desires a woman (with the thought) may she enjoy love with me, after mserting the member in her, jomning mouth to mouth and stroking her lower part, he should recite, 'You that have come from every limb, who have sprung from the heart, you are the essence of the limbs Distract this woman here in me, as if pierced by a poisoned arrow' artham member prajananendriyam S. kasāyah essence, rasah. Ā.

324 The Principal Upanisads VI 4 I2. I0 atha yām icchet na garbham dadhītetr, tasyām artham msthāya, mukhena mukham samdhāya abhıprānyāpānyāt, mndrı- yena te retasā reta ādada itr, areta eva bhavati I0. Now the woman whom one desires (with the thought) 'may she not conceive,' after inserting the member in her, joining mouth to mouth, he should first inhale and then exhale and say, 'with power, with semen I reclaim the semen from you' Thus she comes to be without semen (seed) Apparently, birth control is not a modern device II atha yam icchet, garbham dadhītetr, tasyam artham msthāya, mukhena mukham samdhāya apānyābhıprānyāt; indri- yena te retasā reta adadhami, ity, garbhiny eva bhavatr II Now the woman whom one desires (with the thought) 'may she conceive', after inserting the member in her, jomning mouth to mouth he should first exhale and then inhale and say 'with power, with semen I deposit semen in you.' Thus she becomes pregnant I2 atha yasya jāyāyar jārah syāt, tam ced dvrsyāt, āmapātre 'gmım upasamādhāya, pratılomam śarabarhıs tīrivā, tasminn etāh sarabhrstīh pratılomāh sarpısāktā juhuyāt, mama samiddhe 'hauşīh, prānāpānau na ādadeasāv itı mama samiddhe'haușīh, putra-pašums ta ādadeasāv itr mama samıddhe'hauşīh ıştā- sukrte ta ādade, asāv itr mama samıddhe'hausīh āsā-parākāsau ta adade asāv ıtr sa vā esa mrındrıyo vısukrto'smāl lokāt prart, yam cvam-vid brāhmanah sapatı tasmāt evam-vit śrotriyasya darena nopahasam icchet, uta hy evam-vit paro bhavatr I2 If a man's wife has a lover and he hate him (wishes to injure him), let him put fire in an unbaked earthen vessel, spread out a layer of reed arrows in an inverse order, and let him offer (in sacrifice) in inverse order these reed arrows soaked in clarified butter, (saying) 'You have sacrificed in my fire, I take away your in-breath and out-breath, you so and so You have sacrificed in my fire, I take away your sons and cattle, you so and so You have sacrificed in my fire. I take away your sacrifices and meritorious deeds, you so and so You have sacrificed in my fire I take away your hope and expectation, you so and so Verily, he departs from this world impotent and devoid of ment, he whom a Brahmana who knows this curses Therefore one should not wish to play with the wife of one who is learned in the Vedas, who knows this, for indeed he who knows this becomes preeminent

VI. 4 I5. Brhad-āranyaka Upamsad 325 See Katha I 8; Satapatha Brahmana I 6 1 18; Pāraskara Grhya Sutra I II. 6 Spells and incantations were familiar practices in the age when the Upanisad was composed. I3 atha yasya jāyām artavam vindet, try aham kamse na pıbet ahata-vāsāh, naınām vrsalah na vrsaly upahanyāt, trirā- trānta āplutya vrīhīn avaghātayet. I3. Now, when the monthly sickness comes upon one's wife, for three days she should not drink from a bronze cup nor put on fresh clothes Neither a low-caste man nor a low-caste woman should touch her. At the end of three mghts after bathing she should be made to pound rice Sometimes it is interpreted kamsena pibet, she should drink from a bronze cup aplutya after bathing, snatva S The rice is intended for the sthali-paka ceremony. After three nights she should bathe, put on new clothes and prepare the rice for the ceremony I4 sa ya icchet, putro me suklo jāyeta, vedam anubruvīta, sarvam āyur wād itr, ksīraudanam pācayıtvā sarpismantam aśnīyātām, īśvarau anayıta vai 14 If one wishes that his son should be born of a fair com- plexion, that he should study the Veda, that he should attain a full term of life, they should have rice cooked with milk and eat it with clarified butter, then they should be able to beget (hım) isvarau. should be able to, samarthau R 15. atha ya rcchet, putro me kapılah pingalo jayeta, dvau vedāv anubruvīta, sarvam āyur ıyād iti, dadhy-odanam pācayıtvā sarpısmantam aśnīyātām, īśvarau janayrta vai, I5 Now if one wishes that his son should be born of a tawny or brown complexion, that he should study the two Vedas, that he should attam a full term of hfe, they should have rice cooked in curds and eat it with clarfied butter, then they should be able to beget (him). 16 atha ya icchet, putro me syamo lohitakso jayeta, irīn vedān anubruvīta, sarvam āyur iyād it, udodanam pācayıtvā, sarpısmantam aśnīyātām, īsvarau janayiia var 16 Now if one wishes that his son should be born of a dark complexion with red eyes, that he should study the three Vedas, that he should attam a full term of hfe, they should have rice

326 The Principal Upansads VI 4. 19 cooked in water and eat it with clarified butter, then they should be able to beget (hım) 17 atha ya ıcchet, duhrtā me pandrtā jāyeta, sarvam āyur vyād ıtı, tılodanam pācayıtvā sarpışmantam aśnīyātām, īśvarau janayıta var 17 Now if one wishes that his daughter should be born, who is learned, that she should attain a full term of life, they should have rice cooked with sesamum and eat it with clarified butter, then they should be able to beget (her) While the Upanisad seems to grant the privilege of learning and scholarship to women, S points out that this learning is limited to

nadhıkārat. Ś domestıc affaırs duhıtuh pandityam grha-tantra-usayam eva, vede'

The other commentators follow S whose view conflicts with ancient beliefs and practices I8 atha ya icchet putro me pandrto vigītah, samitım-gamah, śuśrūsıtām vācam bhāsıtā jāyeta, sarvān vedān anubruvīta, sarvam ayur ıyād itı, mamsodanam pācayıtva sarpismantam aśnīyātām, īsvarau janayıta var, auksnena vārsabhena vā 18 Now if one wishes that a son, learned, famous, a fre- quenter of assemblies, a speaker of delightful words, that he should study all the Vedas, that he should attain a full term of life, they should have rice cooked with meat and eat it with clarified butter, then they should be able to beget (such a son)- either veal or beef vigitah famous, vundham gitah, prakhyatah Ś śuśrusıtām delıghtful, srotum istām, ramanīyam Ś veal or beef uksa, secana-samarthah pungavah, rsabhah tato py adhikavayāh Ś Evidently meat was permitted on certain occasions A points out that this permission was due to local conditions desa-visesāpeksaya kāla-vsesapeksayā vā mamsa-nıyamah Prenatal conditioning of the child's character is advised I9 athābhıprātar eva sthālī-pākāvrlāryam cestitvā, sthālī- pākasyopaghātam juhotı agnaye svāhā, anumataye svāhā, devāya savıtre satya-prasavāya svāhā, ıtı, hutvā uddhrtya prāśnātı, prāśyetarasyāh prayacchatı, praksālya pānī, udapātram pürayıtvā tenarnām trır abhyukşatı, uttrsthāto visvavaso, anyām ıccha prapūrvyām, sam jāyām patyā saha, itt.

VI 4. 2I. Brhad-āranyaka Upanisad 327 19 Now, toward morning, after having prepared clarified butter according to the mode of the sthālī-pāka he takes of the sthali-paka and makes an offering (saying), to fire, hail, to Anumatı, hail, to the radiant sun, the creator of truth, hail After having made the offering, he takes up (the remnants of the cooked food) and eats Having eaten he offers (the rest) to the other (his wife). After having washed his hands and filled the water vessel, he sprinkles her thrice with it (water) (sayıng), 'Get up from here, Visvāvasu; seek another young woman, a wife with her husband.' sthali-paka. literally, a pot of cooked food avrta. according to the mode, vidhina anumatt. the feminine personification of divine favour See R V X 59 6, X 167 3 viśvavasu gandharva à God of love See RV X 25. 22 prapūruyam young girl, tarunīm Ā 20 atharnam abhrpadyate amo'ham asmı, sā tvam; sa tvam ası, amo'ham; samaham asmi, rk vam; dyaur aham, prthivī tvam, tāv eht samrabhavahat, saha reto dadhavahar purse putrāya vittaye itr. 20. Then he embraces her, (sayıng), 'I am the vital breath and you are speech, you are speech and I am the vital breath I am the Saman and you are the Rg. I am the heaven and you are the earth Come, let us strive together, let us mix semen that we may have a male child' ablupadyate. embraces abhıpattıh alinganam Ā amah vital breath prana A Saman rests on Rg while it ıs chanted rg-ādhāram hi sāma gīyate Ā. samrabhavahat let us strıve together, udyamam karavavahat Ā 2I. athāsyā uri vıhāpayatı vijıhīthām dyāvāprthivī, rti tasyam artham nsthaya, mukhena mukham samdhaya, trir enam anulomām anumarst. visnur yomımi kalpayatu, tvastā rūpān pimsatu āsıcatu prajā-patıh, dhātā garbham dadhātu te garbham dheht, sınīval; garbham dhehi, prthustuke, garbham te asvınau devau adhattām puskara-srajan 2I. Then he spreads apart her thighs, (saying) 'Spread your-

328 The Principal Upantsads VI. 4 22. selves apart, Heaven and Earth After having inserted the member in her, after having joined mouth to mouth, he strokes her three times as the hair lies, (saying), 'Let Visnu make the womb prepared Let Tvastr shape the (vanious) forms Let Praja-patı pour in Let Dhatr place the germ (the seed) for you. O Sinivalt, give the seed; give the seed, O broad-tressed dame. Let the two Asvns crowned with lotus wreaths place the seed'

anulomam. as the hair les, murdhanam arabhya padantam kalpayatu. make prepared, putrotpatti-samartham karotu A smivali the deity delightful to see. darsanarha devatā Ā 'When the human father thus emits him as seed into the womb, it is really the sun that emits him as seed into the womb ... thence is he born, after that seed, that breath.' Jatminiya-Upamsad- Brahmana III. 10 4 see also Pancavimsa Brahmana XVI 14. 5 In Buddhist canonical literature three things are said to be necessary for conception, the union of father and mother, the mother's period and the presence of the gandharva Maghima Nikaya I 265-266, see also Pañcavimsa Brahmana IX 3 I The gandharva corresponds to the divine nature which is the primary cause of generation, while the parents are only the concomitant causes See Philo: Heres II5 For Aristotle, 'Man and the Sun generate man' Physics II 2 Rumi says When the time comes for the embryo to receive the vtal spirit, at that time the sun becomes its helper This embryo is brought into movement by the sun, for the sun is quickly endowing it with spint From the other stars this embryo recerved only an impression, until the sun shone upon it By which way did it become connected in the womb with the beauteous sun' By the hidden way that is remote from our sense-perception ' Mathnaw I 3775- 3779 In a very real sense, the commandment is sigmficant, 'Call no man your father on earth, for one is your Father, which is in heaven' John VI 6 3

22 hiranmayī araņī yābhyām mrmanthatām aśvinau; tam te garbham havāmahe dasame māsi sūtaye* yathāgni-garbha prthivī, yatha dyaur indreņa garbhınī vāyur dıšām yatkā garbhah, evam garbham dadhāmi te asāv

22 'The (two) Asvins twirl forth a flame with the (two) attrition sticks of gold It is such a germ that we beg of you to be brought forth in the tenth month As the earth contams the germ of fire and as the heaven is pregnant with the storm, as the air is the germ of quarters, even so I place a germ in you, so and so'

VI. 4 24 Brhad-āranyaka Upanisad 329 See R V. X 184 also Atharva Veda V 25 3, V. 25 5. asāu tasyāh. Š patyur vā nirdesah A patnīnāma grhnīyāt. ante bhartāsāv aham itt svātmano nāma grhņāti, bhāryāya va. R. 23 sosyantīm adbhir abhyuksati; yathā vāyuh puskarınīm samıngayati sarvatah evā te garbha ejatu sahāvartu jarāyuņā ındrasyāyam vrajah krtah sārgalah sapariśrayah, tam, ındra, nirjahı garbhena sāvarām saheti. 23. When she is about to bring forth he sprinkles her with water (saying). 'Even as the wind agitates a lotus pond on every side, even so let your foetus stir and come out along with its chorion This Indra's fold has been made with a covering enclosed around O Indra, cause him to come forth the after- birth along with babe. See R V V 78 7-8 Pāraskara Grhya Sutra I. 16 ff This hymn is uttered for successful parturition, prasava-kāle sukha-prasavanārtham. garāyuna. with its choron, garbha-vestana-mamsa-khandena. Ā come out mrgacchatu. A. 24 jāte'gnim upasamādhāya, anka ādhāya kamse prsad-āryam samnīya, prsad-ājyasyopaghātam juhoti; asmın sahasram pusyāsam edhamanah sve grhe asyopasandyām mā chartsīt prajayā ca pasubhis ca, svāhā- mayı prānāms tvayı manasā juhomı, svāhā yat karmanātyarīrıcam, yad vā nyünam ıhākaram, agnistat suıstakrd vıdvan, svıstam suhutam karotu nah* svaha. 24 When (the son is) born, after having prepared the fire, after having taken (the baby) in his lap and having put curds and clarified butter in a bronze cup, he makes an oblation again and again with those curds and clarified butter (sayıng), 'May I increase in this (son) and nounsh a thousand in my home. May fortune never depart from his line with offspring and cattle. Hail I offer to you mentally the vital forces that are in me. Whatever in my work I have done too much or whatever I have done here too little, let Agni the all-knowing, the bene- ficent, make it fit and good for us Hail. See Asvalāyana Grhya Sūtra I 13 ff: Pāraskara Grhya Sūtra I II ff , Sankhayana Grhya Sutra I 19 ff prsad-ajyam curds and clanfied butter mixed, ghrta-misram dadht prsad-ajyam ity ucyate A pusyāsam aneka-manusya-poşako bhūyāsam Ā.

330 The Principal Upanisads VI 4 28 25 athāsya daksınam karnam abhınıdhāya, vāg vāg ıtı trıh atha dadhi madhu ghrtam samnīya anantarhitena jāta-upena prāšayatı, bhūs te dadhāmı, bhuvas te dadhāmi, svas te dadhāmi bhūr bhuvah svah sarvam tvayı dadhāmīti 25 Then putting his mouth near the child's right ear, 'he says thrice, 'speech,' 'speech' Then mixing curds, honey and clarified butter he feeds him out of a spoon of gold which is not placed within (the mouth) saying, 'I place in you the earth, I place in you the atmosphere, I place mn you the heaven I place in you everything, earth, atmosphere and heaven' jāta-rūpena hiranyena Ś 26 athāsya nāma karotı vedo' sītı, tad asya tad guhyam eva nāma bhavat 26 Then he gives hım a name (sayıng), 'You are Veda' So this becomes his secret name For a description of the two ceremomes, yusya-karman and medhā-janana, see, Pāraskara Grhya Sūtra I, 16 3, I 17 1-4, Aśva- layana Grhya Sütra I 15 1-8, Sānkhāyana Grhya Sūra, I 24, Gobhıla Grhya Sūtra II 8 14-17, Manu II 30-33 27 atharnam mātre pradāya stanam prayacchatı, yas te stanah sašayo yo mayobhüh, yo ratnadhā vasuvid yah sudatrah yena viśvā pusyası vāryām, sarasvatı, tam iha dhātave kah 27 Then he presents him to the mother and gives hım her breast saying 'Your breast which is unfailing and refreshing, wealthy, abundant, generous with which you nourish all worthy beings, Sarasvatt, give it here (to my wife for my baby) to suck from. See R V I 164 49 śasayah unfaılıng, śayah phalam, tena saha vartamānah Ā 28 athāsya mātaram abhimantrayate ılāsı martrāvarunī, vīre vīram ajījanat, sā tvam vīravatī bhava, yāsmān vīravato'karat ıtı. tam va etam āhuh, atıpıtā batābhūh, atıpıtāmaho batābhūh. paramām bata kāsthām prāpat, śrıyā yasasā brahma-varcasena, ya evam vido brāhmanasya putro jāyata rti 28 Then he addresses the mother (of the baby) 'You are Ila, descended from Mitra and Varuna Being a herome, you have brought forth a hero You who have given us a hero for a

VI 5 I. Brhad-āranyaka Upanısad 33I son, be you the mother of (many) heroes.' Of such a son they say, 'You have gone beyond your father, you have gone beyond your grandfather.' Verily, he has reached the highest pomnt in prosperity, fame and radiance of spirit, who is born as the son of a Brahmana who knows this Ila. A identifies Ila with Arundhati, the wife of Vasistha, the son of Mıtra and Varuna. mıtrā-varunābhyam sambhūto martra-varunah, vasısthah, tasya bhāryā martrāvarunī, sā cārundhatī ta adorable stutyabhogyāsı Â viravatī bahu-putrā bhava Ā vire may be taken either in vocatve or locative, mayı mmitto bhute. brahmavarcasa radiance of spirit shining in the face No contempt for the body is indicated Porphyry's statement of his master. 'Plotinus, the phlosopher of our time was like one ashamed of being in a body,' will not get the support of the Upanisads

Fifth Brahmana THE SUCCESSION OF TEACHERS AND PUPILS I atha vamsah. pautımāsī-putrah kātyāyanī-putrāt, katyāyanī- putro gautamī-putrāt, gautamī-putro bhāradvājī-putrāt, bhāra- dvājī-putrah pārāsarī-putrāt, pārāsarī-putra aupasvastī-putrāt aupasvastī-putrah pārāsarī-putrāt, pārāsarī-putrah kātyāyanī-pu- trāt, kātyāyanī-putrah kaušıkī-putrāt, kaušıkī-putra alambī- putrāc ca varyāghrapadī-putrāc ca, varyāghrapadī-putrah kānvī- putrāc ca kāpī-putrāc ca, kapī-putrah I Now the line of teachers. The son of Pautimasi (recerved this teaching) from the son of Katyayanī; the son of Katyāyanī from the son of Gautami, the son of Gautami from the son of Bharadvaji, the son of Bharadvaji from the son of Parasari, the son of Parasari from the son of Aupasvasti, the son of Aupasvasti from the son of Pārasari, the son of Pārāsarī from the son of Katyayani, the son of Katyayani from the son of Kausiki, the son of Kausiki from the son of Alambi and the son of Varyaghrapadi, the son of Varyaghrapadi from the son of Kanvi and the son of Kapi, the son of Kapi- Ś says that the teachers are named after their mothers because the mother holds the important place in the training of children. sırī-prādhānyāt gunavān putro bhavatiti ht prastutam; atah striu- Šesenaıva putra-visesanād ācārya-paramparā kīrtyate.

332 The Principal Upanişads VI. 5 3. 2. alreyī-putrāt, ātreyī-putro gautamī-putrāt, gautamī-putro bhāradvājī-putrāt, bhāradvājī putrah pārāsarī-putrāt, pārāsarī- putro vātsī-putrāt, vatsī-putral pārāsarī-putrāt, pārāsarī-putro vār- kāruņī-putrāt, vārkāruņī-putro varkāruņī-putrāt, vārkārunī-putra ārtabhāgī-putrāt, ārtabhāgī-putrah saungī-putrāt, saungī-putrah sāřb?tī-putrāt, sānkrtī-putra ālambāyanī-putrāt, ālambāyanī- putra alambī-putrāt, alambī-putro jāyantī-puirāt, jāyantī-putro māndvbayanī-putrāt, mandukayanī-putro mandukī-putrat, man- dūkī-putraļ sāndilī-putrāt, šāņdilī-putro rāthītarī-putrāt, rāthī- tarī-putro bhālukī-putrāt, bhalvkī-putrah krauncikī-putrābhyām, krauncikī-putrau vardabhrtī-putrāt, vaidabhrtī-putrah kārsakeyī- putrāt, kārsakeyī-putrah prācīnayogī-putrat, prācinayogī-putrah sānjīvī-putrāt, sānjīvī-putrah prāšnī-putrād āsurivāsinah, prāśnī-putra āsurāyaņāt, āsurāyaņa āsureh, āsurih- 2. from the son of Atreyi, the son of Atreyi from the son of Gautami, the son of Gautami from the son of Bharadvaji, the son of Bharadvaji from the son of Parasari, the son of Parasari from the son of Vatsi, the son of Vatsi from the son of Parasari, the son of Parasari from the son of Varkāruni, the son of Varkaruni from the son of Varkāruni, the son of Varkaruni from the son of Artabhagi, the son of Artabhagi from the son of Saungi, the son of Saugi from the son of Sankti, the son of Sankrti from the son of Alambayani, the son of Alam- bayani from the son of Alambi, the son of Alambi from the son of Jayanti, the son of Jayanti from the son of Mandukayani, the son of Mandukayani from the son of Manduki, the son of Manduki from the son of Sandili, the son of Sandili from the son of Rathitari, the son of Rathitari from the son of Bhaluki; the son of Bhaluki from the two sons of Kraunciki, the two sons of Kraunciki from the son of Vaidabhrti, the son of Vaidabhrti from the son of Kārsakeyi, the son of Kārsakeyī from the son of Pracinayogi, the son of Pracinayogi from the son of Sanjivi, the son of Sanjivi from the son of Prasni, the Āsurivāsin, the son of Prasnī from Āsurayaņa, Āsurāyaņa from Asuri, Asuri- 3. yājnavalkyāt, yājnavalkya uddālakāt, vadālako'runāt, aruņa upaveseh, upaveših bušreh, kuśrir vāja-śravasaļ, vāja-śravā jihvārato bādkyogāt, jihvāvān badhyogo'sıtād vārsaganāt, asito vārsagaro haritāt kasyapāt, haritah kaśyapah šilpāt kaśyapāt, silpah kaśyapah kaśyapan naidhruveh, kaśyapo naidhrumr vācal, rāg ambhinyāh, ambhiny ādıtyāt, ādityānīmām śuklāni yajumsi vājasaneyena yājnavalkyenākhyāyante.

VI. 5 4. Brhad-āranyaka Upanısad 333 3 from Yājnavalkya, Yājnavalkya from Uddālaka, Uddā- laka, from Aruna, Aruna from Upaveśi, Upaveśi from Kuśri, Kuśri from Vājaśravas, Vājaśravas from Jıhvāvant Bādhyoga, Jıhvāvant Bādhyoga from Asıta Vārșagaņa, Asıta Vārșagaņa from Hanta Kāsyapa, Harıta Kāśyapa from Šılpa Kāśyapa, Śilpa Kāśyapa from Kaśyapa Naidhruvi, Kasyapa Naıdhruvi from Vac (speech), Vac from Ambhiņi, Ambhiņī from Adıtya (the sun) These white sacrificial formulas received from the sun are explained by Yajnavalkya of the Vajasaneyi school suklan: white, because they are not mixed up (with Brahmanas), orderly, fresh avyāmśrānī brāhmanena, athavā ayātayāmānīmāni yajūmsı, tān suklān, śuddhām Ś 4. samānam ā sāñjīvī-putrāt, sāňjīvī-putro māndūkāyaneh māndükāyanır māndavyāt, māndavyah māhıttheh, mahıtthır vāma-kaksayanat, kautsāt, kautso , vāma-kaksayanah vacasah vājastambāyanāt, yajñavaca rājastambāyanah turāt kāvaşeyāt, turah kāvaseyah prajāpateh, prajāpatır brahmanah, brahma svayambhu. brahmane namah 4 It is the same up to the son of Sañjivi, the son of Sāñjivi from Mandukāyanı, Māndūkāyanı from Māndavya, Māndavya from Kautsa, Kautsa from Mahıtthı, Mahıtthı from Vāmakak- şāyana, Vāmakakşāyana from Śāndilya, Sāņdılya from Vātsya, Vātsya from Kuśrı, Kuśri from Yajñavacas Rāja- stambayana, Yajñavacas Rājastambāyana from Tura Kāva- şeya, Tura Kāvaseya from Prajā-patı, Prajā-patı from Brahmā. Brahma is the self-existent. Adoration to Brahmā See Satapatha Brāhmana X 6 5 9.

CHANDOGYA UPANIŞAD

The Chandogya Upanisad belongs to the Sama Veda Chandoga is the singer of the Saman.' The Upanisad that belongs to the followers of the Sama Veda is the Chandogya Upanisad. It is a part of the Chandogya Brahmana which has ten chapters. The first two chapters of the Brahmana deal with sacrifices and other forms of worship. The other eight constitute the Chandogya Upanişad. The first and the second chapters discuss the problems of hturgy and doctrine such as the genesis and significance of Aum and the meaning and names of Saman

t chando sāma gāyati itt chandogah

I I 2. Chandogya Upanisad 337

CHAPTER I Section I

THE SYLLABLE AUM AS THE UDGĪTHA I. aum ity etad aksaram udgitham upasīta, aum iti hrd gāyati tasyopavyākhyānam. I Aum One should meditate on this syllable, the udgitha, for one sings the loud chant beginning with aum. Of this (follows) the explanation. The syllable aum, with which every recital of the Vedic chants begins, is here represented as the symbol of the Supreme and there- fore the means of the meditation of the Supreme: arcadivat para- syātmanah pratīkam sampadyate, evam namatvena pratīkatvena ca paramātmopāsana-sādhanam śrestham itr sarva-vedāntesv avagatam Ś. Before we attam to the supreme vision of God, the contemplative reahsation, we have to resort to prayer and meditation We may chant and sing with devout mind, with fervour of spirt, with an inmost longing for the things above, with a purity of soul We strive to keep the soul unembarrassed and at rest from all thoughts We direct our attention lovingly and continuously towards God In meditation, the soul is furnished with a symbol on which we fix our gaze, on which we concentrate all our imagination and reasoning When meditation reaches its end, when there is no dis- traction or disquiet, when there is calm repose, sweet tranquillity, there is the vision Any name may raise us to perfect contemplation. We start with prayer, we pass on to meditation When the discursive acts cease, we have contemplation The Upanisad opens with this instruction to concentrate on the syllable aum, to draw our thoughts away from all other subjects, to develop ekägrata or one-pointedness. Symbol cannot be taken as final It has a number of aspects When it is transposed into the words of ordinary language it becomes dim and rigid We then tend to confine the meaning within narrow dogmatic frames Even though the syllable aum like all symbols covers the reality as by a veil, to those who know how to look, the verl becomes transparent. 2 csam bhutanām prthivī rasah, prthivyā apo rasah, apām oşadhayo rasahı, osadhīnām puruşo rasah, puruşasya vāg rasaļ, vāca rg rasah, ycah sāma rasah, sāmna udgītho rasah. 2 The essence of these beings is the earth; the essence of the earth is water. The essence of water is plants; the essence of plants is a person The essence of a person is speech The essence of speech is the Rk (hymn). The essence of the Rk 1s

338 The Principal Upanişads I I 9. the Saman (chant) The essence of the Saman (chant) is the udgītha rasa essence, literally flavour Most of the hymns of the Sama Veda are taken from the R V 3 sa cşa rasānām rasatamah paramah parārdhyo'ștamo yad uagīthah 3 That is the quintessence of the essences, the Supreme, the highest, the eighth, namely the udgitha. parardhya highest, from para highest and ardha place 4 katamā katamā rk, katamat katamat sāma, katamah katama udgıtha ıtr vimrştam bhavatı 4 Which one is the Rk? Which one is the Saman? Which one is the udgitha? This is what is (now) considered 5 vag eva rk, pranah samomity ctad akşaram udgīthah, tad vā etan mithunam yad vāk ca prānas ca rk ca sāma ca 5 Speech, indeed, is Rk; breath is Saman, the syllable aum is the udgitha Now, this is a pair, namely speech and breath, and also the Rk and the Saman 6 tad etan mıthunam aum ity etasmınn akşare samsryyate, yadā var mithunau samāgacchata, āpayato var tāv anyo'nyasya kāmam 6 This pair is joined together in the syllable aum Verly, whenever a pair come together, they fulfil each other's desire 7 āpayıtā ha var kāmanam bhavatı ya etad evam vidvān akşar am udgītham upāste 7 He, who knowing this thus, meditates on the syllable as the udgitha, becomes, verily, a fulfiller of desires 8 tad vā etad anujnākşaram, yaddhı kım cānujānaty aum rty eva tad āha, esā eva samrddhır yad anujñā, samardhayıtā ha var kāmānām bhavatı ya ctad evam vıdvān aksaram udgītham upāste 8 Verily, this syllable is of assent, for whenever one assents to anything he says simply 'aum ' What is assent is fulfilment. He, who knowing this thus, meditates on the syllable as the udgītha, becomes, verly, a fulfiller of desires 9 teneyam trayī ındyā vartata, aum ity āśrāvayatr, aum it Samsatı, aum ıty udgāyatı, etasyaıvākşarasyāpacıtyar mahımnā rasena

I 2 I Chāndogya Upanisad 339 9 By this does the threefold knowledge proceed Sayıng aum, one recites. saying aum, one orders saying, aum, one sings aloud, in honour of that syllable, with its greatness and its essence Threefold knowledge relates to the three orders of priests in the sacrificial ntes S thinks that the reference is to the Soma sacrifice I0 tenobhau kuruto yaścartad evam veda yaś ca na veda: nānā tu vidyā cāvidyā ca; yad eva vıdyayā karoti śraddhayo- pamsadā, tad eva vīryavattaram bhavatītı, khalv etasyarvāksara- syopavyākhyānam bhavatı. 10 He who knows this thus, and he who knows not, both perform with it. Knowledge and ignorance, however, are different What, indeed, one performs with knowledge, faith and meditation, that, indeed, becomes more powerful' This, verily, is the explanation of this syllable. Vidyā is right knowledge, śraddha is faith and upamsad 1s medi- tatıve msıght upansada yogena Ś. We must perform the sacrifice with knowledge and not ignorantly We must understand what we are doing God is the inspector of our hearts as much as the judge of our acts Our acts must be accom- panied by the devotion of our minds

Section 2

LIFE (BREATH) AS THE UDGĪTHA I. devāsurā ha var yatra samyetira ubhaye prājā-patyās tadd ha devā udgītham ājahrur anenainān abhıbhavisyāma itr. I When the gods and the demons, both descendants of Praja-pati, contended with each other, the gods took hold of the udgitha, thinking, with this, we shall overcome them See BU I 3 I. devasura. gods and demons Since the word deva is derived from a root denoting illumination, the 'gods' stand for such functions of the senses as are illuminated (regulated) by scriptures sastrodbhāsitā mdriya-urllayah And 'demons, opposed to the former, stand for such functions of the senses as delight in activity towards all sensual objects appertaining to them and are naturally of the nature of darkness: tama atmika indrrya-vrttayah. ... Thus in the body of all

340 The Principal Upamsads I 2 7. beings there is a perpetual fight between the two sarva-pranisu pratı-deham devāsura-samgrāmo anādı-kāla-pravrlta rty abhıprāyah 2 te ha nāsıkyam prānam udgītham upāsāmcakrıre, tam hāsurāh pāpmanā vıvıdhuh, tasmāt tenobhayam nghratı surabhi ca durgandhi ca, pāpmanā hy esa uddhah 2 Then they meditated on the udgitha as the breath in the nose. The demons afflicted that with evil Therefore, with it one smells both the sweet smelling and the foul smelling, for it is afflicted with evil 3 atha ha vācam udgītham upāsāmcakrıre, tām hāsurah pāpmanā vwvrdhuh, tasmāt tayobhayam vadatı satyam cānrtam ca, pāpmanā hy esā vıddhā 3 Then they meditated on the udgitha as speech The demons afflicted that with evil Therefore with it one speaks both the true and the false, for it is afflicted with evil

4 atha ha caksur udgītham upāsāmcakrıre, taddhāsurāh pāpmanā vıvıdhuh, tasmāt tenobhayam paśyatı darsanīyam cādarsanīyam ca, papmana hy etad viddham 4 .When they meditated on the udgitha as the eye, the demons afflicted that with evil Therefore with it one sees both the sightly and the unsightly, for it is afflicted with evil 5 atha ha śrotram udgītham upāsāmcakrire, taddhāsurāh papmana vivrdhuh, tasmat tenobhayam ś cāśravanīyam ca, papmana hy etad viddham Śrnotı Śravanīyam

5 Then they meditated on the udgitha as the ear The demons afflicted that with evil Therefore with it one hears both what should be listened to and what should not be listened to, for it is afflicted with evil 6 atha ha mana udgītham upāsāmcakrıre, taddhāsurāh, pāpmanā vıvidhuh, tasmāt tenobhayam samkalpayate samkal- panīyam cāsamkalpanīyam ca, pāpmana hy etad urddham 6 Then they meditated on the udgitha as the mind The demons afflicted that with evil Therefore with it one imagines both what should be imagined and what should not be imagined, for it is afflicted with evil 7 atha ha ya evāyam mukhyah prānas tam udgītham upāsām- cakrıre, tam hāsurā rivā vıdadhvamsur, yathāśmānam ākhanam rtvā vidhvamseta 7 Then they meditated on the udgitha as the breath in the

I 2 I3 Chāndogya Upanisad 34I mouth. When the demons hit against it they were destroyed, just as (a ball of earth) hitting against a solid stone is destroyed. mukhya prana breath in the mouth or the principal breath a ball of earth. mrt-pinda 8 evam yathāśmānam ākhanam rivā vidhvarsate, evam harva sa vidhvamsate ya evamvidı pāpam kāmayate, yas carnam abludāsatı sa eso'śmakhanah. 8 Just as (a ball of earth) striking against a solid rock Is destroyed, so will one be destroyed who wishes evil to one who knows this, as also one who injures him, for he is a solid rock. 9 narvartena surabhı na durgandhı vyānāty-apahata-pāpmā hy esa, tena yad aśnātı yat pibatı tenetarān prānān avatı, etam u evāntato'vt votkrāmatı, vyādadāty evāntata its 9 With this (breath) one discerns neither the sweet-smelling nor the foul smelling for this is free from evil With this, whatever one eats or whatever one drinks, he protects the other vital breaths And, not finding this (breath in the mouth) one finally departs; one finally leaves his mouth open. I0 tam hangirā udgītham upasamcakra, etam u evāngirasam manyante'ngānām yad rasah IO Angiras meditated on this as the udgitha. People think that it is, indeed, Angiras, because it is the essence of the limbs II. tena tam ha brhaspatır udgītham upāsāmcakra etam u eva brhaspatım manyante, vāgghi brhatī tasyā esa patih II Brhaspati meditated on this as the udgitha People think that it is, indeed, Brhaspatt, because speech is great and it 1s the lord thereof I2 tena tam hayāsya udgītham upāsāmcakra, etam u evāyāsyam manyanta āsyād yat ayate I2 Ayasya meditated on this as the udgitha. People think that it is, indeed, Ayasya, because it comes from the mouth I3 tena tam ha bako dālbhyo vidāmcakāra, sa ha narmisīyānām udgātā babhūva, sa ha smarbhyah kāmān āgāyatı 13 Baka Dalbhya knew it He became the udgatr priest of the people of Naimisa. He sang out for them their desires. Baka Dalbhya is mentioned in the MB as having performed a Parva 4I. sacnfice for punishing Dhrta-rastra for his rude behaviour Salya

342 The Principal Upanisads I33 I4 āgātā ha vai kāmānām bhavatı, ya etad evam vidvān aksaram udgītham upāsta ity adhyatmam. 14 He obtains wishes by singing, who knowing this thus,

the self meditates on the udgitha as the syllable This, with regard to

These verses relate to the body and not the self

Section 3 VARIOUS IDENTIFICATIONS OF THE UDGITHA AND ITS SYLLABLES

I athādhıdarvatam ya evāsau tapatı tam udgītham upāsīto- dyan vā csa prajābhya udgāyatı, udyams tamo-bhayam apahantı, apahantā ha vai bhayasya tamaso bhavati ya evam veda I. Now, with reference to the divinities Him who glows yonder (the Sun) one should meditate as the udgitha. Verily, on rising, he sings aloud for creatures On rising, he dispels darkness and fear He, verly, who knows this, becomes the dispeller of fear and darkness 'As the sun arses, he removes the darkness of mght and the fears of living beings consequent on it One who knows the sun with these qualities, becomes the destroyer of all fears of the self in the shape of birth, death, etc, and also of the cause of fear, darkness in the shape of ignorance ' S 2. samāna u cvayam casau, cosno'yam, usno'sau, svara itīmam ācaksate, svara ıtı pratyāsvara ity amum tasmād vā etam imam amum codgītham upāsīta. 2 This (breath) in the mouth and that (sun) are alıke This Is warm That is warm This, they call sound and that, they call sound as the reflecting sound Verily, one should meditate on this and on that as the udgitha 3 atha khalu vyānam evodgītham upāsīta; yadvar prāmti sa prano, yad apaniti so'panah, atha yah pranapanayoh sandhih sa vyāno, yo uyānah sā vāk, tasmād apranann anapānan vācam abhyāharats 3 But one should meditate on the diffused breath as the udgitha That which one breathes in, that is the in-breath; that which one breathes out, that is the out-breath The

I 3.7. Chandogya Upamsad 343 junction of the in-breath and the out-breath is the diffused breath The diffused breath is the speech Therefore one utters speech, without in-breathing and without out-breathing When we speak, we neither breathe in nor breathe out 4 yā vāk sā rk, tasmād aprānan anapānan ycam abhıvyāharatı; yā rk tat sāma, tasmād aprānan anapānan sāma gāyatı; yat sāma sa udgīthas tasmād aprānan anapānan udgāyatı 4 Speech is Rk Therefore one utters the Rk without in- breathing and without out-breathing The Rk is the Saman Therefore one sings the Saman, without in-breathing and without out-breathing The Saman is the udgitha Therefore one

breathing. chants the udgitha, without in-breathing and without out-

5 ato yāny anyāmı vīryavantı karmānı, yathāgner manthanam, āeh saranam, drdhasya dhanusa āyamanam, aprānan anapānams tān karotı, etasya hetor vyānam evodgītham upāsīta. 5. Therefore, whatever other actions there are that require strength, such as the kindlng of fire by friction, the running of a race, the bending of a strong bow, one performs (them) without in-breathing and without out-breathing Therefore one should meditate on the diffused breath as the udgitha. Whenever we do an action which involves effort and attention we hold our breath 6. atha khalūdgīthāksarāny upāsītodgītha itr prāna evot- pranena hy uttisthati, vag gīr vaco ha grra rty acaksate'nnam tham anne hidam sarvam sthitam 6 Now one should meditate on the syllables of the udgitha, ui, gi, tha ut is breath, for through breath one rises gi is speech, for speeches are called giras, tha is food, for on food is all this establıshed. 7 dyaur evot, antariksam gīh, prthivī tham, ādıtya evot, vāyur gir, agms tham; samaveda evot, yajurvedo gīr, rgvedas tham; dugdhe'smar vag doham, yo vāco doho'nnavān annado bhavat, ya ctāny evam vidvān udgīthāksarāny upāsta, udgītha itr. 7. Heaven is ut, atmosphere is gi and the earth, tha. The sun is ut, the air, gi and the fire, tha The Samaveda is ut, the Yajurveda, gĩ and the Rg Veda, tha Speech yields milk and the milk is speech For him, he becomes rch in food, an eater of

344 The Principal Upanişads I 4 I food, who knows and meditates on the syllables of the udgitha thus, ut, gi, tha 8 atha khalv āsīh samrddhır upasaraņānīty upāsīta yena sāmnā stoşyan syāt tat sāmopadhāvet 8 Now then, the fulfilment of wishes One should meditate on the places of refuge One should reflect on the Sāman with which one is about to sing a praise upasaranan places of refuge S means by it objects contemplated upasartavyānı, upagantavyānı, dhyeyām 9 yasyām rcı tām rcam, yad ārseyam tam rşım, yām devatām abhıstosyan syāt, tām devatām upadhāvet 9 One should reflect on the Rk in which the Saman occurs, on the seer by whom it was seen, on the divinity to whom he is about to sing a praise I0 yena chandasā stosvan syāt tac chanda upadhāvet yena stomena stosyamānah syāt tam stomam upadhāvet IO One should reflect on the metre in which he is about to sing a praise One should reflect on the hymn-form in which he is about to sing a praise II yām dısam abhıştosyan syāt tām disam upadhāvet II One should reflect on the quarter of space in the direction of which he is about to sing a praise I2 ātmānam antata upasriya stuvīta, kāmam dhyāyann apra- matto'bhyāso ha yad asmar sa kamah samrdhyeta, yat-kāmah stuvītetr, yat-kāmah stuvīteti I2 Finally, one should enter into oneself and sing a praise, meditating carefully on one's desire Quickly will be fulfilled for him the desire, desiring which he may sing the praise, yea, desirıng which he may sing the praise abhyasa quickly Be sure, depend on it that it will be fulfilled.

Section 4

THE SUPERIORITY OF AUM I aum ıty eiad aksaram udgītham upasītom itı hy udgāyatı, tasyopavyākhyānam

I.4 5 Chandogya Upanisad 345 I. Aum, One should meditate on the udgitha as this syllable, for one sings the loud chant, beginning with aum. (Now follows) its explanation.

2 devā var mriyor bıbhyatas trayīm vıdyām pravisams te chandobhır acchādayan, yad ebhir acchādayams tac chandasam chandas tvam. 2. Verly, the gods, when they were afraid of death, took refuge in the threefold knowledge They covered themselves with metres Because they covered themselves with these, therefore the metres are called chandas.

trayim vidyam threefold-knowledge, the three Vedas

3 tān u tatra mrtyur yatha matsyam udake paripaśyct, evam paryapasyad rcı sāmnı yajusı, te nu viditvordhvā rcah sāmno yajusah, svaram eva pravisan 3 Death saw them there in the Rg, in the Saman and in the Yajus just as one might see a fish in water When they found this out, they rose out of the Rg, out of the Saman, out of the Yajus and took refuge in sound svaram sound, the syllable aum

4. yada va rcam apnoty aum ity evatisvaraty evam sāmawvam yajur eşa u svaro yad etad aksaram etad amrtam abhayam tat pravišya devā amrtā abhayā abhavan. 4 Venly, when one learns the Rk, one sounds out aum. (It is) the same with Saman, (it is) the same with Yajus This sound is that syllable, the immortal, the fearless Having entered this, the gods become immortal, fearless. 5 sa ya etad evam vıdvan aksaram pranauty etad evāksaram svaram amrtam abhayam pravısatı, tat pravišya yad amrtā devās tad amrto bhavats 5. He, who knowing it thus, praises ths syllable, takes refuge in that syllable, mn the immortal, fearless sound, and having entered it, he becomes immortal, even as the gods become immortal

There is no difference of degree between the immortality of the gods and that of freed men Ś

346 The Principal Upanışads I 5 5.

Section 5 THE UDGITHA IDENTIFIED WITH THE SUN AND THE BREATH

I atha khalu ya udgīthah sa pranavo yah pranavah sa udgītha ity asau vā āditya udgītha, eșa pranava, aum iti hy esa svarann etr I Now, verily, what is the udgitha is the Aum What is Aum is the udgitha And so verily, the udgitha is the yonder sun and the Aum, for (the sun) is continually sounding Aum svarann sounding or going S

2 etam u evāham abhyagāsısam, tasmān mama tvam eko'sītı ha kausītakıh putram uvāca, rasmīms tvam paryāvartayād bahavo var te bhavrsyantīty adhıdarvatam. 2 'I sang praise to him alone, therefore you are my only (son) ' Thus said Kausitakı to his son 'Reflect on the (various) rays, verily, you will have many sons' This, with reference to the divinities

3 athadhyātmam ya evāyam mukhyah prānas tam udgītham upasītom iti hy esa svarann etr 3 Now with reference to the body One should meditate on the breath in the mouth as the udgitha, for it is continually sounding aum

4 etam u cvāham abhyagāsışam, tasmān mama tvam eko'sītı ha kausītakıh putram uvāca, prānāms tvam bhūmānam abhrgāyatād bahavo var me bhavisyantītı 4 'I sang praise to him alone Therefore you are my only (son) ' Thus said Kausitakı to his son 'Sing praise unto the breaths as manifold, verily, you will have many (sons)'

5 atha khalu ya udgīthah sa pranavah, yah pranavah sa udgītha rtı hotr-sadanādd harvāpı durudgītam anusamāharatīty anusamā- haratītı 5 Now, verily, what is the udgitha is the aum What is aum is the udgitha (If one knows this), verily, from the seat of the Hotr priest, all wrong singing is corrected, yea is corrected.

hotr-sadana the place from which the Hotr priest gives instructions

I66 Chāndogya Upanişad 347 Section 6

THE RG AND THE SAMA VEDAS I ıyam eva rg, agnıh sama, tad etad etasyām rcy adhyudham sāma, tasmād rcy adhyūdham sāma gīyata, iyam eva sāgnir amas tat sama. I This (earth) is the Rk and fire is the Saman This Saman rests on that Rk Therefore the Saman is sung as resting on the Rk. This (earth) is sa, and fire is ama and that makes sāman. 2 antarıksam eva rg, vāyuh sāma, tad etad etasyām ycy adhyūd- ham sāma, tasmād rcy adhyūdham sāma gīyate antarikşam eva sā, văyur amas tat sāma. 2 The atmosphere is the Rk and the ar is Saman. This Saman rests on that Rk Therefore the Saman is sung as resting on the Rk The sky is sa and the air is ama, and that makes sāman 3 dyaur eva yg adityas sāma, tad etad etasyam rcy adhyūdham sāma, tasmād rcy adhyūdham sāma gīyate, dyaur eva sādrtyo'mas tat sāma 3 The heaven is Rk and the Sun is Saman This Saman rests on that Rk Therefore the Saman is sung as resting on the Rk Heaven is sa and the sun is ama and that makes saman. 4 naksatrāny eva rk, candramāh sāma, tad etad etasyām rcy adhyudham sāma, tasmad yoy adhyudham sāma gīyate, naksatrāņy eva sā, candramā amas tat sāma. 4 The stars are Rk and the moon is Sama This Sama rests on that Rk. Therefore the Saman is sung as resting on the Rk. The stars are sa and the moon ama and that makes sama. 5 atha yad etad adıtyasya suklam bhah saiva rg, atha yan nīlam parah krsnam tat sama, tad etad etasyam ycy adhyudhamt sāma, tasmād rcy adhyūdham sāma gīyate, 5 Now, the white light of the sun is Rk; the blue exceeding darkness is Saman This Saman rests on that Rk, therefore this Saman is sung as resting on that Rk. 6 atha yad evaitad adıtyasya suklam bhah sawva sa'tha yan nīlam parah krşnam tad amas tat samatha ya eso'ntar aditye hıranmayah puruşo drśyate, hıranya-śmaśrur hıranya-keśa āpra- nakhat sarva eva suvarnah. 6 Now, the white light of the Sun is s and the blue, M

348 The Principal Upansads I. 7. I. exceeding darkness, is ama That makes Saman Nowthat golden person who is seen within the sun, has a golden beard and golden hair All is golden to the tips of the nails suvarna gold, used to symbolise light, life and immortality. 7 tasya yathā kapyāsam pundarīkam evam aksınī, tasyodit nāma, sa esa sarvebhyak pāpmabhya uditr; udetr ha var sarvebhyah pāpmabhyo ya evam veda 7. His eyes are even as a red lotus flower His name is high (ut) He has risen above all evil Venly, he who knows this, rises above all evil

The colour of the lotus is described by a comparison with the kapyasa or the seat of the monkey

8 tasya rk ca sāma ca gesnau, tasmād udgīthah, tasmāt tvevo- dgātartasya hi gātā, sa esa ye cāmusmāt parāñco lokās tesām ceste deva kāmānam cety adhıdarvatam 8 His songs are the Rk and the Saman Therefore (they are called) the udgitha Hence the udgatr priest (1s so called) for he is the singer of this He is the lord of the worlds which are beyond that (sun) and also of the desires of the gods This, with reference to the divinities gesnau songs S means by it 'joints' 'As the God is the self of all, In as much as He is the lord of the desires of all the worlds, high and low, it is only reasonable that He should have Rk and Saman, in the shape of earth and fire, for his joints ' S

Section 7

THE RG AND THE SAMA VEDAS (continued) I athādhyātmam vāg eva rk, prānah sāma, tad ctad ctasyam rcy adhyidham sāma, tasmad rey adhyūdham sāma gīyate, vāg cva sā prāno'mas tat săma I Now with reference to the body Speech is the Rk. breath is the Saman This Saman rests upon .that Rk, Therefore the Saman is sung as resting on that Rk Speech is sa and breath, ama and that makes sāman

I 7 6. Chāndogya Upanisad 349 2. caksur eva ıg ātmā sāma, tad etad etasyām rcy adhyūdham sāma, tasmād rcy adhyūdham sāma gīyate, cakşur eva sā'tmā'mas tat sama 2. The eye is the Rk, the soul is the Saman. This Saman rests on that Rk, therefore the Saman is sung as resting on the Rk The eye is sa and the soul ama and that makes saman

3 Śrotram eva rn manah sama, tad etad etasyam rcy adhyudham sāma, tasmad rcy adhyudham sāma gīyate, Śrotram eva sā mano'mas tat sāma. 3 The ear is the Rk and the mind is the Saman This Saman rests on that Rk Therefore the Saman is sung as resting on the Rk The ear is sa and the mind ama and that makes saman 4 atha yad etad aksnah suklam bhah saiva rk, atha yan nilam parah krsnam tat sāma, tad etad etasyam rcy adhyūdham sāma, tasmat ycy adhyudham sāma gīyate, atha yad evartad aksnah suklam bhah saiva sa'tha yan nilam parah krsnam tad amas tat sāma 4 Now, the white light of the eye is Rk and the blue exceeding darkness is Saman This Saman rests on that Rk. Therefore the Saman is sung as resting on the Rk The white light of the eye is sa and the blue, exceeding darkness, ama and that makes saman. 5 atha ya eso'ntar-aksınī puruso drsyate saiva ?k, tat sāma, tad uktham, tad yajuh, tad brahma, tasyartasya tad eva rupam yad amusya rūpam, yāv amusya gesnau tau gesnau, yan nāma tan nāma. 5 Now, this person who is seen within the eye is the hymn (rk), the chant (the saman), is the recitation (uktha), is the sacrificial formula (yajus), is the prayer (brahman) The form of this one is the same as the form of that (person seen in the sun) The songs of the former are the songs of this. The name of the one is the name of the other. 6 sa eşa ye cartasmād arvānco lokās tesām cește manusya- kāmānām ceti, tad ya ıme vīnāyām gāyanty etam te gāyantı, tasmāt tc dhana-sanayah. 6. He is the lord of the worlds which are under this one and also of men's desires So thuse who sing on the vina sing of him Therefore they are winners of wealth Vina is a musical instrument which has had a long history mn India

350 The Principal Upamsads I. 8.2 7 atha ya etad evam vidvān sāma gāyaty ubhau sa gāyatı, so'munarva sa esa ye cāmusmāt parāñco lokās tāms cāpnot deva-kāmāmś ca 7 Now, he, who knowing this, sings the Saman, sings of both Through the former (person in the sun) he obtains the

the gods worlds which are beyond that (the sun) as also the desires of

8 athānenarva ye cartasmād, arvānco lokās tāms cāpnoti manusya-kāmāms ca tasmād u harvam-vid udgātā bruyat 8 And through this (person in the eye) he obtains the worlds which are under the latter and also the desires of men There- fore an udgatr priest, who knows this, should say (the following) 9 kam te kāmam āgāyānīty esa hy eva kāmāgānasyeste, ya evam vrdvān sāma gāyatı, sāma gāyatı. 9 What desire may I win for you by singing? 'He, truly, becomes capable of obtaining desires by singing, he, who knowing this sings the Saman, yea, sings the Saman'

Section 8

THE IDENTIFICATION OF UDGITHA I trayo hodgīthe kusalā babhūvuh, ılakah śālāvatyaś carkitā- yano dālbhyah, pravāhano jaivalr itı, te hocur udgīthe vai kusalāh smo hantodgīthe kathām vadāma its I There were three persons well-versed in the udgitha, Silaka the son of Salavat, the son of Cikitana of the Dalbha clan, and Pravahana, son of Jivala They said 'We are, indeed, well-versed in the udgitha Well, let us have a discussion on the udgītha' 2 tathetr ha samupavivisuh, sa ha pravahano jarvalır uvāca, bhagavantāv agre vadatām, brāhmanayor vadator vācam sros- yāmītı 2 'So be it' said they and sat down Then, Pravahana, son of Jivala, said 'You two, sirs, speak first. I will histen to the words of the two Brähmanas discussing' From this it appears that Pravahana was a Ksatrya See CU V 3 5, where he is said to be rajanya-bandhuh Even though he is not a

I 87 Chandogya Upamsad 35I Brähmana, he happens to be the one who knows the true meaning of udgitha 3 sa ha sılakah šālāvatyascarkıtāyanam dālbhyam uvāca, hanta tva prochānīti, prccheti hovāca 3 Then, Silaka, son of Salavat said to the son of Cıkitāna of the Dalbha clan, 'Well, may I question you?' He repled, 'Question,' 4 kā sāmno gatır itr, svara itr hovāca, svarasya kā gatır itı, prāna itı hovāca, prānasya kā gatır ity, annam iti hovaca annasya kā gatır ity, āpa itr hovāca 4 He asked, 'What is the goal of the Saman?' He replied, 'It is sound ' He asked, 'What is the goal of sound" He replied, 'Breath' He asked, 'What is the goal of breath? He replied, 'Food' He asked, 'What is the goal of food?' He repled, 'Water.' gatıh goal substratum or basıs or final principle gatır āśrayah parayanam ity etat Ś 5 apām kā gatır ıtr, asau loka iti hovācāmusya lokasya ka gatır ıtı, na svargam lokam atınayed itr hovaca, svargam vayam lokam sāmābhısamsthāpayāmah svarga-samstāvam hi sāmeti. 5. (He asked) 'What is the goal of water?' He replied, 'Yonder world' (He asked) 'What is the goal of the yonder world?' He replied, 'One should not lead beyond the heavenly world' We established the Saman in the world of heaven, for the Saman is praised in heaven. Cp The Sama Veda is the world of heaven svargo var lokah sama vedah 6 tam ha śilakah sālāvatyas carkitāyanam dālbhyam uvāca apratısthtam var kıla te, dālbhya, sāma, yas tv etarhi bruyan mūrdha te vipatisyatīt murdha te vipated itt. 6 Then Silaka, son of Salavat said to Cikitāna of the Dalbha clan 'Verily, indeed, your Saman, of you of the Dalbha clan, is unestablished If now, someone were to say, your head will fali off, surely your head would fall off.' The enormity of the error is suggested by the statement that your head will fall off if one utters a curse like that 7 hantāham ctad bhagavato vedānīti, viddhīti hovācamusya lokasya kā gatır ıty ayam loka ıtı hovācāsya lokasya kā gatır iti

352 The Principal Upanışads I 9 2 na pratısthām lokam atınayed ıtı hovāca pratısthām vayam lokam sāmābhısamsthāpayāmah pratısthā-samstāvam hi sāmeti 7 He said, 'Well, I would like to know this from you, sir, 'Know it,' said he (He asked) 'What is the goal of the yonder world>' He replied, 'One should not lead beyond this world- support We establish the Saman on the world as support for the Saman is praised as the support' 8 tam ha pravāhano jarvalır uvācāntavaddhar kıla te šālāvatya sāma-yastvetarhı brūyān mūrdhā te vrpatısyatītı mūrdhā te vrpated itr hantāham etad bhagavato vedānītı viddhīti hovāca. 8 Then Pravahana, son of Jivala, said to hım, 'Verily, indeed, your Saman, O son of Salavat, has an end If someone now were to say, "Your head will fall off," surely your head would fall off ' He said, 'Well, I would like to know this from you, Sır' He replied, 'Know it'

Section 9 THE UDGITHA IDENTIFIED WITH SPACE I asya lokasya kā gatır ıty ākāša ıtı hovāca sarvān ha vā ımān bhūtāny ākāsād eva samutpadyante, ākāsam pratyastam yanty ākāso hy evarbhyo yāyān, ākāsah parāyanam I 'What is the goal of this world?' He replied, 'Space, for all these creatures are produced from space They return back into space For space is greater than these Space is the final goal' See VII I2 I Space is said to be the origin, support and end of all The theory that space is the ultimate ground of the world is regarded as more satisfactory than the view which traces it to sound, breath, food, water, yonder world or this world 2 sa esa paro-varīyān udgīthah, sa eșo'nantah, paro-varīyo hāsya bhavatı, paro-varīyaso ha lokān jayatı ya etad evam vidvān parovarīyām sam udgītham upāste 2 This is the udgitha, highest and best This 1s endless. He who, knowing this, meditates on udgitha, the hghest and best, becomes the highest and best and obtains the highest and best worlds

I. I0. 3. Chāndogya Upanisad 353 3. tam haıtam atıdhanvā šaunaka udara-šāņdılyāyoktvovāca. yāvat ta enam prajāyām uagītham vedrsyante, paro-varīyo haibhyas tāvad asmımlloke jīvanam bhavisyatı. 3. When Atidhanvan Saunaka taught this Udgitha to Udara Sandilya, he also said: 'As long as they shall know this Udgitha among your descendants, so long their life in this world will be the highest and best 4. tathā'musmimlloke loka itr; sa ya etad evam vidvān upāste parovarīya eva hāsyāsmiml loke jīvanam bhavati, tathā'musmimi loke loka iti, loke loka itr. 4 And so will their state in that other world be. One who thus knows and meditates-his life in this world becomes the highest and best and so his state in that other world, yea, mn that other world'

Section Io THE DIVINITIES CONNECTED WITH THE SACRIFICES I. maļacī hatesu kurusv ātıkyā saha jāyayoastir ha cākrāyana ıbhya-grame pradrānaka uvāsa I Among the Kurus, when they (crops) were destroyed by hailstorms,I there lived in the village of the possessor of elephants a very poor man, Uşastı Cākrāyana, with his young wife, Atıki, The story is mntended to make the comprehension easier. ibhya-grame-in the village of the possessor of elephants or in the village belonging to Ibhya 2. sa hebhyam kulmāşān khādantam bibhikse, tam hovāca, neto'nye vidyante yac ca ye ma ıma upanıhıta itt 2. He begged (food) of the possessor of elephants, while he was eating beans. He (the possessor) said to him: 'I have no other than these which are set before me' The rich man said that the beans were in the plate from which he was eating and therefore they were impure 3 eteşām me dehīti hovāca, tān asmar pradadau, hantānupānam tty, ucchstham vai me pitam syad iti hovaca, I Professor S. K Chatterj1 suggests the alternative explanation of mataci, locust, an old Dravidian loan word in Sanskrt. Cp. Kannada madice, Brahmı malakh.

354 The Principal Upamsads I. I0. 8. 3 He said 'Give me some of them' He gave them to him and said, 'Here is water (to drink).' He replied, 'That would be for me to drink something left by another (and hence impure)' 4 na svıd ete'py ucchişthāh itı, na va ajīvısyam ian akhadann atr hovāca, kamo ma udaka-pānam itt. 4 Are not these (beans) also left over (and so impure)? 'Verily,' said he, 'I could not live if I did not eat these The drinking of water is at my will 'One who is endowed with knowledge and fame and capable of helping himself and others, if such a one, falling into a state of distress should do such a thing (eat unclean food), no demert touches him A wrong action is faulty only when it is performed while other courses that are not wrong are open and would as easily save one's life ' S 5 sa ta khādıtvā'tisesān jāyāyā ājahāra, sāgra eva subluıksā babhuva, tan pratigrhya mdadhau 5 When he had eaten, he gave what still remained to his wife She had eaten well even before. After taking them, she kept them safe 6. sa ha prātah samnhāna uvāca, yad batānnasya labhemahs, labhemahı dhana-mātrām rājāsau yaksyate, sa mā sarvaır ărtvi- yaır vynītetr 6 Next morning, he arose and said, 'Oh, if I could get some- thing to eat, I might make a little money. The king over there is having a sacrifice performed for himself He might choose (select) me to perform all the priestly offices' 7 tam jāyovāca, hanta eta ıma eva kulmāsā itı. tān khādit- vāmum yajñam vitatam eyāya 7 His wife said to him 'Here, my lord, are the beans' Having eaten them, he went over to the sacrifice that was being performed In addition to personal religion, the Vedas advocated public worship by means of sacrifices In the penod of the Veda, there were no temples Public worship was needed in view of the social nature of man In a crowd, emotions are more easily excited In every religion, social worship of God is recognised, in which music, singing and ntual are employed to evoke religious feeling and actions Yajñias or sacrifices are solemn and stately social acts 8 tatrodgātīn āstāve stoşyamānān upopavwvesa, sa ha prasto- tāram uvāca

I. II. 2. Chāndogya Upanisad 355 8 Then he sat down near the Udgätr priests as they were about to sing the hymn in the place (assigned) for singing. Then he said to the Prastotr priest: 9 prastotar yā devatā prastāvam anvāyattā, tām ced avrdvān prastosyası, mūrdhā te vipatisyatīti 9. 'O Prastotr priest, if you sing the introductory praise without knowing the divinity that belongs to it, your head will fall off.'

I0 evam evodgātāram uvācodgātar yā devatodgītham anvāyattā tām ced avidvān udgāyası, mūrdhā te vrpatısyatītı. 10 In the same manner he said to the Udgatr priest, 'Oh, Udgatr priest, if you chant the udgitha without knowing the divinity that belongs to it, your head will fall off' II. evam eva pratıhartāram uvāca, pratıhartar yā devatā prati- hāram anvāyatiā, tām ced avidvān pratiharısyasi, mūrdhā te vipatısyatīti te ha samāratās tūsņīm āsāmcakrire. II. In the same manner, he said to the Pratihartr priest, 'Oh, Pratthartr priest, if you take up the response without knowing the divinity that belongs to it, your head will fall off' They stopped and sat down in silence In performing sacrifices we should have a knowledge of their meaning

Section II THE DIVINITIES CONNECTED WITH THE SACRIFICES (continued) I. atha hainam yajamāna uvāca, bhagavantam vā aham vividısānītı, usastir asmı cākrāyana iti hovāca. I Then, to him, the institutor of the sacrifice said, 'Verily, Cākrãyana' I would wish to know you, sır.' He replied, 'I am Usasti

2 sa hovāca, bhagavantam vā aham ebhih sarvair ārturjyaih paryaısısam, bhagavato vā aham avıttyā-anyān avrsi. 2 Then, he said, 'I looked for you for all these priestly offices Verily, not finding you, sir, I have chosen others.' M*

356 The Principal Upanışads I II. 7. 3 bhagavāms tv eva me sarvaır ārivijyarr iti, tatheti, atha tarhy eta eva samatısrştāh stuvatām, yāvat tv ebhyo dhanam dadyās, tāvan mama dadyā ıtı tathetr ha yajamāna uvāca. 3 But now, sir, please take up all the priestly offices. 'Sc be it,' he said, 'let these with my permission, sing the praises But as much wealth as you give to them, so much give to me also ' The institutor of the sacrifice said, 'So be it '

4 atha harnam prastotopasasāda· prastotar yā devatā prastāvam anvāyattā, tām ced avrdvān prastosyası, mūrdhā te vipatısyatītt. mā bhagavān avocat. katamā sā devateti 4 Then the Prastotr priest approached him (and said), 'You, sir, said unto me, "Oh Prastotr priest, if you sing the introductory praise without knowing the dvinity that belong: to it, your head will fall off " Which is that divinity?' 5 prāna iti hovāca, sarvān ha vā imām bhūtān prānam evābhisamušantı, prānam abhyujnhate, sarsā devatā praslāvam anvāyattā tām ced avdvān prāstosyo mūrdhā te uyapatışyat tathoktasya mayetr 5 "Breath,' said he 'Verly, indeed, all beings here enter (into life) with breath, and depart (from life) with breath This is the divinity belonging to the Prastava If you had sung the Prastava without knowing it, after you had been told so by me, your head would have fallen off See TU III 3 6 atha harnam udgātopasasādodgātar yā devatodgītham anvā- yattā, tām ced avrdvān udgāsyası, mūrdhā te vıpatısyatītı mā bhagavān avocat katamā sā devateti 6 Then the Udgatr priest approached him (and said), 'You, sir, said unto me "O Udgatr priest, if you sing the udgitha without knowing the divinity that belongs to it, your head wi fall off " Which is that divinity?' 7 ādıtya ıtı hovāca, sarvānı ha vā ımān bhūtāny ādıtyam uccarh santam gāyantı, saısā devatodgītham anvāyattā, tām ced avıdvān udagāsyah, mūrdhā te vyapatışyat tathoktasya mayet 7. 'The sun,' said he 'Verly, indeed, all beings here sing of the sun, when he is up This is the divinity connected with the udgitha If, without knowing this, you had chanted the udgitha, after you had been told so by me, your head woulc have fallen off'

I I2 I. Chāndogya Upanisad 357 8 atha haınam pratihartopasasāda, pratıhartar yā devatā pratı- hāram anvāyattā, tām ced avidvān pratıharısyası, mūrdhā te upatısyatıtı; mā bhagavān avocat. katamā sa devateti. 8. Then the Prathartr priest approached him (and said), 'You sir, said unto me, "Oh Pratihartr priest, if you take up the response without knowing the divinity that belongs to it, your head will fall off." Which is that divinity?'

9 annam itr hovāca, sarvām ha vā imām bhūtāny annam eva pratıharamānāni jīvanti, saisā devatā pratihāram anvāyattā, tām ced avidvān pratyaharısyah, mūrdhā te vyapatısyat tathoklasya mayetı, tathoktasya mayeti. 9 'Food,' said he 'Verly, indeed, all beings here live, when they partake of food This is the divimty that belongs to the Pratthara, and if, without knowing this, you had taken up the Pratthara, after you had been told so by me, your head would have fallen off'

Cp TU III, 2 Meditation without knowledge is barren of results

Section I2

A SATIRE ON PRIESTLY RITUAL I athatah sauva udgīthah tadd ha bako dalbhyo glavo vā maitreyah svādhyāyam udvavrāja. I Now, next, the udgitha of the dogs Baka Dalbhya or Glava Maitreya went forth for the study of the Veda. Here are two names for one person. svādhyāya study of the Vedas Cp Patañjalı's definition of niyama' Šauca-santosa-tapah-svādhyāyeśvara-praņidhānāni. Yoga Sūtra, II. 32. It is the study of the scriptures and recitation of mantras which lead to purity of mind vedānta-satarudrīya-pranavādı japam budhāh sattva-suddhi-karam pumsam svādhyāyam paricaksate Svadhyaya is the study of the scriptures dealing with liberation or the repetition of the pranava svādhyāyo moksašāstrānām adhyayanam praņava-japo vā.

358 The Principal Upansads I I3 2 2 tasmar śvā śvetah prādur-babhūva tam anye śvāna upa- sametyocur annam no bhagavān āgāyatv asanāyāma vā rt 2 Unto him there appeared a white dog Other dogs gatherec round this (one) and said, 'Obtain food for us by singing Verly we are hungry 3 tān hovāceharva mā prātar upasamīyāteti, tadd ha bako dālbhyo glāvo vā maitreyah pratıpālayām cakāra 3 Then he said to them 'Come to me here tomorrow morning ' So Baka Dalbhya or Glava Maitreya kept watch 4 te ha yatharvedam bahıspavamānena stoşyamānāh samrab- dhāh, sarpantīty evam āsasrus te ha samupavsya him cakruh 4 Just as the priests, when they are about to chant with the bahispavamana hymn of praise, move along, joined to one another, so did the dogs move along Then they sat down together and made the noise 'him' 5 aum adāma, aum pibāma, aum devo varunah prajāpatı! savitănnam rhāharat anna-pate annam rhāhara, āhara, aum iti 5 (They sang), 'Aum, let us eat, Aum, let us drink, Aum, may the god Varuna, Praja-patr and Savitr bring food here O Lord of food, bring food here, yea, bring it here Aum' This section is a satircal protest against the externalism of the sacrificial creed, in the interests of an inward spiritual life Madhva attributes the hymn to Vayu, who assumed the form of a dog

Section I3 THE MYSTICAL MEANING OF CERTAIN SOUNDS I ayam vāva loko hāu-kārah, vāyur hār-kāraś candramā atha- kārah, ātmeha-kāro'gmr ī-kārah I This world is the syllable hau The air is the syllable hat, the moon is the syllable atha The self is the syllable tha The fire is the syllable i The syllables mentioned are the sounds used in the recitation of Saman hymns 2 ādıtya ū-kāro mıhava e-kāro viśvedevā au-ho-yı-kārah, prajā-patır hım-karah, prānah svaro'nnam yā, vāg virāt

I 13.4 Chāndogya Upanisad 359 2 The sun is the syllable # Invocation is the syllable e. The Visvedevas is the syllable au-ho-t Praja-patt is the syllable him Breath is sound Food is ya. Viraj is speech. yā vāg virāt Cp RV X 189 3 trımsad-dhāmā virājatt vāk Her character is prajna or prajnatman, only partially actual in the mdividual self-consciousness, distinguishing the I from the not-I, the inner world from the outer one In ordering hfe, the potential all-consciousness hes asleep in the depths of the human body It may be awakened by the disciplne of yoga 3 amruktas trayodasah stobhah samcaro hum-karah. 3 The undefined is the vanable, thirteenth, interjectional sound hum 4 dugdhe'smar vāg doham, yo vāco doho'nnavān annădo bhavati: ya etām evam sāmnām upanşadam vedopansadam veda 4 Speech yields to him the milk, which is the milk of speech itself He becomes rich in food, an eater of food-one who knows thus this mystic meaning of the Samans, yea, who knows the mystic meaning

360 The Principal Upanişads II 2 I

CHAPTER II

Section I

THE CHANT IS GOOD IN VARIOUS WAYS I. avm samastasya Phalu sāmna upāsanam sādhu, yat khalu sādhu tat sāmety ācaksate, yad asādhu tad a-sāmeti. I. Aum, Meditation on the entire Saman is good Whatever is good, people call Saman and whatever is not good a-sāman 2. tad utapy āhvh sāmnainam upāgād it sādhunainam upāgāa ity eva tod ahuh asāmnainam upāgad ity asādhvnainam upagad ity eva tad ahvh. 2. So also people say, 'He approached with Saman'; that is they say, 'he approached him in a kindly way.' They say, 'He approached him with no Saman,' ie they say 'he approached him in no kindly way.' Saman is understood as the good, as the dharma. 3 athotāpy āhuh sāma no bateti yat sādhu bhavati sādhu batety eva tad ahuh, asama no bateti yad asadhu bhavaty asadhu batety eva tad ahuh 3 And they say 'this, verily, is Saman for us' Where they say 'this is good for us' when anything is good And they say 'this is a saman for us,' where they say, 'this is not good' when anything is not good. 4. sa ya etad cvam vidvān sādhu sāmety upāste'bhyāso ha yad enam sādhavo dharma a ca gaccheyur upa ca nameyuh 4. He who, knowing this, meditates on the Saman as good, all good qualities would quickly approach him and accrue to him.

Section 2

SOME ANALOGIES TO THE FIVEFOLD CHANT IN THE WORLDS I. lokeşu panca-vidhah sāmopāsīta. prthivī him-karah, agnih prastavo'ntariksah udgīthah, adityah pratiharo dyaur mdhanam ity urdhvesu.

II 3.2 Chāndogya Upanisad 36I I. In the worlds, one should meditate on the Saman as fivefold; the earth as the syllable him, fire as the prastava, the atmosphere as the udgitha, the sun as the pratthara and the sky as the mdhana (conclusion) This, among the higher (ascending). The sky is said to be mdhana, masmuch as those that depart from this world are deposited (mdhiyante) in the sky. 2 athāvrltesu, dyaur hım-kāra, ādityah prastāvo'ntarıksam udgītho'gnıh pratıhārah, prthivī mdhanam 2. Now in the reverse (descending order) the sky as the syllable him, the sun as the prastava, the atmosphere as the udgitha, the fire as the pratihara and the earth as the nidhana The earth is the mdhana as the people that come back to the earth are deposited here.

3 kalpante hāsmar lokā urdhvās cāvrttās ca ya etad evam vidvāml lokesu pañca-vrdham sāmopāste. 3 The worlds, in the ascending and reverse orders, belong to him, who, knowing this thus, meditates on the fivefold Saman mn the worlds In different ways the importance of the meditation is indicated

Section 3

IN THE RAINSTORM I. vrştau paňca-vidham sāmopāsīta, puro-vāto hım-kāro, megho jāyate sa prastāvah, varşatı sa udgīthah, vidyotate stanayatı sa prattharah I One should meditate on the fivefold Saman in the rain. The preceding wind as the syllable him; the formation of the cloud is the prastava What rains is the udgitha; the lightning and the thunder as the pratihara 2 udgrhnātı tan mıdhanam, varsatı hāsmar varsayati ha ya clad evam uidvan vrstau panca-vidham sāmopāste. 2 The cessation as the nidhana. It rains for him and he causes it to rai, he, who knowing this thus, meditates on the fivefold Saman in rain.

362 The Principal Upamsads II 6 I

Section 4

IN THE WATERS

I sarvāsv apsu panca-vidham sāmopāsīta, megho yat sampla- vate sa hım-karo yad varsatı sa prastāvo, yāh pracyah syandante sa udgīthah, yāh pratīyah sa pratıharah, samudro mdhanam I. One should meditate on the fivefold Saman in all the waters When a cloud forms, that is the syllable hum, when it rains, that is a prastava; when (the waters) flow to the east, they are udgitha When they flow to the west they are pratihara The ocean is the mdhana 2 na hāpsu praity apsumān bhavatı ya etad evām vidvān sarvāsv apsu panca-vidham sāmopāste 2. He does not die in water, he becomes rich in water, he, who knowing this thus, meditates on the fivefold Saman in all the waters

Section 5

IN THE SEASONS I rtusu pañca-vidham sāmopāsīta vasanto him-kāro, grīsmah prastavah, varsa udgīthah, sarat pratiharah, hemanto mdhanam I One should meditate on the fivefold Saman, among the seasons, the spring as the syllable hm, the summer as the prastava, the rainy season as the udgitha, the autumn as the pratihara and the winter as the mdhana 2 kalpante hāsmā rtava rtuman bhavatı ya etad evam vidvān riusu panca-vidham sāmopāste. 2 The seasons belong to him and he becomes rich in seasons, he, who knowing this thus, meditates on the fivefold Saman in the seasons

Section 6

IN THE ANIMALS I. pasusu panca-vidham sāmopāsīta, ajā him-kāro'vayah pras- tăvalı, gāva udgītho'svāh pratihāraļ, purușo mdhanam

II. 7 2. Chāndogya Upanisad 363 I One should meditate on the fivefold Saman among the animals, the goats as the syllable him, the sheep as the prastāva, the cows as the udgitha, the horses as the pratihara and the human being as the mdhana The human being is the culmination of animal development

2. bhavantı hāsya pasavah pasumān bhavatı ya etad evam vadvān pašusu paňca-vıdham sāmopāste 2 Animals belong to him and he becomes rich in animals, he, who knowing this thus, meditates on the fivefold Sāman among the animals.

Section 7

AMONG THE VITAL BREATHS

I. prānesu panca-vdham paro-varīyah sāmopāsīta, prāno hım- kāro, vāk prastāvah, caksur udgīthah, śrotram pratıhārah, mano nidhanam paro-varīyāmsı vā etāni I One should meditate on the most excellent fivefold Saman among the vital breaths, breath as the syllable him, speech as the prastava, the eye as the udgitha, the ear as the pratthara and the mind as the mdhana. These, verily, are the most excellent.

prana, breath It is used to include the senses also prana is also explained as ghrana, smell That which is higher than the high is called paro (para u). He who is higher than this is paro-varam He who is higher than this paro-varam is called paro-varīyah Madhva 2 paro-varīyo hāsya bhavatı paro-varīyaso ha lokān jayati ya etad evam vidvān prānesu panca-vidham paro-varīyah sāmopāsta, tt tu panca-vidhasya 2 The most excellent belongs to him, he wins the most excellent worlds, he, who knowing this thus, meditates on the most excellent Saman among the vital breaths.

364 The Principal Upanişads II 9 2 Section 8 SOME ANALOGIES TO THE SEVENFOLD CHANT SPEECH

I atha sapta-vıdhasya, vācı sapta-vidham sāmopāsīta, yat kım ca vāco hum itr sa hımkāro, yat pretr sa prastāvah, yad etr sa ādih I Now for the sevenfold One should meditate on the seven- fold Saman in speech Whatsoever of speech is hum, that is the syllable him, whatsoever is pra, that is prastava, and the syllable a as the first (or the beginning) 2 yad udıtı sa udgīthah, yat pratītı sa pratıhārah, yad upetr sa upadravah, yan nītı tan mdhanam 2 Whatsoever is ut, that is an udgitha, whatsoever is pratt, that is a prathara, whatsoever is upa, that is an upadrava (or approach to the end), whatsoever is m, that is nidhana (or conclusion) 3 dugdhe'smar vāg doham yo vāco doho'nnavān annādo bhavatr, sa etad evam vidvān vācr sapta-vidham sāmopāste 3 For him speech yields milk, which is the milk of speech and he becomes rich in food and eater of food, he, who knowing this thus, meditates on the sevenfold Saman in speech

Section 9

THE SUN I atha khalv amum ādıtyam sapta-vıdham sāmopāsīta, sarvadā samastena sāma, mām pratı mām pratītr sarvena samastena sāma. I One should meditate on the sevenfold Saman in the sun He is Sama because he is always the same He is the same with everyone since people think 'He faces me ' 'He faces me' 2 tasmınn ımān sarvān bhūtāny anvāyattānītı vıdyāt tasya yat purodayāt sa hım-kāras tadasya pasavo'nvāyattās tasmāt te hım kurvantı hım-kāra-bhānno hy etasya sāmnah 2 One should know that all beings here depend on hım What he is before rising is the syllable him On this depend the animals. Therefore they utter the syllable him Truly they are partakers in the syllable him of the Saman.

II 9 8. Chāndogya Upanisad 365 3 atha yat prathamodıte sa prastāvas tad asya manusyā anvāyattās, tasmāt te prastuti-kāmāh prašamsā-kāmāh prastāva- bhānino hy etasya sāmnah. 3. Now when it is just after sunrise, that is a prastava. On this men depend Therefore they are desirous of praise, desirous of laudation Truly they are partakers in the prastava of that Sāman Men are generally lovers of name and fame. 4. atha yat sangava-velāyām sa ādıh tad asya vayāmsy anvāya- ttām, tasmat tāny antarıkse'nārambanāny ādāyā'tmānam parı- patanty ādı-bhājīni hy etasya sāmnah. 4. Now when it is the sangava (cowgathering) time, that is adt On this depend the birds. Therefore they hold themselves without support, in the atmosphere and fly about Truly, they are partakers in the adr of the Sāman. 5. atha yat samprati madhyan-dine sa udgīthah, tad asya devā anvāyattāh, tasmāt te sattamāh prājāpatyānām udgītha-bhānno hy etasya samnah. 5 Now, when it is just midday, that is an udgitha. On this the gods depend Therefore they are the best of Prajāpatr's offspring Truly they are partakers in the udgitha of that Săman 6. atha yad ürdhvam madhyan-dınāt prāg aparāhnāt sa prati- hāras, tad asya garbhā anvāyattās, tasmāt te pratıhrtā nāvapady- ante, pratıhāra-bhājino hy etasya sāmnah 6 Now when it is past midday and before the afternoon- that is a prathara On this all foetuses depend. Therefore they are held up and do not drop down. Truly, they are partakers in the pratihara of that Saman .7 atha yad urdhvam aparāhnāt prāg astamayāt, sa upadravah, tad asyāranyā anvāyattāh, tasmāt te purusam drştvā kaksam Svabhram ity upadravanty upadrava-bhājino hy etasya sāmnah 7. Now when it is past afternoon and before sunset, that is an upadrava. On this the wild animals depend Therefore when they see a man, they run to a hiding-place as their hole. Truly they are partakers in the upadrava of that Saman. 8. atha yat prathamastamite tan nidhanam, tad asya pitaro' nvāyattāh, tasmat tān nıdadhatı nıdhana-bhājino hy etasya sāmnah, cvam khalv amum ādıtyam sapta-vidham samopāste.

366 The Principal Upanisads II I0 5 8. Now when it is just after sunset, that is the mdhana On this the fathers depend Therefore the people lay aside the fathers Truly they are partakers of the mdhana of that Saman. Thus does one meditate on the sevenfold Saman in the sun

Section IO THE MYSTICAL MEANING OF THE NUMBER OF SYLLABLES IN THE CHANT

I. atha khalo atma-sammitam atımrtyu sapta-vidham sāmo pāsīta, him-kāra ıtı try-aksaram prastāva itt try-aksaram tat samam I. Now, then, one should meditate on the sevenfold Saman which is uniform in itself and leads beyond death The syllable him has three letters, prastava has three Jetters That is the same. Though in English they are syllables, in Sanskrit each English syllable is represented by one letter 2. ādır ıtı dvy-aksaram pratıhāra itı catur-aksaram tata ıharkam, tat samam. 2. Adt has two letters Pratthara has four letters (If we take one) one from there here, that is the same 3 udgītha ıtr try-aksaram upadrava-ıtr catur-aksaram tribhis trıbhih samam bhavati aksaram atısışyate, try-akşaram tat samam 3 Udgitha has three letters; upadrava has four letters Three and three, that is the same, one letter left over Having three letters, that is the same What is left over is supposed to have three letters 4 mdhanam iti try-aksaram, tat samam eva bhavati tam ha va etān dvā-uimsatır aksarāni. 4 Nidhana bas three letters That is the same too. These indeed, are the twenty-two letters. 5. eka-vunśaty ādıtyam āpnotı, eka-vimso vā ito'sāv ādılyo, dvā-všena param ādıiyā jāyatı; tan nākam, tad visokam 5 With the twenty first, one obtains the sun Verily, the sun is the twenty-first from here With the twenty-second he

II. I2. I. Chāndogya Upanisad 367 conquers what is beyond the sun That is bliss. That is sorrow- less Ś quotes 'The twelve months, the five seasons (taking the whole of winter as one) and the three worlds (earth, atmosphere and sky) (make up twenty) and the sun is the twenty-first ' 6 āpnotı hādıtyasya jayam, paro hāsyāditya-jayā jayo bhavatı, ya etad evam vidvān ātma-sammıtam atı-mrtyu sapta-vidham sāmopāste, sāmopāste 6 He obtains the victory of the sun, indeed a victory higher than the victory of the sun is his, who, knowing this thus, medtates on the sevenfold Saman, unform in itself, which leads beyond death, yea, who meditates on the (sevenfold) Saman.

Section II

GĀYATRA CHANT I. mano hım-karo vāk prastāvah, caksur udgīthah, śrotram pratıharah, prāno mdhanam, etad gāyatram prānesu protam. I. The mind is the syllable him, speech is the prastava, the eye is the udgitha, the ear is the pratihara, the breath is the nidhana This is the Gayatra-chant woven in the vital breaths 2. sa ya evam etad gāyatram prānesu protam veda prānī bha- vati, sarvam āyur etr, jyog jīvatı, mahān prajayā pasubhir bhavatı, mahān kīrtyā mahamanah syat, tad vratam 2. He who knows thus this Gayatra chant as woven in the vital breaths, becomes the possessor of vital breaths, reaches the full length of life, lives well, becomes great in offspring and the rule. in cattle, great in fame One should be great-minded. That is

mahamanah great-minded He will not be petty-minded aksudra cittah Ś

Section I2

RATHANTARA CHANT I ablumanthati sa hım kārah, dhūmo jāyate sa prastāvah, jvalatı sa udgītho'ngārā bhavantı sa prathārah, upašāmyatı tan

368 The Prncipal Upanışads II. I3 2 mıdhanam, samsāmyatı tan nidhanam, etad rathantaram agnau protam I One rubs the fire-sticks together-that is the syllable him Smoke is produced, that is the prastava It blazes. That is the udgitha Coals are produced, that is the pratihara. It becomes extinct, that is the mdhana This is the Rathantara as woven on fire 2 sa ya evam etad rathantaram agnau protam veda, brahma- varcasy annādo bhavatı, sarvam āyur etr, jyog jīvatı, mahān prajayā pasubhır bhavatı, mahān kīrtyā; na pratyann agmım ācā- men na nisthivet, tad vratam 2. He who knows thus this Rathantara chant as woven on fire becomes radiant with sacred wisdoms, an eater of food, reaches the full length of life, lives well, becomes great in off- spring and in cattle, great in fame One should not take a sip of water or spit before the fire That is the rule

Section 13

VĀMADEVYA CHANT I upamantrayate sa hım-kārah, jñapayate sa prastāvah, sirvyā saha šete sa udgīthah, pratı strīm saha šete sa pratıhārah, kālam gacchatı tan mıdhanam, pāram gacchatı tan mdhanam. etad vāma- devyam mithune protam I One summons, that is the syllable him He makes request, that is a prastava Along with the woman, he lies down, that is the udgitha He lies on the woman, that is the pratrhara He comes to the end, that is the mdhana He comes to the finish, that is the mdhana This is the Vamadevya chant woven on sex intercourse 2 sa ya evam etad vamadevyam mithune protam veda mithunī bhavatı, mithunan mıthunāt prajāyate, sarvam āyur etr, jyog jīvatı, mahān prajayā paśubhır bhavati mahān kīrtyā, na kāncana parrharet, tad vratam 2. He who knows thus this Vamadevya chant as woven on sex intercourse, comes to intercourse, procreates himself from every act, reaches a full length of life, lives well, becomes great in offspring and in cattle, great in fame One should not despise any woman That is the rule

II 15 2. Chāndogya Upanişad 369

Section I4 BRHAT CHANT I udyan hım-karah, udrtah prastāvah, madhyan-dina udgītho' parāhnah pratıharo'stam yan nidhanam etad brhad ādtye protam I When the sun rises, it is the syllable him When the sun has risen, it is the prastava; when it is midday, it is the udgitha. When it is afternoon, it is the pratihara. When (the sun) is set, it is the mdhana This is the Brhat chant as woven on the sun. 2. sa ya evam etad brhad aditye protam veda, tejasvī annādo bhavatı, sarvam āyur etr, yog jīvatı, mahān prajayā pasubhir bhavatı mahan kīrtya. tapantam na mindet, tad vratam. 2 He who knows thus this Brhat chant as woven on the sun becomes refulgent, an eater of food, reaches a full length of life, lives well, becomes great in offspring and m cattle, great in fame. One should not decry the burning sun That is the rule.

Section I5 VAIRŪPYA CHANT I abhrān samplavante sa hımkārah, megho jāyate sa prastāvah, varsatı sa udgīthah, vıdyotate stanayatı sa pratıhārah, udgrhnatı tan ndhanam, etad varrupam parjanye protam I The mists come together, that is the syllable him. A cloud is formed, that is the prastava. It rains, that is the udgitha It flashes and thunders, that is the pratrhara It holds up That is the mdhana. This is the Vairupya chant woven on rain. 2 sa ya evam etad varrupam parjanye protam veda, vrūpāms ca surūpāms ca pašūn avarundhe, sarvam āyur etr, jyog jīvatı, mahān prajayā pasubhır bhavatı, mahān kīrtya, varsantam na nindet, tad wratam 2 He who thus knows this Vawupya as woven on rain, acquires cattle, of various form and of beautiful form, reaches a full length of life, lives well, becomes great in offspring and in cattle, great mn fame One should not decry when it rains That is the rule

370 The Principal Upanişads II I7 2 Sechion I6

VAIRĀJA CHANT

I vasanto lum-kārah, grīsmah prastāvah, varsā udgīthah, Sarat pratıhārah, hemanto mdhanam, etat varrājam rtusu protam I Spring is the syllable hm, summer is the prastava, rainy season is the udgitha, autumn is the pratthara, winter is the midhana This is the Vawraja chant as woven on the seasons

2 sa ya evam etad varrājam rtuşu protam veda, virājatı prajayā pasubhır brahma-varcasena, sarvam āyur etr, jyog jīvatı, mahān prajayā pasubhır bhavatı mahan kīrlya, rtun na nindet, tad vratam 2 He who knows thus this Varraja chant as woven on the seasons shines with children, cattle and the lustre of sacred wisdom, reaches a full length of life, lives well, becomes great in offspring and cattle, great in fame One should not decry the seasons That is the rule.

Section I7

ŚAKVARĪ CHANT

I prthıvī hım-kāro'ntarıksam prastāvah, dyaur udgīthah, disah pratıhārah, samudro mıdhanam, etah sakvaryo lokesu protāh I The earth is the syllable hum The atmosphere is the prastāva The sky is the udgitha, the quarters of space are pratihara. The ocean is the mdhana These are the verses of the Sakvarī chant woven on the worlds

2 sa ya evam etāh sakvaryo lokeşu protā veda, lokī bhavatı, sarvam āyur eti, jyog jīvatı, mahān prajayā pasubhır bhavatı mahān kīrtyā; lokān na mndet, tad vratam 2 One who knows these verses of the Sakvari chant as woven on the worlds becomes possessed of the worlds, reaches a full length of life, lives well, becomes great in offspring and cattle, great in fame One should not decry the worlds That is the rule

II 19 2. Chandogya Upanisad 37I Section 18

REVATI CHANT I ajā him-kāro'vayah prastāvah, gava udgītho'svah pratrharah, puruso mdhanam, etā revatyah pasuşu protāh. I. The goats are the syllable hm The sheep are the prastāva. The cows are the udgitha. The horses are the pratihara. The human being is the mdhana. These are the verses of the Revati chant woven on the animals 2. sa ya evam etā revatyah pašusu protā veda, pasumān bhavati, sarvam āyur etr, jyog jīvatı, mahān prajayā pasubhir bhavati mahān kīrtya; pašun na mndet, tad vratam 2. He who knows thus these verses of the Revati chant as woven on the animals becomes the possessor of animals, reaches the full length of life, lives well, becomes great in offspring and cattle, great in fame One should not decry animals. That is the rule

Section 19 YAJÑYAJÑIYA CHANT I. loma hım-kārah, tvak prastāvah, māmsam udgītho'sthi prati- hārah, maya mdhanam, etad yanāyajnīyam angesu protam. I Hair is the syllable him. Skin is the prastava. Flesh is the udgitha. Bone is the pratihara. Marrow is mdhana. This is the Yajnayajiiya chant woven on the members of the body. 2 sa ya evam etad yaşñāyajnīyam angesu protam vedāngī bhavatr, nangena vihiuchatı, sarvam ayur etr, jyog jīvats mahan prajayā pasubhır bhavatı mahān kīrtyā, samvatsaram majjño nāšnīyāt, tad vratam; majjno nāśnīyāt iti vā. 2 He who thus knows this Yajnayajniya chant as woven on the members of the body becomes equipped with limbs; does not become defective in any limb, reaches the full length of hfe, lives well, great in offspring and cattle, great in fame One should not eat of marrow for a year. That is the rule. Rather, one should not eat of marrow at all. The plural number majyno is used to include fish also. S.

372 The Principal Upanşads II 2I : Section 20

RĀJANA CHANT I. agmr hım-karah, vayuh prastāvah, ādıtya udgīthah, nak- satrān pratıhārah, candramā mdhanam etad rājanam devatāsu protam I Fire is the syllable Ium; Air is the prastava Sun is the udgitha Stars are the pratthara and moon is the mdhana This is the Rajana chant woven on the divinities 2. sa ya evam ctad rajanam devatāsu protam vedartāsām eoc devatānām salokatām sārstıtām sāyujyam gacchati, sarvam āyur eta, jyog jīvatı, mahān prajayā pasubhır bhavatı mahan kīrtyā, brahmanān na mndet, tad vratam 2 He who knows thus this Ragana chant as woven on the divinities goes to the same world, to equality and to complete union with these very divinities, reaches the full length of life, lives well, becomes great in offspring and cattle, great in fame. One should not decry the Brahmanas. That is the rule. He is lifted to the region of the deity whom he has loved and worshipped during life Salvation does not consist in absorption with the Absolute or assimilation to God but in getting near His presence and participating in His glory

Section 2I

THE SAMAN REGARDING THE ALL I trayī vidyā hım-karah, traya ime lokah sa prastavo'gmr vāyur ādıtyah sa udgīthalı, naksatrānı vayāmsı marīcayah sa pratıhārah,

protam sarpā gandharvāh pitaras tan mdhanam, ctat sāma sarvasmın

I The threefold knowledge is the syllable Ium. The three worlds here are the prastava Fire, air and sun are the udgitha; stars, birds and the light rays are the pratihāra, serpents, gandharvas and the fathers are the mdhana. This is the chant as woven in all

bhavak. 2. sa ya cvam etat sama sarvasmin protam veda, sarvam ha

2 He who knows thus this chant as woven on all becomes all

II. 22 3 Chandogya Upanisad 373 3. tad esa ślokah yān pancadhā trīm trīni tebhyo na jyayah param anyad astı. 3. On this, there is this verse There are triple things which are fivefold, Greater than these, there is nothing else besides.

4. yas tad veda sa veda sarvam sarvā diso balım asmai harantı, sarvam asmīty upāsīta, tad vratam, tad vratam. 4 He who knows that, knows all All the quarters of space bring him gifts. One should meditate (on the thought) 'I am the All.' That is the rule, yea, that is the rule

Section 22

DIFFERENT MODES OF CHANTING I vmnardı sāmno vne pasavyam ity agner udgītho'miruktah prajāpateh, niruktah somasya, mydu ślakşnam vāyoh, ślakşnam balavad ıdrasya, krauñcam brhaspateh, apadhvāntam varunasya: tān sarvān evopaseveta, vārunam tv eva varjayet. I Of the Saman, I choose the high-sounding one as good for cattle, this is the song sacred to Fire The undefined one belongs to Praja-patt, the defined one to Soma; the soft and the smooth to Väyu, the smooth and strong to Indra; the heron-lıke to Brhaspati, the ill-sounding to Varuna. Let one practise all these but one should avoid that belonging to Varuna. 2 amrtatvam devebhya āgāyānīty āgāyet svadhām pitrbhya āšām manusycbhyas trņodakam pasubhyah svargam lokam yajamānāyānnam ātmana āgāyānīty etān manasā dhyāyann apramattah stuvīta. 2. 'Let me secure immortality for the gods by singing' thus should one sing 'Let me secure offerings for the fathers by singing hope for men, grass and water for the cattle, the world of heaven for the sacrificer and food for myself' Thus carefully. reflecting in his mind on all these, one should sing the praises

3. sarve svarā tndrasyātmānah sarva usmāņah prajapater ātmānah sarve sparsā mrtyor ālmānah, tam yadı svaresūpālabhe- brūyāt. tondram saranam prapanno'bhūvam sa tvā prati vaksyatīty enam

374 The Principal Upanişads II, 23 I 3 All vowels are the embodiments of Indra, all spirants are the embodiments of Praja-patt, all consonants are the embodi- ments of Death If one should reproach a person for his vowels, he should tell that one, 'I have taken my refuge in Indra He will answer you' 4 atha yady cnam üşmasupālabheta, prajāpatım šaranam prapanno' bhūvam, sa tvā pratr peksyatīty cnam bhūyāt atha yady enam sparseşipālabhcta. mriyum śaranam, prapanno'bhūvam sa tva pratı dhaksyatīty enam brūyat 4 So if one should reproach a person for his spirants he should tell that one 'I have taken refuge in Praja-pati He will smash you' And if one should reproach a person for his consonants he should tell that one, 'I have taken refuge in Death He will burn you up.' 5 sarve svarā ghoşavanto balavanto vaktavyā indre balam dadānītı, sarva ūşmāno'grastā anrastā vivrtā vaktavyāh prajā- pater ātmānam parıdadānītı, sarve sparšā lesenānabhiniltā vaktavyā mrlyor ātmānam pariharānīti 5 All the vowels should be pronounced resonant and strong, (with the thought) 'May I impart strength to Indra' All the spirants should be pronounced well open, without being slurred over, without being elided, (with the thought) 'May I give myself to Praja-patt.' All the consonants should be pro- nounced slowly, without merging them together (with the thought) 'May I withdraw myself from Death

Section 23

DIFFERENT MODES OF VIRTUOUS LIFE I trayo dharma-skandhah, yajño'dhyayanam dānam iti, pra- thamas tapa eva, dıntıyo bralmacāryācārya-kula-vāsī, trtīyo'- tyantam atmanam acār yakule'vasādayan sarva ete punya-lokā bhavantr, brahma-samstho'mrtatvam etr I There are three branches of duty, sacrifice, study and almsgiving-Austerity, indeed, is the first The second is the pursuit of sacred wisdom, dwelling in the house of the teacher Absolutely controlling his body in the house of the teacher, 1s the third All these attain to the worlds of the virtuous He who stands firm in Brahman attains life eternal.

II. 23 3 Chändogya Upanisad 375 tapah. austerity It is used sometimes to comprehend all forms of the pursuit of self-control

riam tapas, satyam tapaś, śrutam tapaś, sāntam tapo, dānam tapo, yagnas tapo bhur bhuvas svar brahmaitad upasyaitat tapah. Nārāyanīya 8. brahmacarya the practice of continence Brahman is also used for tapas or austerity Cp bhagavan kasyapah Sāśvate brahmam vartate. Kalıdāsa: Sakuntala Act I. The commen- tators mterpret Brahman as tabas brahma-samstha. He who stands firm in Brahman. Ś suggests that this refers to the parivrat or the monk who alone obtamns eternal life, while others who practise active virtues obtain the worlds of the virtuous He, however, points out that there 1s another view held by the Vrttikara, that anyone who stands firm in the eternal obtains the life eternal He need not be a samnyasin. S argues that the true brahma-samstha is the samnyasin who gives up all actions. karma-mvytti-laksanam parwrajyam brahma-samsthat- vam. Ś.

THE SYLLABLE AUM 2. prajā-patır lokān abhyatapat; tebhyo abltaptebhyas trayī vidyā samprāsravat, tām abhyatapat, tasyā abhitaptāyā etāny akşarāņi samprāsravanta bhür bhuvah svar iti. 2. Praja-patt brooded on the worlds From them, thus brooded upon, issued forth the threefold knowledge. He brooded on this. From it, thus brooded upon, issued forth these syllables, bhüh, bhuvah, svah. threefold knowledge three Vedas. bhūh, earth; bhuvah, atmosphere, svah, sky 3 tān abhyatapat, tebhyo'bhıtaptebhya aumkārah samprāsravat, tad yathā sankunā sarvāņ parņām samtrnnāny evam aumkārena sarvā vāk samutrnnaumkāra evedam sarvam, aumkāra evedam saruam. 3. He brooded on them and on them, thus brooded upon, issued forth the syllable Aum. As all leaves are held together by a stalk, so is all speech held together by Aum. Verly, the syllable Aum is all this, yea, the syllable Aum is all this.

376 The Principal Upamsads II 24 7 Section 24 THE DIFFERENT REWARDS FOR THE OFFERERS OF OBLATIONS I brahmavādıno vadantı yad vasūnām prātah savanam, rudrānām mādhyan-dınam savanam, ādıtyānām ca visvesām ca devānām trlīya-savanam I The expounders of sacred wisdom declare that the morning offering belongs to the Vasus, the midday offering to the Rudras and the third (evening) offering to the Adityas and the Visve-devas 2 kva tarhı yajamānasya loka ıtı, sa yas tam na vıdyat katham kuryād, atha vıdvān kuryāt 2. Where then is the world of the sacrificer? If he knows not (this), how can he perform (sacrifices)? So, let him, who knows, perform 3 purā prātar anuvākasyopākaranāj jaghanena gārhapa- tyasyodanmukha upaviśya sa vāsavam sāmābhıgāyatı 3 Before the commencement of the morning ltany, he sits behind the garhapatya fire, facing the north and sings the chant sacred to the Vasus In Śrauta sacrıfices, three fires are recogmsed, āhavanīya, dāksina and garhapatya, corresponding to heaven, sky and earth. They are dedicated to the worlds of gods, ancestors and men respectively 4 loka-dvāram apāvrnu, pašyema tvā vayam rājyāya itı 4 Open the door of this world, that we may see thee for the obtaning of the sovereignty 5 atha uhotı namo'gnaye prthıvī-ksıte loka-ksıte lokam me yajamānāya vindarsa var yajamānasya loka etāsmi 5 Then he makes the offering (reciting) 'Adoration to Fire, who dwells on earth, who dwells in the world Obtain the world for me, the sacrificer To this world of the sacrificer, I will go' 6 atıa yajamānah parastād āyusah svāhā'pajahı parigham ity ukvottisthati, tasmar vasavah pratah savanam samprayacchanti 6. Thither will the sacrificer, after life, go Hail, take away the bolt Having said this, he rises For him the Vasus fulfil the morning offering 7. purā mādhyan-dinasya savanasyopākaranāy jaghanena agnīdhrīyasyodanmukha upavišya, sa raudram sāmābhıgāyatı

II 24 I5 Chāndogya Upanişad 377 7. Before the commencement of the mid-day offering, he sits behind the Agnidhrīya fire, and facing the north, he sings the chant sacred to the Rudras. 8 loka-dvāram apāvrnu, pašyema tvā vayam varrājyāya itı. 8. Open the door of this world that we may see thee for the obtainıng of sovereignty. 9. atha juhotı, namo vayave'ntarıksa-ksıte loka-ksite lokam, me yajamānāya vında, esa var yajamānasya lokah, etāsmi 9. Then he makes the offering (reciting) 'Adoration to Air, who dwells in the sky and dwells in the world Obtain the world for me, the sacrificer To this world of the sacrificer I will go' I0. atra yajamānah parastād āyusah svāhā pajahi parigham tty ukivottisthati, tasmar rudrā madhyan-dinam savanam sampra- yacchant. 10. Thither, will the sacrificer, after life, go Hail, take away the bolt. Having sad this, he rises For him, the Rudras fulfil the midday offering. II, purā trlīya-savanasyopakaranāj jaghanenāhavanīyasyo- danmukha upaviya sa ādıtyam sa vaiśvadevam sāmābhıgāyati. II. Before the commencement of the third offering, he sits behind the Ahavaniya fire, facng the north, he sings the chant sacred to the Adityas and Viśve-devas I2. loka-duāram apāvrnu, pašyema tvā vayam svārājyāya iti. 12. Open the door of this world that we may see thee for the obtaimng of sovereignty 13 ādıtyam, atha vaiśvadevam, loka-dvāram apāvrnu paśye- ma tvā vayam samrayāya iti 13. Thus the chant to the Adityas now the chant to the Visved-evas Open the door to this world that we may see thee for the obtaining of sovereignty I4 atha juhoti, nama ādityebhyaś ca viśvebhyaś ca devebhyo divi-kşıdbhyo loka-ksıdbhyah lokam me yajamānaya vindata 14. Then he makes the offering (reciting) 'Adoration to the Adityas and to the Visve-devas, who dwell in heaven and dwell in the world, obtain the world for me, the sacrificer.' I5 eşa var yajamānasya lokah, ctāsmy atra yajamānah parastād āyusal svaha pahata parıgham ıty uktvottisthati,

378 The Principal Upamsads II 24 16 15 'Verily, to this world of the sacrificer will I go Thither will the sacrificer after life go Hail, take away the bolt.' Having said this, he rises 16 tasmā ādıtyāś ca viśve ca devās trlīya-savanam sampra- yacchantı, esa ha var yajnasya mātrām veda, ya evam veda, ya evam veda 16 For him, the Adityas and the Visve-devas fulfil the third offering He, who knows this, knows the fulness of the sacrifice, yea, he who knows this

III 2. I. Chāndogya Upanisad 379

CHAPTER III Section I

THE SUN AS THE HONEY OF THE GODS: RG VEDA I. aum. asau vā ādityo deva-madhu; tasya dyaur eva trraś- cīna-vamso'ntarıksam apūpah, marīcayah putrāh. I. Verily, yonder sun is the honey of the gods. Of this the sky is the cross-beam, the atmosphere is the honeycomb; the particles of light are the brood. The sun is treated as the object of meditation. The sky is the crossbeam from which the honeycomb hangs 2. tasya ye prānco raśmayah tā evāsya prācyo madhunādyah rca eva madhukriah rgveda eva puspam, tā amrtă āpah tā vā etā ycah 2. The eastern rays of that sun are its eastern honey cells. The Rks are the producers of honey The Rg Veda is the flower and those waters are the nectar and those very Rks indeed (are the bees) 'Just as the bees produce honey by extracting the juices of flowers, so do the rks make their honey by extracting the juices of actions prescribed in the Rg Veda' S. 3 etam rg vedam abhyatapams, tasyābhıtaptasya yasas teja indriyam vīryam annādyam raso'jāyata. 3. These brooded on the Rg Veda; from it, thus brooded upon, issued forth as its essence, fame, splendour, (vigour of the) senses, virlity, food and health, 4 tad vyaksarat, tad ādıtyam abhıto'srayat, tad va etad yad etad ādıtyasya rohıtam rūpam. 4. It flowed forth; it went towards the sun. Verily, that is what the red appearance of the sun is.

Section 2

YAJUR VEDA I. atha ye'sya daksinā rasmayas tā evāsya dakșınā madhu-nādyo yajümsy eva madhu-krto yajur veda eva puşpam, tā amrtā āpaķ.

380 The Principal Upanışads III 3 3 I Now its southern rays are its southern honey-cells The Yajus formulae are the producers of honey The flower is the Yajur Veda and these waters are the nectar 2 tān va etān yajutmsy ctam yajurvedam abhyatapams, tasyā- blntaptasya yasas, teja, mdrıyam, vīryam, annadyam, 1aso jāyata 2 Verily, these yajus formulae brooded on the Yagur Veda; from it, thus brooded upon, issued forth as its essence, fame, splendour, (vigour of the) senses, virility, food and health 3 tad vyaksarat, tad adityam abhito'srayat, tad va etad yad etad ādıtyasya śuklam rupam 3 It flowed forth, it went towards the sun Verily, that is what the white appearance of the sun is

Section 3

SĀMA VEDA

I atha ye'sya pratyañco rasmayas tā evāsya pratīcyo madhu-nā- dyah sāmāny eva madhu-krtah sāma veda eva puspam, tā amrtā āpah I Now, its western rays are its western honey-cells The Saman chants are the producers of honey The flower is the Sama Veda and these waters are the nectar 2 tām vā etān sāmāny etam sāma vedam abhyatapams tasyābhıtaptasya yaśas, teja, ındrıyam, vīryam, annādyam, raso'jāyata 2 Verily, these Saman chants brooded on the Sama Veda; from it, thus brooded upon, issued forth, as its essence, fame, splendour, (vigour of the) senses, virilty, food and health 3 tad vyaksarat, tad ādıtyam abluto'srayat, tad va etad yad etad ādıtyasya krsnam rūpam 3 It flowed forth It went towards the sun Verily, that is what the dark appearance of the sun is

III 5 2 Chandogya Upanisad 38I

Section 4

ATHARVA VEDA I atha ye'syodanco ramayas tā evāsyodīcyo madhu-nādyo' tharvangırasa eva madhu-krtah, rtrhāsa-purānam puspam, tā amrtā āpah I Now its northern rays are its northern honey-cells (The hymn of the) Atharvans and the Angirasas are the honey producers The flower is legend and ancient lore These waters are the nectar The stories from the Epics and the Puranas were repeated at some sacnfices They are mentioned in the Brahmanas, and later collected in the Mahabharata and the Purānas 2. te vā ete'tharvangırasa etad itihāsa-purānam abhyatapams,. tasyābhitaptasya yasas, teja, ındrıyam, vīryam, annādyam, raso jāyata 2 Verly, these (hymns) of the Atharvans and Angirasas brooded upon that legend and ancient lore. From them, thus brooded upon, issued forth, as their essence, fame, splendour, (vigour of the) senses, virility, food and health. 3 tad vyakşarat, tad ādıtyam abhto'srayat, tad va etad yad etad ādıtyasya param krsnam rūpam. 3 It flowed forth. It went towards the sun Verily, that is what the extremely dark appearance of the sun is

Section 5 BRAHMAN I atha ye'syordhvā vaśmayas tā evāsyordhvā madhu-nādyo guhyā evā'desā madhu-krto, brahmarva puspam, tā amrtā apah I Now, its upward rays are its upper honey cells. The hidden teachings (the Upanisads) are the honey producers Brahman is the flower. These waters are the nectar Brahman, according to S, here sigmfies the pranava, i e the syllable 2 te vā cie guhyā ādesā ctad brahmābhyatapams tasyābhita- plasya yaśas, teja, ındrıyam, vīryam, annādyam, raso'jāyata.

382 The Principal Upanışads III 6 3 2 These hidden teachings brooded on Brahman, and from it thus brooded upon, issued forth, as its essence, fame, splendour, (vigour of the) senses, food and health

3 tad vyaksarat, tad ādıtyam abhıto'śrayat, tad vā etad yad etad ādıtyasya madhye ksobhata wva. 3 It flowed forth It went towards the sun. Verly, that 1s what seems to be the trembling in the middle of the sun

4 te vā ete rasānām rasāh vedā hi rasāh, teşām ete rasāh, tām vā etăny amrtānām amrtān, vedā hy amrtāh, tesām etāny amrtān 4 Verily, these are the essences of the essences, for the Vedas are the essences and these are their essences Verily, these are the nectars of the nectars for the Vedas are the nectars and these are their nectars

According to S all these are meant to emphasise the importance of eulogised actions karma-stutır esah

Section 6

THE KNOWER OF THE COSMIC SIGNIFICANCE OF THE VEDAS REACHES THE WORLD OF THE VASUS I tad yat prathamam amrtam tàd vasava upajīvanty agmnā mukhena, na var devā aśnanir na pibanty etad evāmrtam drștva trpyantr I That which is the first nectar, on that live the Vasus, through fire as their mouth Verily the gods neither eat nor drink They are satisfied merely with seeing that nectar

2 ta etad eva rūpam abhısamvršanty etasmād rūpād udyantı. 2 They retire into this form (colour) and come forth from this form (colour)

3. sa ya etad evam amrtam veda, vasūnām evarko bhūtvāgnın- aıva mukhenartad evāmriam drsivā trpyatı, sa etad eva rūpam abhısamvisatı, etasmād rūpād udeti 3 He who knows thus this nectar becomes one of the Vasus and through the fire as his mouth is satisfied merely with seeing the nectar He retires into this form (colour) and comes forth from this form (colour)

III. 8 I Chāndogya Upanisad 383 4. sa yāvad ādıtyah purastād udetā pascād astam etā, vasūnām eva tāvad ādhıpatyam svārāyam paryetā 4 As long as the sun rises in the east and sets in the west, so long does he attain the worship and sovereignty of the Vasus.

Sectron 7

OF THE RUDRAS I. atha yad dvrtīyam amrtam, tad rudrā upajīvantīndreņa mukhena, na var deva asnantr, na pibantr, etad evamrtam drstvā trpyantı. I. Now that which is the second nectar, on that live the Rudras, through Indra as their mouth, Verily, the gods neither eat nor drink They are satisfied merely with seeing that nectar. 2 ta etad eva rūpam abhısamvisantı, etasmād rūpād udyanti. 2 They retire into this form (colour) and come forth from this form (colour). 3 sa ya etad evam amrtam veda rudrānām evarko bhūtven- drenaiva mukhenartad evāmrtam drstvā trpyatr, sa etad eva rūpam abhısamvišati, etasmād rūpād udetr. 3 Who knows thus this nectar becomes one of the Rudras and with Indra as his mouth is satisfied merely with seeing the nectar He retires into this form (colour) and comes forth from this form (colour). 4 sa yāvad-ādıtyah purastād udetā, paścād astam etā, dvis tāvad dakşinata udetottarato'stam etā, rudrāņām eva tāvad ādhi- palyam svārājyam paryetā. 4 As lorig as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north and the Rudras just that long does he attain the lordship and sovereignty of

Section 8

OF THE ADITYAS I atha yat trlīyam amrtam, tad ādityā upajīvantı varuņena mukhena, na var devā aśnantı, na pibanti, etad evāmrtam drstvā irpyanti

384 The Princrpal Upanışads III. 9 3 I Now, that which is the third nectar, on that hve the Adityas through Varuna as their mouth Verily, the gods neither eat nor drink They are satisfied merely with seeing that nectar

2. ta clad eva rūpam abhisamvisanty ctasmād rūpād udyantt. 2. They retire into this form (colour) and come forth from this form (colour) 3 sa ya ctad evam amrtam vedādıtyānām cvarko bhūtva varun- cnaiva mukhenartad cvamrtam drstva trpyati, sa ctad eva rūpam abhisamvisatt, ctasmād rūpād udctt 3 He who knows thus this nectar, becomes one of the Adityas and with Varuna as his mouth, is satisfied merely with seeing the nectar He retires into this form (colour) and comes forth from this form (colour). 4 sa yavad ādıtyo daksinata udctottarato'stam etā, duis tāvat pascād udetā purastād astam ctā, adıtyānām eva tāvad ādhıpatyam svārājyam paryctā 4 As long as the sun rises in the east and sets in the west twice as long does it rise in the west and set in the east and

the Adıtyas. just that long does he attamn the lordship and sovereignty of

Section 9

OF THE MARUTS I atha yac caturtham amrtam, tan maruta upajivant somena n:urkhena, na var deva asnantı, na pibantı, clad cvāmylam drstvā trpyantt. I Now that which is the fourth nectar, on that Ine the Maruts, through Soma as their mouth, Verily, the gods neither eat nor drink They are satisfied merely with seeing that nectar 2 ta ctad eva rupam ablsamvisant, ctasmaa rupad udyants 2 They retire from this form (colour) and come forth from this form (colour) 3 sa a etad eram amrtam veda, marutam etarho bhitra sower mna wihleastad evawrlam drsha trpyati, sa etad cva rüpam ablısansal: elasıad rūpad adets

III I0 4 Chāndogya Upanisad 385 3 He who knows thus this nectar, becomes one of the Maruts and through Soma as his mouth, is satisfied merely with seeing the nectar He retires into this form (colour) and comes forth from this form (colour) 4. sa yāvad ādıtyah paścād udetā, purastād astam etā, dvīs tāvad uttarata udetā, daksınato'stam etā, marutām eva tāvad ādhıpatyam svārāyam paryetā. 4 As long as the sun rises in the west and sets in the east, just that twice as long does the sun rise in the north and set in the south just that long does he attamn the lordship and sovereignty of the Maruts.

Section IO

OF THE SADHYAS

I atha yat pañcamam amrtam tat sādhyā upajīvantı brahmanā

trpyantr. mukhena, na var devā aśnantı, na prbantı, etad evāmrtam drstvā

I Now, that which is the fifth nectar, on that live the Sadhyas, through Brahma as their mouth Verily, the gods neither eat nor drink They are satisfied merely with seeing that nectar 2. ta etad eva rupam abhısamvisantı, etasmād rīpād udyantı 2 They retire into this form (colour) and come forth from this form (colour). 3 sa ya etad evam amrtam veda, sādhıyānām evarko bhūtvā brahmanaıva mukhenartad evāmrtam drstva trpyanti, sa etad eva rūpam abhısamvrsatı, etasmād rūpād udeti 3 He, who knows thus this nectar, becomes one of the Sadhyas and through Brahma as his mouth, is satisfied merely with seeing the nectar. He retires into this form (colour) and comes forth from this form (colour). 4 sa yāvad ādıtya uttarata udetā, daksinato'stam etā, dvis tāvad ūrdhva udetārvān astam etā, sādhyānām eva tāvad ādhipa tyam svārājyam paryetā 4. As long as the sun rises in the north and sets in the south, twice as long does it rise in the zenith and set in the nadır,

386 The Principal Upanisads III. II. 5 just that long does he attain the lordship and sovereignty of the Sadhyas

Section II

THE WORLD OF BRAHMĀ I atha tata ürdhva udetya nawvodetā nāstam etā, ekala eva madhye sthātā, tad esa ślokah I Henceforth, after having risen in the zenith, he will no more rise nor set. He will stand alone in the middle On this, there is this verse The movements of the sun are mtended to help the creatures to experience the results of their actions, and when these experiences have ended the sun takes the creatures unto hımself pramnam sva-karma-phala-bhoga-mnnttam anugraham tat karma-phalopabho- ga-ksaye tan pram-jatany atman samhrtya Š. The question is raised whether the sun in the regions of Brahma moves along nights and days The reply is given in the next verse 2. na var tatra na mımloca nodryāya kadācana, devās tenāham satyena mā virādhısı brahmanā it. 2 It is not so there The sun has not set, nor has he ever risen. O ye gods, by this truth, may I not fall from Brahma He calls the gods to bear witness to the truth of his statement 3 na ha vā asmā udeti, na mımlocatr, sakrd divā harvāsmar bhavatı, ya etām evam brahmopansadam veda 3 Verily, for hm, who knows thus, ths mystic doctrine of Brahma, the sun neither rises nor sets For him it is day for ever 'The knower becomes the eternal mborn Brahman, unconditioned by time marked by the nsing and setting of the sun' vidvan uda- yāsta-maya-kālāparıcchedyam mtyam ajam brahma bhavat Ś 4 tadd hartad brahmā prajāpataya uvāca, prajāpatır manave, manuh prajābhyah, tadd hartad uddālakāyā'runaye jyesthāya putrāya prtā brahma provāca 4 Brahma told this to Praja-patr; Praja-pati to Manu, Manu to his descendants To Uddalaka Arun, the eldest son, his father declared this Brahma 5 ıdam vāva taj jyeşthāya putrāya prtā brahma prabrūyāt pranāyyāya vāntevāsine

II I2 4. Chāndogya Upanisad 387 5 Verily, a father may teach this Brahma to his eldest ion or to a worthy pupil 6 nānyasmaı kasmar cana, yady apy asmā imām adbhih. barıgrhitām dhanasya pūrnām dadyad, etad eva tato bhuya ity etad eva tato bhūya itr 6 And to no one else. Even if one should offer him the whole of this (earth) encompassed by water and filled with treasure. 'He should say) 'This, truly, is greater than that-yea, greater han that.'

Section 12

THE GĀYATRĪ I gāyatrī vā ıdam sarvam bhūtam yad idam kim ca, vāg vai gāyatrī, vāg vā ıdam sarvam bhūtam gāyatr ca trayate ca. I. Verily, the Gayatri is all this that has come to be, what- soever there is here Speech, verily, is Gayatri. Verily, the Gayatri sings of and protects everything here that has come to be.

As Brahman is incomprehensible by itself, these symbols are employed For Madhva Gayatri is not the metre of that name but Visnui

2. yā var sā gāyatrīyam vāva sā yeyam prthivī, asyām hīdam sarvam bhūtam pratısthtam. etām eva nātisīyate. 2. Verily, what this Gayatri is, that, verily, is what this earth is, for on it everything here that has come to be is estabhshed. It does not go beyond it 3 yā var sā prthivīyam vava sa yad idam asmin puruse Šarīram, asmın hīme prānāh pratisthitāh, etad eva nātšīyante, 3. Verily, what this earth is, that, verily, is what the body in man here is for on it these vital breaths are established. They do not go beyond it. 4. yad vai tat puruşe sariram idam vava tad yad ıdam asminn aniah puruse hrdayam, asmın hīme pranah pratisthitāh, etad cva nātišīyante. 4 Verly, what the body in man is, that, verily, is what the heart within man here is: for on it these vital breaths are establıshed. They do not go beyond it.

388 The Principal Upanrsads III. I3 I. 5 sarşā catuspadā sadvıdhā gāyatrī, tad etad rcā'bhyanūktam. 5 This Gayatri has four feet and is sixfold This is also declared by a Rk verse The Gayatri is a metre with four feet, each foot having four syllables It is sixfold in the shape of speech, creatures, earth, body, heart and vital breath S 6 etāvān asya mahımā, tato jyāyāms ca pūrusah pādo'sya sarvā bhūtānı, tripād asyāmrtam dıvı 6 Its greatness is of such extent, yet Purusā is greater still All beings are one fourth of him The three fourths, immortal, is in the sky The Purusa is so called because it fills everything and lies mn the body· sarva-pūranāt puri sayanāc ca S 7 yad var tad brahmetīdam vāva tadyo'yam bahırdhā purusād ākāšo yo var sa bahırdhā purusād ākāsah 7 Verily, what is called Brahman, that is what the space outside of a person is Verily, what the space outside of a person 1S

8 ayam vāva sa yo'yam antah purusa ākāśo yo var so'ntah purusa ākāsah 8 That is what the space within a person is Verily, what the space within a person is 9 ayam vāva sa yo'yam antar-hrdaya ākāsah, tad etat pūrnam apravartı, pūrnām apravartınīm šriyam labhate ya evam veda 9 That is the same as what the space here within the heart is. That is the full, the non-active He who knows thus, obtams full and non-active prosperity non-actve unchanging

Section I3

THE FIVE DOORKEEPERS OF THE WORLD OF HEAVEN I tasya ha vā etasya hrdayasya pañca deva-susayah, sa yo'sya prān susıh sa prānah, tac caksuh, sa ādıtyah, tad etat tejo' nnādyam ity upāsīta, tejasvy annādo bhavatı ya evam veda I Verily, indeed, this heart here has five openings for the gods. Its eastern opening is the prana (up-breath). That Is

III I3 6. Chāndogya Upanisad 389 the eye, that is the sun. One should meditate on this as glow and as health. He who knows this becomes glowing and healthy.

2 atha yo'sya daksınah susıh sa vyanah, tac chrotram, sa candramāh, tad etac chrīš ca yašas cety upāsīta šrīmān yasasvī bhavatı ya evam veda 2 Now its southern opening is vyana (the diffused breath) That is the ear that is the moon One should meditate on this as prosperity and fame. He who knows this becomes prosperous and famous

3 atha yo'sya pratyan susıh so' panah, sa vak so'gnh tad etad brahma-varcasam annādyam ity upāsīta brahma-varcasy annādo bhavatr ya evam veda. 3 Now, its western opening is apāna (downward breath) That is speech, that is fire One should meditate on it as the lustre of sacred wisdom and health He who knows this becomes possessed of the lustre of sacred wisdom and health.

4 atha yo'syodan susıh sa samanah, tan manah, sa parjanyah, tad etat kīrtıś ca vyusļiś cety upāsīta, kīrtımān vyustımān bhavatı ya evam veda 4 Now, this northern opening is samana (equalised breath). That is mind, that is rain; one should meditate on it as fame and beauty. He who knows this becomes famous and beauteous kirlih· fame, celebrity, due to the knowledge of the mind: manaso jnānasya kīrtı-hetutvāt, atma-parokşam visrutatvam kīrlih, yasah sva-karana-samvedyam viśrutatvam. uyustih beauty, self-recognised beauty of the body, vyustih kantir deha-gatam lāvanyam 5 atha yo'syordhvah susih sa udānah, sa vāyuh, sa ākāsah, tad etad ojas ca mahaś cety upāsīta, ojasvī mahasvān bhavatı ya evam veda 5. Now, the upper opening is udana (out-breath). That is air, that is space One should meditate on it as strength and great- ness He who knows this becomes strong and great 6 te va ete pañca brahma-purusāh svargasya lokasya dvāra-pāh, sa ya ctān evam panca brahma-puruşān svargasya lokasya dvara-pān veda, asya kule vīro jāyate, pratıpadyate svargar lokam, ya ctān evam panca-brahma-puruşān svargasya lokasya dvāra-pān veda

390 The Principal Upanisads III. 13 8 6. These, verily, are the five Brahma-persons, the door- keepers of the world of heaven He who knows these five Brahma-persons, the doorkeepers of the world of heaven, in his family a hero is born He who knows these five Brahma- persons, the doorkeepers of the world of heaven, himself reaches the world of heaven By controlling the eye, ear, speech, mind and breath through meditation, by checking their outward activities, we are enabled to reach the Brahma in the heart

THE SUPREME EXISTS WITHIN ONESELF 7. atha yad atah paro dıvo jyotır dīpyate viśvatah prstheşu, sarvatah prstheşv anuttamesūttamesu lokeşu, rdam vāva tad yad ıdam asmınn antah puruse yyotıh 7. Now the light which shines above this heaven, above all, above everything, in the highest worlds beyond which there are no higher, verily, that is the same as this light which is here within the person 8 tasyaişā drstıh, yatraıtad asmıñ Sarīre samsparśenosņı- mānam vyānātı, tasyarsā śrutih yatrartat karnāv apıgrhya mnadam wva nadathur wagner wa jvalata upaśrnoti, tad etad drstam ca śrutam cety upāsīta. cakşusyah śruto bhavatr ya evam veda, ya evam veda 8 There is this seeing of it, as when, in this body, one perceives the warmth by touch There is this hearing of it, as when, on closing the ears, one hears as it were a sound, as it were a noise, as of a fire blazing One should meditate on this that has been seen and heard One who knows this becomes one beautiful to see and heard of in renown, yea, one who knows this The writer here refers to visions and voices of which some mystic seers speak

III 14 3 Chāndogya Upanışad 39I Section I4

THE INDIVIDUAL SOUL IS ONE WITH THE SUPREME BRAHMAN I sarvam khalv idam brahma, tayalān iti, śānta upāsīta; atha khalu kratumayah purusah, yathā-kratur asminl loke puruso bhavati tathetah pretya bhavatı, sa kratum kurvīta. I Verily, this whole world is Brahman, from which he comes forth, without which he will be dissolved and in which he breathes Tranquil, one should meditate on it. Now verily, a person consists of purpose According to the purpose a person has in this world, so does he become on departing hence So let him frame for himself a purpose. All this is Brahman Cp Maitri IV 6 brahma khalv idam vava sarvam Brahman is prior to all this and produces all this The word tagalan is explamed by S as 'beginning, ja, ending, la, and continuing, an,' ın it. tasmat brahmano jatam-atas tagjam, tatha tenava janana-krameņa pratılomatayā tasminn eva brahman līyate, tad-ālmatayā ślisyata ıtı tallam; tathā tasminn eva sthitrkāle'niti prāniti cestata itr As we will, so will our reward be. kratv-anurupam phalam. S.

2. mano-mayah prāna-šarīro bhā-rūpah satya-samkalpa ākāś- ātmā sarva-karmā sarva-kāmah sarva-gandhah sarva-rasah sarvam ıdam abhyātto'vāky anādarah. 2 He who consists of mind, whose body is life, whose form is light, whose conception is truth, whose soul is space, con- taining all works, containmg all desires, containing all odours, containing all tastes, encompassing this whole world, being without speech and without concern. Ś means by prana-sarira, the subtle body. prāna-sarīrah prāno lingātmā vınāna-krıyā-saktı-dvaya-sammūrchi- tah Ś

3 esa ma ātmāntar hrdaye'nīyān vrīher vā, yavād vā, sarsaād vā, śyāmākād vā, śyāmāka-tandıdād vā; esa ma ātmāntar hrdaye jyayān prthıvyāh, jyāyān antarıksāj jāyān divah, jyāyān ebhyo lokebhyah. 3 This is my self within the heart, smaller than a grain of nice, than a barley corn, than a mustard seed, than a grain of millet or than the kernel of a grain of a millet. This is myself

392 The Principal Upansads III 15 2 within the heart, greater than the earth, greater than the atmosphere, greater than the sky, greater than these worlds 4 sarva-karmā sarva-kāmah sarva-gandhah, sarva-rasah, sar- vam idam abhyatto'vaky anadarah, csa ma atmantar hrdaye etad brahma, ctam ıtah pretyābhisambhavitāsmītı, yasya syat addha na ucıkıtsāstītı ha smāha sāndılyah, śāndılyah 4 Containing all works, containing all desires. containing all odours, containing all tastes, encompassing this whole world, without speech, without concern, this is the self of mine within the heart, this is Brahman. Into him, I shall enter, on departing hence Verily, he who believes this, will have no more doubts. Thus used to say Sandılya, yea Sandılya This is the famous Sandilya vidya which affirms the oneness of the mdividual soul and the Supremne Brahman For Sandilya (I) the Absolute is that from which things are born, to which they repair and by which they live, (2) our next life depends on what we do in this life, (3) Atman is both the transcendent and the immanent, and (4) the end of man is umon with the Self

Section I5

THE UNIVERSE AS A TREASURE CHEST I antariksodarah kośo bhūmi budhno na jīryati, dıso hy asya sraktayo dyaur asyottaram bilam, sa csa kośo vasu-dhānas tasmın visvam idam śritam. I The chest, having the atmosphere for its inside, and the earth for its bottom does not decay. The quarters of space are its corners and its upper lid is the sky. This chest is one con- taining wealth and within it rests everything here 2 tasya prācī dig juhūr nāma, sahamānā nāma dakșinā, rājāī nāma pratīcī, subhūtā nāmodīcī, tāsām vāyur vatsah, sa ya etam cvam vayum disam vatsam veda, na putra-rodam roditi, so'ham ctam evam vayum disam vatsam veda, ma putra-rodam rudam, 2 The eastern quarter is named juhit, its southern quarter is named sahamana, its western quarter is called rājf, its northern quarter is called subhitta The child of these is air He who knows this air thus as the child of the quarters of space weeps not for a son I here know this air thus as the child of the quarters of space, let me not weep for a son.

III 15 7. Chāndogya Upanişad 393 juhi is the sacrificial ladle sahamana is 'the region of Yama in which people suffer the results of evil deeds' Ś raji is so called 'because it is lorded over by the king (rajan) Varuna or because it is red (raga) with the colours of evening.' S subhuta is 'the region presided over by Kubera, the god of wealth.' ma putra-rodam rudam May I not weep for the death of my son, may I have no occasion to weep for the death of my son. putra-marana- mmittam putra-rodo mama mabhut Ś If the promise made in III 13-16, in his family a hero is born is to be fulfilled, this kosa-vignana or knowledge of the treasure chest is needed 3 arıstam kośam prapadye 'muna'muna'munā, pranam prapadye, 'munā'muna'muna; bhuh prapadye'muna'muna'munā; bhuvah prapadye 'munā'munā'munā; svah prapadye'munā'munā 'munā 3 I take refuge in the imperishable chest with this one, with this one, with this one I take refuge in the breath, with this one, with this one, with this one. I take refuge in bhih, with this one, with this one, with this one. I take refuge in bhuvah, with this one, with this one, with this one I take refuge in svah, with this one, with this one, with this one The son's name, S says, is to be uttered thrice, when praying to the different deities 4 sa yad avocam· prānam prapadya ıtr prāno vā idam sarvam bhitam yad idam kin ca, tam eva tat prapatsi 4 When I said, 'I take refuge in breath,' breath, verily, is everything here that has come to be, whatsoever there is So it was in this I took refuge 5 atha yad avocam. bhuth prapadya ir prthivim prapadye' ntarıksam prapadye, divam prapadya ity eva tad avocam 5 So when I said, 'I take refuge in bhuth,' what I said was 'I in sky' take refuge in earth, I take refuge in atmosphere, I take refuge

6 atha yad avocam. bhuvah prapadya ity agnım prapadye, vāyum prapadye, ādıtyam prapadya ity eva tad avocam 6 So when I said, I take refuge in bhuvah,' what I said was, 'I take refuge in Fıre, I take refuge in Aır, I take refuge in Sun.' 7. atha yad avocam svah prapadya ity rg vedam prapadye, tad avocam. yagur vedam prapadye, sama vedam prapadya ity eva tad avocam,

394 The Principal Upanisads III 16.3 7 So when I said, 'I take refuge in svah,' What I said was, 'I take refuge in the Rg Veda, I take refuge in the Yagur Veda, I take refuge in the Sama Veda That was what I said' This section points out how symbols are used for worship and the objects prayed for are this-worldly

Section I6

THE WHOLE LIFE IS SYMBOLICALLY A SACRIFICE I puruso vāva yajnah, tasya yānı catur-vimsatı varsān, tat prātah-savanam, catur-vımšaty-aksarā gāyatrī, gāyatram prātah- savavam, tad asya vasavo'nvāyattāh, prānā vāva vasavah, ete hīdam sarvam vāsayantı I Verily, a person is a sacrifice. His (first) twenty-four years are the morning libation, for the Gāyatri (metre) has twenty- four syllables and the morning libation is offered with a gāyatri hymn With this (part of the sacrifice) the Vasus are connected Verily, the vital breaths are the Vasus, for they cause every- thing here to endure 2. tam ced etasmın vayası kım cıd upatapet, sa brūyāt, prānā vasavah, ıdam me prātah-savanam madhyan-dinam-savanam anu samtanutetı, māham prānānām vasūnām madhye yajño vilop- sīyetr, udd harva tata ety agado ha bhavatı. 2 If in this period of life any sickness should overtake hım, let hım say, 'O ye vital breaths, ye Vasus, let this morning libation of mine continue over to the midday libation Let not me, the sacrifice, be broken off in the midst of the vital breaths, of the Vasus' He arses from it, he becomes free from sickness. While the previous section dealt with the long life of the son, this deals with one's own long life 3 atha yānı catuścatvārımsad varşānı, tan mādhyan-dınam- savanam catus-catvārımsad-akşarā trıstup, trarştubham mādhyan- dınam-savanam, tad asya rudrā anvāyattāh, prānā vāva rudrāh, ete hīdam sarvam rodayantı. 3 Now the (next) forty-four years are the midday libation for the Tristubh (metre) has forty-four syllables and the midday libation is offered with a Tristubh hymn With this (part of the sacrifice) the Rudras are connected Verily, the vital breaths are

III I6 7. Chāndogya Upanişad 395 the Rudras for (on departing) they cause everything here to weep. 4, tam ced etasmin vayasi kim cid upatapet sa brūyāt, prāņā rudrāh ıdam me mādhyan-dinam-savanam trtīya-savanam anu samtanutetr, māham prāņānām rudrānām madhye yajno vilop- sīyet, udd hawva tata ety agado harva bhavatr 4. If, in this period of life, any sickness should overtake him, let him say, 'O ye vital breaths, ye Rudras, let this midday libation of mine continue over to the third libation. Let not me, the sacrifice, be broken off in the midst of the vital breaths, of the Rudras.' He arses from it; he becomes free from sickness. 5 atha yāny astā-catvārimsad varsāņi, tat trtīya-savanam, aştā-catvārımsad-aksarā jagatī, jāgatam trtīya-savanam, tad asyā dıtyā anvāyattāh, prānā vāvādıtyāh, ete hīdam sarvam adadate. 5. Now the (next) forty-eight years are the third libation for the jagati (metre) has forty-eight syllables and the third libation is offered with a agati hymn. With this (part of the sacrifice) the Ädityas are connected. Verily, the vital breaths are the Adityas for (on departing) they take everything to themselves 6. tam ced etasmın vayası kım cid upatapet sa brūyāt prāņā ādıtyā idam me trtīya-savanam āyur anu samtanuteti, māham prânānām adityānām madhye yajno vilopsīyety, udd hawva tata ety agado harva bhavatı. 6. If, in this period of life, any sickness should overtake him, let hım say, 'O ye vital breaths, ye dıtyas, let this third liba- tion of mine continue to a full length of life. Let not me, the sacrifice, be broken off in the midst of the vital breaths, the Adıtyas.' He anses from it; he becomes free from sickness. 7. etadd ha sma var tad vidvān āha mahidāsa aitareyah; sa kim ma etad upatapası, yo'ham anena na preşyāmītı; sa ha şodasam varşa-šatam ajīvat; pra ha şodašam varsa-satam jīvati, ya evam veda. 7. Verily, it was knowing this that Mahidasa Aitareya used to say, 'Why do you afflict me with this sickness, me, who am not going to die by it?' He lived a hundred and sixteen years. He, too, who knows this lives to a hundred and sixteen years. Mahidasa Aitareya was a dasa or a sudra by birth. According to Sayana's Introduction to the Attareya Bralmana, he was the son of

396 The Principal Upanisads III 17 6 a Brahmana seer by Itara, a low-caste woman As he was not given the same treatment as other sons, his mother prayed to Mahi or the goddess Earth, who granted her prayers The son was enabled to compose the Brahmanas and the Aranyakas This story implies a protest against the injustice of the caste system

Section 17

MAN'S LIFE A SACRIFICE

I sa yad aśıśısatı yat pıpāsatı, yan na ramate, tā asya dīksāh I When one hungers and thirsts and abstains from pleasures these constitute the initiatory rites The writer gives an account of a sacrifice which can be performed without any ceremomal and mn spirit even by hermits Privation is equated with initiation, enjoyments with the sacrificial sessions and chantngs, the virtues with the offerings, generation with regeneration and death with the last ritual the final bath 2 atha yad aśnātı, yat pıbatı, yad ramate, tad upasadaır eti 2 And when one eats and drinks and enjoys pleasures, then he joins in the Upasada ceremonies upasada a partrcular class of sacrificers who are happy because they take only milk upasadam ca payo-vratatva-mmittam sukham astr S 3 atha yadd hasatı yaj jaksatı, yan mathunam caratı, stuta- śastrar eva tad eti 3 And when one laughs and eats and indulges in sexual intercourse, then he joms in the chant and recitation. 4 atha yat tapo dānam ārjavam ahımsā satya-vacanam itt, tā asya daksınāh 4 And austerity, almsgiving, uprightness, non-violence, 417 140Ar

truthfulness, these are the gifts for the priests 5 tasmād āhuh sosyaty asostet punar utpādanam evāsya, tan maranam evāvabhrthah 5 Therefore they say 'He will procreate ' He has procreated -that is his new birth Death is the final bath (after the ceremony) 6 tadd hartad ghora āngırasah krsnāya devakī-putrāyoktvo- vāca, a-pipāsa eva sa babhūva so'ntavelāyām etat trayam pratı-

III I8 I. Chandogya Upanisad 397 padyet. aksıtam asi, acyutam ası, prāna-samsrtam asītr: tatrarte dve rcau bhavatah 6 When Ghora Angirasa, after having communicated this to Krsna, the son of Devaki, he also said, as he had become free from desire, 'In the final hour, one should take refuge in these three (thoughts) Thou art the indestructible, thou art the un- shaken, thou art the very essence of life' On this point, there are these two Rg verses Ś points out that the references are to the Yajus verses beginmng with (1) aksitam ast, (11) acyutam ası, and (ni) prana-samsitam ası See Bhagavad-Gitā, p 28 7 ād ıt pratnasya retasah, ud vayam tamasas-parı ıyotıh paśyanta uttaram svah paśyanta uttaram, devam devatrā suryam aganma jyotır uttamam iti, jyotır uttamam itr. 7 Proceeding from the primeval seed, they see the morning light that shines higher than the sky Seeing beyond darkness, the higher light, seeing the higher light, we attain to the sun god among the gods, the highest light, yea, the highest light

yad ıdhyate dıva In some texts, after retasah, we find yyotıh paśyantı vāsaram, paro 'Those that know Brahman, with their eyes turned aside, with their hearts purged by the restrictions of the ascetic life like brahma- carya see the light all round' mvrtta-caksuso brahma-urdo brahma- caryādı-mvrttı-sādhanaih śuddhāntahkarana a samantato yyotıh paśyantı Ś

Section 18 THE FOURFOLD NATURE OF THE INDIVIDUAL AND THE WORLD I mano brahmety upāsītety adhyātmam, athādhidarvatam ākāso brahmety (upasīta), ubhayam ādıstam bhavaty adhyatmam cādhidarvatam ca. I ( One should meditate on the mind as Brahman-this with regard to the self ) Now with reference to the divinities one should meditate on space as Brahman This is the twofold instruction, that which refers to the body and that which refers to the divinities

398 The Principal Upamsads III. I8. 6. akasa or space is used as it is 'all-pervading, subtle and free from limitations' sarva-gatatvat suksmatvat, upadhi-hinatvat Ś 2 tad etac catuspād brahma, vāk pādah, prānah pādaś caksuh pādah śrotram pāda ıty adhyātmam; athādhidawvatam, agmh pādo vāyuh pādah, ādıtyah pādo dıšah pāda ıty ubhayam evādıstam bhavaty adhyātmam carvādhidarvatam ca 2 That Brahman has four quarters Speech is one quarter, breath is one quarter, the eye is one quarter, the ear is one quarter This with reference to the self Now with reference to the divinities Fire is one quarter, air is one quarter, the sun 1s one quarter and the directions are one quarter This is the two- fold instruction with reference to the self and with reference to the divinities

3. vāg eva brahmanas caturthah pādah, so'gmnā jyotısā bhātı ca tapatı ca, bhātr ca tapatr ca kīrtyā yasasā brahma-varcasena, ya evam veda 3 Speech, verily, is a fourth part of Brahman It shines and warms with the light of fire He who knows this shines and warms with fame, with renown, and with the radiance of Brahma-knowledge

4 prāna eva brahmanas caturthah pādah, sa vāyunā jyotışā bhāti ca tapatı ca, bhātı ca tapatı ca kīrtyā yasasā brahma-varca- sena, ya evam veda 4 Breath, verily, is a fourth part of Brahman It shines and warms with the light of air He who knows this shines and warms with fame, with renown, and with the radiance of Brahma- knowledge. 5 caksur eva brahmanaś caturthah pādah, sa ādıtyena jyotışā bhāti ca tapatr ca, bhātr ca tapati ca kīrtyā yasasā brahma-varca- sena, ya evam veda 5 The eye, verily, is a fourth part of Brahman It shnes and warms with the light of the sun He who knows this shines and warms with fame, with renown, and with the radiance of Brahma- knowledge 6 śrotram eva brahmanaś caturthah pādah, sa dıgbhır jyotısā bhāt ca tapatı ca, bhātr ca tapatı ca kīrtyā yasasā brahma-varca- sena, ya evam veda, ya evam veda 6 The ear is a fourth part of Brahman It shines and warms with the light of the directions He who knows this shmes and

III. 19 3. Chăndogya Upanişad 399 warms with fame, with renown, and with the radiance of Brahma-knowledge.

Section 19 THE COSMIC EGG I. ādıtyo brahmety ādešah, tasyopavyākhyānam: asad evedam agra āsīt, tat sad āsīt, tat samabhavat, tad āndam mravartata, tat samvatsarasya mātrām ašayata, tan nirabhıdyata, te āndakapāle rajatam ca suvarnam cābhavatām. I The Sun is Brahman-this is the teaching. An explanation thereof (1s this). In the beginning this (world) was non-existent. It became existent. It grew. It turned into an egg. It lay for the period of a year. It burst open. Then came out of the egg- shell, two parts, one of silver, the other of gold. See R V X 129, Manu I I2. asat' non-existent, it does not mean absolute non-being. It is a state in which name and form were not manıfested: avyakrta-nama-rūpam. Ś. See also T U. II. 7. In CU. VI 2, the view that in the beginning there was only non- being is combated 2 tad yad rajatam seyam prthıvī, yat suvarnam sa dyauh; yag jarāyu te parvatāh, yad ulbam sa megho nīhārah, yā dhamanayas tā nadyah, yad vāsteyam udakam sa samudrah. 2. That which was of silver s this earth, that which was of gold is the sky. What was the outer membrane is the moun- tains; that which was the inner membrane is the mist with the clouds. What were the veins were the rivers What was the fluid withn is the ocean In the Orphic Cosmogony, Chronos and Adrastea produce a gigantic egg which is divided into two, the upper half forming the sky and the lower the earth 3. atha yat tad ajāyata so'sāv ādıtyah; tam jāyamānam ghoșā ulūlavo' nūdatışthan, sarvāņı ca bhūtāni, sarve ca kāmāh; tasmāt tasyodayam pratı pratyayanam prati ghoşā ullavo'nutthișthanti, sarvām ca bhitāns sarve ca kāmāh 3. And what was born from it is the yonder sun When he was born, shouts and hurrays as also all beings and all desires

400 The Principal Upanisads III 19 4. arose Therefore at his rise and his every return, shouts and hurrays as also all beings and all desires arise 4 sa ya etam evam vidvān ādıtyam brahmety upāste bhyāso ha yad enam sadhavo ghosa a ca gaccheyur upa ca mmrederan mimrederan 4 He, who knowing thus, meditates on the sun as Brahman, pleasant shouts will come unto him and delight him, yea, delight him.

IV I 5 Chāndogya Upanisad 40I

CHAPTER IV Section I

THE STORY OF JĀNAŚRUTI AND RAIKVA I aum jānaśrutır ha pautrāyanah śraddhādeyo bahudāyī bahu- pākya āsa, sa ha sarvąta āvasathān māpayām cakre, sarvata eva me'tsyantīti I Aum There was the descendant of Janasruta, his great grandson, a pious giver, a liberal giver, a preparer of much food He had rest houses built everywhere, with the thought 'everywhere people will be eating of my food' 2. atha ha hamsā msāyām atrpetuh, tadd harvam hamso hamsam abhyuvāda ho ho'yı bhallāksa, bhallāksa, jānaśruteh pautrāya- nasya samam dıvā jyotır atatam, tan mā prasānksīs tat tvā mā pradhāksīd itr 2 Then once at night, some swans flew past and one swan spoke to another thus, 'Hay, Ho, Shortsighted, Shortsighted. The light of Janasruti, the great grandson (of Janaśruta) has spread like the sky Do not touch it, lest it burn you.' v pradhāksīr for pradhāksīd 3 tam u ha parah praty uvaca kam vara enam etat santam sayugvānam wa raıkvam ātthetr Ko nu katham sayugvā rarkva itr 3 To it, the other one replied, 'Who is that man of whom you speak, as if he were Raikva, the man with the cart?' 'Pray, how is it with Raikva, the man with the cart?' Ś quotes Raikva in S B III 4 36 as one of the sages who attained brahma-jnana or divine wisdom though they did not observe the rules of castes and stages of lıfe. anāśramvena vartamāno'hi vidyāyām adhıkrıyate, kutah tad, drsteh, rarkva-vācaknavī-prabhrtīnām evam-bhitānam api brahmavitvasrutyupalabdheh 4 yatha krtāya vyıtāyādhareyah samyantı, evam enam sarvam tad abhısametr, yat kın ca prajāh sādhu kurvantı, yas tad veda yat sa veda, sa mayartad ukta ıtı 4 Even as all the lower throws of dice go to the winner with the highest throw, so whatever good men do, all goes to him. He also who knows what he knows, is thus spoken by me 5. tad u ha jānasrutih pautrāyana upašuśrāva, sa ha sami-

402 The Principal Upamışads IV 2. I. hāna eva kşattāram uvāca, angare ha sa-yugvānam wva rarkvam ātthetr, ko nu katham sa-yugva rarkva its 5 Now, Jnaśruti, the great grandson (of Janaśruta) over- heard this Then when he rose, he said to the attendant, 'O friend, you speak to me in the same way as to Raikva with the cart.' (He asked) 'How is it with Raikva, the man with the cart?' He overheard the conversation of the swans and spent the night brooding over it When he woke up, listening to the eulogistic chants of the bards, he turned to his attendant and said, 'You speak of me as of Raikva with the cart ' S 6 yathā krtāya vitāyādhareyāh samyanti, evam enam sarvam tad abhısametı, yat kın ca prajāh sādhu kurvantı, yas tad veda yat sa veda, sa mayartad ukta ıtr 6 Even as all the throws of the dice go to the winner with the highest throw, so whatever good men do, all goes to hm He also who knows what he knows is thus spoken of by me 7 sa ha ksattānvişya, nāvıdam itı pratyeyāya, tam hovāca yatrāre brāhmanasyānveşanā tad enam arccheti 7 The attendant searched for him and returned saying 'I did not find him.' Then he said to him, 'O where a Brähmana is searched for, there look for hım ' The Brahmanas are generally to be found in soltary places in the forests or on the banks of rıvers ekante'ranye nadi-pulinadau vivi- kte deše Ś The attendant was instructed to search in such places 8 so'dhastāc chakatasya pāmānam kasamānam upopaviveśa, tam hābhyuvāda, tvam nu bhagavah sa-yugvā rarkva itr, aham hy are, itr ha pratrañe, sa ha ksattā, avrdam itr pratyeyāya 8 He approached a man scratching the itch underneath a cart, and said to him, 'Pray, Sir, are you Raikva, the man with the cart?' He replied 'Yes, I am he' The attendant returned sayıng, 'I have found him out '

Section 2

THE STORY CONTINUED I. tad u ha jānaśrutıh pautrāyanah şat-satānı gavām mskam aśvatarī-ratham tad ādāya pratıcakrame, tam hābhyuvāda

IV. 2. 5. Chāndogya Upanisad 403 I. Then Janasruti, the great grandson (of Janaśruta) took with him six hundred cows, a gold necklace, and a chariot with mules and said to him: 2 ratkvemānı sat šaani gavām, ayam nişko'yam aśvatarī- rathah, anu ma etām bhagavo devatām šādhi, yām devatām upāssa

2. 'Raikva, here are six hundred cows, a gold necklace and a chariot with mules. Now Sir, please teach me the deity whom you worship.' 3. tam u ha parah pratyuvāca, ahahāre tvā, šūdra, tavarva saha gobhir astv iti, tad u ha punar eva jānaśrutih pautrāyanah sahasram gavam mskam asvatarī-ratham duhrtaram tad ādāya praticakrame 3 And to him, then, the other repled, 'Oh, necklace and carnage along with the cows be yours, O Sudra.' And then again, Janasruti, the great grandson (of Janaśruta) taking a thousand cows, a gold necklace and a chariot with mules, and his daughter too, went up to him Sudra The king is not a Sudra Ś explains it thus: 'The old teachers have explained this poit thus: by addressing him as Sudra, the sage Raikva shows that he already knows what is passing in the king's mind: The word Sudra meaning "one who is melting with sorrows at hearing the greatness of Raikva, as spoken of by the swans " Or it may be that the king is addressed as Sudra because he comes for instruction with an offering of riches like a Sudra and not with proper obeisance and attendance as befits the higher castes, and it does not mean that the king is a Sudra by caste. Others, however, explain that Raikva addressed bim thus, because he was enraged at his offering him so little, because it is also said that riches are to be accepted when plenty of it is offered' 4. tam habhyuvada, rarkvedam sahasram gavām, ayam nisko'yam asvatarī-rathah, iyam jāyāyam grāmo yasmunn asse; anv eva mā, bhagavah, sādhīti. 4 He said to him. 'Raikva, here are a thousand cows, here is a gold necklace, here is a chariot with mules, here is a wife and here is a village in which you dwell Pray, revered Sir, teach me.' 5. tasyā ha mukham upodgrhnann uvāca. ahahāremāh sūdra anenaıva mukhenālāpayişyathā itt; te harte raikva-parnā nāma mahāvrsesu yatrāsmā uvāsa sa tasmar hovāca. 5. Then, lifting up her (the daughter's) face toward himself,

404 The Principal Upanisads IV 3 2 he (1 e. Raikva) said, 'He has brought these (cows) along, Sudra, merely by this face you would make me speak' These are the villages called Raikva-parna, among the people of the Mahavrsas, where he lived Then he said to him

S quotes a verse to the effect that a life of studentship, gift of wealth, intelligence, knowledge of the Veda, love and knowledge are the six ways to the attainment of knowledge brahma-corī dhana-dāyī medhāvī srotriyah prryah rdyayā vē vdyām prāha, tāni tīrthān san mama

Section 3

RAIKVA'S TEACHING

I vāyur vāva samvargah, yadā vā agnır udvāyatı, vāyum evāpyets, yadā sūryo'stam etr vāyum evāpyeti, yadā candro'stam etr vāyum evāpyeti I Air, verily, s the absorbent, for when a fire goes out, it goes into the air When the sun sets, it goes into the air, and when the moon sets, it goes into the air

For Anaximenes air is theos, it is the primary substance His follower, Diogenes of Apollonia (fifth century B C ) makes out that air is not only the one onginal and permanent substance but is also in its purest form the substance of all psyche in the universe It has special affinities with the soul in anmals and human beings Simplicius quotes from his book, On Nature, 'Mankind and the other animals live on air, by breathing, and it is to them both soul and mind The soul of all amimals is the same, namely, air, which is warmer than the air outside, in which we live, though much colder than that near the sun In my opinion that which has intelligence is what men call air, and by it everything is drected and it has power over all things, for it is just this substance which I hold to be God' See W K C Guthne The Greeks and their Gods (1950), pp 135-36 The connection of life with breath and so with air seems obvious The Latin word for soul, anma, means both air and breath

2 yadāpa ucchusyantı, vāyum evāpryant, vayur hy evartan sarvān samurnkte, ity adhrdarvatam 2. When water dries up, it goes into the ar For air, indeed, absorbs them all This, with regard to the divinties

IV. 3. 7. Chāndogya Upanişad 405 3. athādhyātmam: prāņo vāva samvargah, sa yadā svapiti prānam eva vāg apyeti, prānam cakşuh, prānam śrotram, prānam manah, prano hy evartān sarvān samurnkte iti. * 3. Now, with reference to the self: Breath, indeed, is the absorbent. When one sleeps, speech just goes into breath; sight goes into breath; hearing goes into breath; the mind goes into breath For breath, indeed, absorbs all this. 4. tau vā etau dvau samvargau, vāyur eva devesu, prānah prăneșu. , 4. These two, verily, are the two absorbents, air among the gods, breath among the breaths. 5 atha ha saunakam ca kāpeyam abhıpratārınam ca kāksa-

dadatuh. senim parivişyamāņau brahmacārī bıbhıkse, tasmā u ha na

5. Once upon a time, when Saunaka Käpeya and Abhipra- tārin Kāksasen were being served with food, a student of sacred knowledge begged of them. They did not give to him anything. 6, sa hovāca. mahātmanaś caturo deva ekah kak sa jagāra bhuvanasya gopāh. tam, kāpeya, nābhrpaśyantı martyāh abhıpratārin bahudhā vasantam. yasmai vā etad annam, tasmā etan na dattam it. 6. Then he said, 'The one god has swallowed up four great ones, he who is the guardian of the world. Hım, O Kapeya, mortals do not see, though he abides in manifold forms, O Abhipratärin. Verily, this food has not been offered to him to whom it belongs.'

Brahman. The food you have refused to me, you have really refused to The one god is said to be Praja-patt. 7. tad u ha saunakah kāpeyah pratimanvānah pratyeyāya *. ātmā devānām jamtā prajānām hiranya-damstro babhaso'nasürıh: mahāntam asya mahımānam āhuļ, anadyamāno yad anannam attı ili var vayam brahmacārin, idam upāsmahe, dattāsmar bhıkşām iti. : 7. Then Saunaka Kapeya, reflecting on this, replied. 'It is the self of gods, the creator of all beings, with golden teeth,

406 The Principal Upanisads IV. 4 2. the eater, the truly wise one They speak of his magnificence as very great indeed, because he eats what is not food, without being eaten Thus, verily, O student of sacred knowledge, do we meditate on this ' (Then he said to his attendants) 'give hım food.' hiranya golden, undecaying, undamaged amrla, abhagna Ś anasurih. traly wise. sūrir eva S 8. tasma u ha daduh; te vā ete pañcānye pañcānye dasa santas tat krtam, tasmāt sarvāsu diksv annam eva dasa krtam, sarsā vırād annādī, tayedam sarvam drştam, sarvam asyedari drstam bhavati, annādo bhavati ya evam veda, ya evam veda 8. Then they gave (food) to him These five and the other five make ten and that is the highest throw in dice Therefore in all directions, these ten are the food and the highest throw. This is Viraj, the eater of food Through it, this whole world becomes seen. One who knows this, sees all this and becomes an eater of food, yea, one who knows this. The first five are air, fire, sun, moon and water The second five are breath, speech, eye, ear and mind

CHAPTER IV

Section 4

THE STORY OF SATYAKĀMA I. salyakāmo ha jābālo jabālām mātaram āmantrayām cakre, brahmacaryam, bhavatı, vwvatsyāmı, kim gotro nv aham asmīti I. Once upon a time Satyakama Jābala addressed his mother Jabala, 'Mother, I desire to live the life of a student of sacred knowledge. Of what family am I?' 2. sā hainam uvāca, nāham etad veda, tāta, yad gotras tvam ası, bahv aham carantī paricārinī yauvane tvām alabhe, sāham etan na veda yad-gotras tvam ası, jabālā-tu nāmaham asmi, satyakāmo nāma tvam asi, sa satyakāma eva jābālo bruvītha rtt. 2. Then she said to him. 'I do not know, my child, of what family you are. In my youth, when I went about a great deal, as a maid servant, I got you So I do not know of what family you are. However, I am Jabala by name and you are Satyakāma

IV 4.5. Chāndogya Upanisad 407 by name. So you may speak of yourself as Satyakama Jābāla (the son of Jabala). Ś says that she had no time to ascertain about her gotra or family as she had to move about much in her husband's house, attending upon guests 3 sa ha haridrumatam gautamam etyovāca, brahmacaryam bhagavatı vaisyāmi, upeyām bhagavantam iti 3. Then he went to Gautama, the son of Haridrumat and said, 'I wish to become a student of sacred knowledge. May I become your pupil, Venerable Sir.' 4 tamhovāca, kım-gotro nu, saumya, asītı; sa hovāca, nahametad veda, bhoh, yad-gotro'ham asmi, aprccham mātaram, sa ma pratyabravīt, bahv aham carantī parıcārinī yauvane tvām alabhe, sāham etan na veda yad-gotras tvam asi, jabālā tu nāmāham asmi, satyakāmo nāma tvam asīti, so'ham satyakāmo jābālo'smi, bhoh,

4 He said to him 'Of what family are you, my dear?' He repled, 'I do not know this, sir, of what family I am I asked my mother. She answered me, "In my youth, when I went about a great deal as a maid-servant, I got you So I do not know of what family you are I am Jabala by name and you are Satyakama by name." So I am Satyakāma Jabala, Sir.' 5. tam hovaca, nartad abrahmano vivaktum arhatı; samidham saumya, āhara, upa tvā nesye, na satyād agā iti, tam upanīya kyšānām abalānām catuh-satā gā mrākrtyovāca, imāh, saumya, anusamvrajeti, tā abhiprasthāpayann uvāca, nāsahasrenāvarte- yet sa ha varsa-ganam provāsa, tā yadā sahasram sampeduh. 5 He then said to him, 'None but a Brahmana could thus explain Bring the fuel, my dear, I will receive you, as a pupil. Thou hast not departed from the truth Having initiated him, he separated out four hundred lean, weak cows and said, 'Go with these, my dear' While taking them away, he said, 'I may not return without a thousand.' He lived away a number of years When they came to be a thousand.

408 The Principal Upanişads IV 6 I. Sectron 5

THE FOUR QUARTERS OF BRAHMAN I atha haınam rşabho'bhyuvāda, satyakāma ıtı, bhagavah it ha pratrsuśrāva; prāptāh, saumya, sahasram smah, prāpaya na ācārya-kulam I. Then the bull spoke to hım, sayıng, 'Satyakama" He replied, 'Revered Sır' 'We have reached a thousand, my dear, take us to the teacher's house' 'Ium, thus equipped with faith and austerity, the deity of the air, connected with the directions, having become satisfied, entered into the bull' tam etam śraddha-tapobhyām sıddham vāyu-devatā dik-sa- mbandhınī tusta saty rsabham anupravisya Ś 2 brahmanas ca te padam bravānītı, bravītu me, bhagavān, ıtı, tasmar hovāca prācī dık kalā, pratīcī dık kalā, daksınā dık kalodīcī dık kalarsa vai, saumya, catus-kalah pado brahmanah prakāsavān nāma. 2 'And let me declare to you a quarter of Brahman' 'Tell me, Revered Sir ' To him, it then said, 'The east is one quarter, the west is one quarter, the south is one quarter, and the north is one quarter This, verily, my dear, 1s Brahman's four- quartered foot named the Shining 3 sa ya etam evam vidvamś catus-kalam pādam brahmanah prakāsavān ıty upāste prakāsavān asmıml loke bhavatı, prakāśavato ha lokān jayatı, ya elam evam vidvāms catuş-kalam pādam brahmanah prakāsavān ity upāste 3 'He who, knowing it thus, meditates on this four quartered foot of Brahman named the Shining becomes shining in this world Then he wins shining worlds, who, knowing it thus, meditates on the fourquartered foot of Brahman, named the Shining'

Section 6

THE FOUR QUARTERS OF BRAHMAN (continued) I agnıs te pādam vakteti, sa ha śvo bhūte gā abhiprasthāpa- yām cakāra, tā yatrābhı-sāyam babhūvuh, tatrāgnım upasamād-

IV 7 I Chandogya Upanisad 409 hâya, gā uparudhya, samıdham ādhāya, pascād agneh prăn upopavivesa I 'Fire will declare to you the other quarter of Brahman' He, then, when it was the morrow, drove the cows on When they came, at evening, he lighted a fire, penned the cows, laid on fuel, and sat down to the west of the fire, facing the east 2 tam agnır abhyuvāda, satyakāma iti; bhagavah, it ha pratiśuśrāva. 2 The Fire said to hım, 'Satyakama.' He replied, 'Revered Sır' 3. brahmanah, saumya, te pādam bravānītı, bravītu me, bhaga- vân tı; tasmar hovāca; prthivī kalā'ntarıksam kalā, dyauh kalā, samudrah kalā, eşa var, saumya, catus-kalah pādo brahmano' nantavān nāma. 3 'Let me declare to you, my dear, a quarter of Brahman.' 'Tell me, Revered Sir.' To him, it then said, 'The earth is one quarter, the atmosphere is one quarter, the sky is one quarter, the ocean is one quarter Ths, verily, my dear, is Brahman's fourquartered foot, named the Endless. 4 sa ya etam evam vidvāmś catuş-kalam pādam brahmano anantavăn ıty upāste, anantavān asmml loke bhavatr, anantavato ha lokān jayatı, ya etam evam vıdvāmś catuş-kalam pādam brahmano anantavān ity upāste 4 'He, who knowing it thus, meditates on this fourquartered foot of Brahman as the Endless becomes endless in this world. Then, he wins endless worlds, who knowing it thus, meditates on the fourquartered foot of Brahman as the Endless.'

Section 7 THE FOUR QUARTERS OF BRAHMAN (continuca) I hamsas te padam vakteti, sa ha svobhīte ga ab'nprastha- payām cakāra, tā yatrābhisāyam babhūvuh, tatrāgmım upasa- mādhāya, gā uparudhya, samıdham ādhāya pascad agneh prān upopavivesa.

4I0 The Principal Upanisads IV. 8 I. I. 'A swan will tell you (another) quarter.' He, then, when it was the morrow, drove the cows on. When they came at evenmg, he lighted a fire, penned the cows, laid on the fuel, and sat down to the west of the fire, facing the east 2. tam hamsa upanpatyābhyuvāda, salyakāma iti, bhagavah, th ha pratisusrāva 2 A swan flew down to hm and said, 'Satyakama,' He replied 'Revered Sir.' 3. bralmanah, saumya, te pādam bravānīti, bravītu me bhagavan, itı, tasmai hovāca agnıh kalā, sūryah kalā, candrah kalā, vidyut kalā, eşa vai, saumya, catuş-kalah, pādo brahmano jyotışmān nāma. 3 'Let me declare to you, my dear, a quarter of Brahman' 'Tell me, Revered Sir.' To him, it then said, 'Fire is one quarter, the sun is one quarter, the moon is one quarter and the hghtning is one quarter'. This, verly, my dear, is Brahman's four- quartered foot named the Lummnous 4 sa ya etam evam vidvams catuş-kalam pādam brahmano ıyotişmān ıty upāste, jyotişmān asmuil loke bhavati, yyotișmato ha lokan jayatı ya ctam cvam vidvāms catuş-kalam pādam brahmano ıyotışman ity upāste. 4 'He, who, knowing it thus, meditates, on this fourquartered foot of Braliman as the Luminous becomes luminous in the world, Then he wins luminous worlds, who, knowing it thus,

Luminous ' meditates on the fourquartered foot of Brahman as the

Section 8

THE FOUR QUARTERS OF BRAHMAN (continned) I. madguş te pādam vakteti, sa ha śvobhūite gā abluprasthā- payām cakāra, tā yatrābhı sāyam babhūvuh, tatrāgnım upasa- mādhāya, gā uparudhya, samidham adhaya, pascad agneh prān upopavrvesa I. 'A diver-bird will tell you (another) quarter He, then, when it was the morrow, drove the cows on When they came at evening, he lighted a fire, penned the cows, laid on the fuel and sat down to the west of the fire, facing the east.

IV 9. 2. Chandogya Upanisad 4II 2 tam madgur upanipatyābhyuvāda, satyakāma, iti bhagavah, sti ha pratsuśrāva. 2 A diver-bird flew down to him and said. 'Satyakama' He repled: 'Yes, Sır' 3. brahmanah, saumya, te pādam bravānīti, bravītu me bhagavān itr, tasmar hovāca, prānah kalā, cāksuh kalā śrotram kalā, manaķ, kata eşa var, saumya, catus-kalah pādo brahmana āyatanavān nāma. 3. 'Let me declare to you, my dear, a quarter of Brahman.' Tell me, Revered Sir.' To him it then said, 'Breath is one quarter, the eye is one quarter, the ear is one quarter, and the mind is one quarter. This, verily, my dear, is the fourquartered foot of Brakman named Possessing a support. 4 sa ya etam evam udvāms catus-kalam pādam brahmaņa äyatanavān ıty upāste, āyatanavăn asmīmi loke bhavati, āyata- navato ha lokan jayatı, ya etam evam vidvāms catus-kalam pādam brahmaņa āyatanavān ity upāste. 4 'He, who, knowing it thus, meditates on this fourquartered foot of Brahman as possessing a support, comes to possess a support in this world. Then he wins worlds possessing a support, who, knowing it thus, meditates on the fourquartered foot of Brahman as 'possessing a support.'

Section 9 SATYAKAMA RETURNS TO THE TEACHER I prāpa hācārya-kulam, tam ācāryo'bhyuvāda, satyakāma tti; bhagavah, ttr ha pratrsusrāva. I Then he reached the teacher's house The teacher said, 'Satyakāma.' He replied, 'Yes, Revered Sir.' 2, brahma-vıd iva vai, saumya, bhāsı, ko nu tvanusaśāseti, anye briyāt manusyebhya itì ha pratijajne, bhagavams to eva me kāme 2 'Verily, my dear, you shine like one knowing Brahman. Who has taught you?' He replied, 'Others, than men. But I wish, Revered Sir, that you teach me.' Cp St. Bernard. 'What I know of the divine sciences and Holy 0

4I2 The Principal Upanisads IV 10 3 Scripture, I learnt in woods and fields I have had no other masters than the beeches and the oaks' One who knows Brahman has his senses tranquillised, wears a smiling face, is free from anxiety and is of fulfilled purpose pra-

bhavatr S sannendryyah prahasita-vadanas ca mscintah krtartho brahma-vid

3 śrutam hy eva me bhagavad-drśebhyah, ācāryādd hawa vidyā udıtā sādhistham prāpatītı, tasmar hartad evovāca atra ha na kıñ cana vīyāyeti, vīyāyett 3 'For I have heard from persons like you, Revered sir, that the knowledge which has been learned from a teacher best helps one to attain his end ' To him, he then declared it In it nothing whatsoever was left out, yea, nothing was left out

Section IO

BRAHMAN AS LIFE, JOY AND ETHER I upakosalo ha var kāmalāyanah satyakāme jābāle brahma- caryam uvāsa, tasya ha dvādasa varsāny agnīn paricacāra, sa ha smānyān antevāsınah samāvartayars tam ha smawva na samā- vartayatı. I. Now, verily, Upakosala, the son of Kamala dwelt with Satyakama Jabala, as a student of sacred wisdom He tended his fires for twelve years But the teacher, though he allowed other pupils (after they learnt the sacred wisdom) to return to their homes, did not allow him (Upakosala) to depart 2, tam jāyovāca, tapto brahmacārī, kusalam agnīn paricacārīn, mā tvāgnayah paripravocan, prabrīhy asmā itı, tasmar ha aprocyarva pravāsāmcakre 2 His wife said to him, '(this) student of sacred wisdom has performed his penance and tended the fires well Let not the fires blame you Give him the teaching' But he went away without teaching him 3 saha vyādhınānašıtum dadhre, tam ācārya-jāvovāca, brahma- carm, asana, kim nu nasnasr iti. sa hovaca, bahava ime'smin puruşe kāmā nānātyayāh, vyādhıbhıh pratıpūrno'smı, nāsişyāmi 3 Then, on account of sickness (grief), he resolved not to eat

IV II 2 Chandogya Upanisad 4I3 The teacher's wife said to him 'O student of sacred wisdom, please eat. Why, pray, do you not eat?' Then he said, 'Many are the desires in this person which proceed in different directions. I am filled with sicknesses (griefs). I will not eat.' 4 atha hagnayah samūdire, tapto brahmacarī, kusalam nah paryacārīt, hantāsmai prabravāmetr tasmar hocuh, prāno brahma, kam brahma, kham brahmeti. 4. Then the fires said among themselves: 'Ths student of sacred wisdom has performed his penance and tended us well. Let us teach him then.' They then said to him 'Life is Brahman, Joy is Brahman, Ether is Brahman.' ākāśa ether or space 5 sa hovāca vijānāmy aham yat prāno brahma, kam ca tu kham ca na vyanamiti te hocuh, yad vava kam tad eva kham, yad eva kham tad eva kam itr, pranam ca hasmai tad akasam cocuh. 5. Then he said, 'I understand that life is Brahman But joy and ether I do not understand.' They said (to hum), 'Joy, verily, that is the same as ether. Ether, verily, that is the same as joy.' Then they explained to him life and ether.

THE SAME PERSON IS IN THE SUN, AND IN THE Section II

HOUSEHOLD FIRE I atha hainam gārhapatyo'nusasāsa, prthivy agnir annam ādıtya ıti, ya eşa ādıtye puruso drsyate so'ham asmr, sa evāham asmīti I Then the Garhapatya fire instructed him, 'Earth, Fire, Food and Sun (are forms of me), the person that is seen in the Sun, I am he, I am he, indeed. garhapatya: the fire in the household. 2 sa ya etam evam vidvān upāste, apahate pāpa-krtyām, lokī bhavati, sarvam ayur etr, jyog jīvatı, nāsyāvara-purusāh ksīyanie, upa vayam tam bhungamo'smims ca loke'musmims ca, ya etam cram vidvān upāste. 2 'He who knowing this meditates (on the fire) destroys

414 The Principal Upanişads IV. 13. I. sinful actions, becomes possessor of (ths) world, reaches full life, lives brightly His descendants do not perish Both in this world and in the yonder we serve him who knowing this meditates (on the fire)' jyog brightly, conspicuously. uyvalam S

Section I2

THE SAME PERSON IS IN THE MOON AND IN THE SACRIFICIAL FIRE (INTENDED FOR THE MANES) I atha hainam anvāhāryapacano'nušašāsa: āpo dišo nak- şatrānı candramā itı, ya eșa candraması puruso drsyate so'ham asmı sa evāham asmīti. I. Then, the anvaharyapacana instructed him 'Water, the quarters, the stars, the moon (are forms of me), the person that is seen in the moon, I am he, I am he, indeed' 2 sa ya etam evam vıdvān upāste'pahate pāpakrlyām lokī bhavatı, sarvam āyur etr, jyog jīvatı, nāsyāvara purusāh ksīyante, upa vayam tam bhunjāmo'smimś ca loke'musmims ca, ya etam evam udvān upāste 2 'He who knowing this meditates (on the fire) destroys sinful actions, becomes possessor of (this) world, reaches full life, lives brightly, His descendants do not perish Both in this world and in the yonder we serve him, who knowing this, meditates on (the fire) '

Section I3 THE SAME PERSON IS IN THE LIGHTNING AND THE FIRE I. atha hainam āhavanīye'nušašāsa, prāna ākāso dyaur vidyud itı, ya esa vidyutı puruso drsyate, so'ham asmı, sa evāham asmīti. I. Then the ahavaniya (fire) instructed him Breath, space,

IV. 14 3. Chandogya Upanişad 4I5 sky and lightning (are forms of me); the person that is seen in the lightning. I am he, I am he, indeed. While the anvaharya fire is that on the altar on the southern side, the ahavaniya fire is that on the altar on the eastern side. 2. sa ya etam evam vidvan upāste pahate pāpakriyām, lokī bhavatı, sarvam ayur etr, jyog jīvatı, nāsyāvarapuruşāh ksīyante, upa vayam tam bhunjamo'smims ca loke'musmims ca ya etam evam vidvān upāste. 2. 'He who knowing this meditates (on the fire) destroys sinful actions, becomes possessor of (this) world, reaches full life, lives brightly. Hs descendants do not perish. Both in this world and in the yonder we serve him, who, knowing this, meditates (on the fire).'

Section I4 KNOWLEDGE OF THE SELF I. te hocuh upakosala, eşā, saumya, te'smad-vidyātma-vıdyā ca. ācāryas tu te gatim vaktetr. ājagāma hāsyācāryah, tam ācāryo 'bhyuvādopakosala itı I. Then they (the fires) said, 'Upakosala dear, you have this knowledge of our selves and knowledge of the self. But the teacher will tell you the way.' Then the teacher returned The teacher spoke to him 'Upakosala.' 2. bhagavah, itı ha pratrsuśrāva; brahma-vid wa, saumya, te mukham bhati, ko nu tva'nusasaseti, ko nu ma'nusisyad bhoh, ti ıha apeva mhnuta, ime nūnam īdrśā, anyādrśā itihāgnīn abhyude kım nu, saumya, kila te'vocann itı. 2. 'Revered Sir,' he answered. 'Dear, your face shines like that of one who knows Brahman. Who has instructed you?' 'Who should instruct me, sir,' said he. Here he conceals it as it were And he said (pointing to the fires), 'They are of this form now, but they were of a different form' The teacher said, 'What dear, did they indeed tell you?' 3 ıdam, iti ha pratyjajne, lokān vāva kila, saumya te'vocan, aham tu te tad vaksyāmi yathā puskara-palāsa apo na ślisyante,

4I6 The Principal Upamsads IV I5 5 evam evam-vıdı pāpam karma na šlısyata ıtı, bravītu me bhagavān itr, tasmar hovāca 3 'This,' he replied 'They, dear, have indeed spoken to you about the worlds, but I will tell you this and as water does not cling to the lotus leaf, so evil deed does not chng to one who knows it' 'Tell me, revered sir' To him, he then said

Section I5

THE WAY TO BRAHMALOKA

I. ya eso'ksını puruso drśyate, esa ātmā it hovāca, etad amriam abhayam, etad brahmetr, tad yady apy asmın sarpır vodakam vā sincatı, vartmanī eva gacchatı I He said, 'The person who is seen in the eye, he is the self This is the immortal, the fearless, this is Brahman So even If one drops melted butter or water into this (eye), it goes away by the sides We can see the self in the eye, only if we are pure of heart nvrtta-caksu-bhır brahmacaryādı-sādhana-sampannarh sāntarh viveki- bhar drster drasta S 2 etam samyad-vāma ıty ācaksate, etam hi sarvām vāmāny abhısamyantı, sarvāny enam vāmāny abhısamyantı, ya evam veda 2 This they call samyad-vama for all desirable things go towards him All desirable things go to him who knows this vāmām desırable thıngs vananīyām sambhajanīyān sobhanām Ś. 3 esa u eva vāmanīh, esa hi sarvānı vāmānı nayatı, sarvām vāmān nayatı, ya evam veda 3 He is also Vamanī for he brings all desirable things He who knows this brings all desirable things 4 eşa u eva bhāmanīh, esa hı sarveșu lokesu bhātr, sarvesu lokeşu bhātr, ya evam veda 4 He is also bhamani for he shines in all worlds He who knows this shines in all worlds 5 atha yad u cawvāsmın chavyam kurvantı yadı ca na arcısam evābhısambhavantı, arcıso'har ahna āpūryamāna-paksam, āpūr- yamāna-paksād yān sad udann etr māsāms tan, masebhyah

IV I6 2 Chāndogya Upamısad 417 sanwvatsaram, samvatsarād ādityam, ādıtyāc candramasam, candramaso vidyutam, tat puruso'manavah, sa enam brahma gamayatı, esa deva-patho brahma-pathah, etena pratrpadyamana ımam mānavam avartam nāvartanta itr, navartanta itt. 5 Now for such a one whether they perform the cremation obsequies or not, he goes to light, from light into the day, from the day mnto the half-month of the waxing moon; from the half- month of the waxing moon into the six months when the sun moves northwards, from the months into the year, from the year into the sun, from the sun into the moon, from the moon into lghtning. Then there is a person, not human. He leads them to Brahman This is the way to the gods, the way to Brahman. Those who proceed by it do not return to the human condition, yea they do not return. The reference here is to Brahman who resides in the regions of salya· satya-loka-stham. Ś The followers of the ceremonial code pass along the path called pitr-yana and they return to this world Those who live n the forests practise austerities, go along the path called deva-yana and do not return to this world

Section I6

SILENCE AND SPEECH IN SACRIFICES I eșa ha var yajño yo'yam pavate, eşa ha yann idam sarvam punātı, yad esa yann ıdam sarvam punātı, tasmād esa eva yagñas tasya manas ca vāk ca vartanī I Venly, that which purifies here (1e the wind) is the sacnfice for he, moving along, purifies all this. And because moving along he purifies all this, he is the sacrifice. Of that mind and speech are the ways. 2 tayor anyatarām manasā samskarotı brahmā, vācā hota'- dhvaryur udgātā anyatarām; sa yatropākrte prātar-anuvāke purā parıdhānīyāyā brahma vyavavadati, 2 Of these the Brahma priest performs one with his mind; by speech the Hotr, the Adhvaryu and the Udgatr priests the other. When the morning htany has commenced and before the concluding recitation, the Brahma pnest has to speak

418 The Principal Upanişads IV. 17. I Generally the Brahma priest follows the sacrifice with his mind, 1 e. in silence When he breaks the silence, then the mental exercise is mnterrupted, for he also resorts to speech. The performance of the Brahma priest should be an act of meditation. 3 anyatarām eva vartanīm samskarotı, hīyate' nyatarā, sa yatharkapād vrajan ratho varkena cakrena vartamāno rışyatı, evam asya yajño rışyatı, vajnam rışyantam yajamāno'nurışyati, sa ıştvā pāpīyān bhavatı 3 He performs one way only (that by words) but the other is injured Even as a one-footed man walking or as a one-wheeled chariot moving is injured, even so is his sacrifice injured. When the sacrifice is injured, the sacrificer is injured By having sacrificed he becomes worse off. samskarana remaking, reintegration See Artareya Brahmana. VI. 27; Satapatha Brāhmana, VII. I 2. I, Artareya Aranyaka, III, 2 6 4 atha yatropākrte prātar-anuvāke na purā parıdhānīyāyā brahmā vyavavadatı, ubhe eva vartanī samskurvantı, na hīyate' nyatarā 4 But when after the morning litany has begun and before the concluding recitation the Brahma priest does not speak, they perform both ways and neither is injured. 5. sa yathobhayapād vrajan ratho vobhābhyām cakrābhyām vartamānah pratıtısthatı, evam asya yajñah pratitisthatı, yarñam pratıtışthantam yajamāno' nupratıtışthatı, sa ıştvā Šreyān bhavati 5 As a two-footed man walking or as a two-wheeled chariot moving is well-supported, even so is his sacrifice well supported. When the sacrifice is well supported the sacrificer is well supported By having sacrificed he becomes better off. The Brahma priest knows the wisdom of sılence. mauna-vynanam Ś

Section 17 HOW THE BRAHMA PRIEST CORRECTS MISTAKES IN THE SACRIFICIAL RITUAL I praāpatır lokān abhyatapat, teşām tapyamānānām rasān prāvrhat, agnım prthivyāh vāyum antarıkşāt, ādıtyam divah.

V. 17 6. Chāndogya Upanişad 4T9 I Praga-pati brooded on the worlds. As they were brooded on, he extracted their essences, fire from the earth, air from the atmosphere, the sun from the sky 2 sa etās tisro devatā abhyatapat, tāsām tapyamānānām rasān prāurhat agner ycah, vāyor yajumsi, sāmāny ādityāt. 2 On these three deities he brooded. As they were brooded on, he extracted their essences, the Rg verses from the fire, the Yajus formulas from the air, the Saman chants from the sun

3 sa etâm trayīm vidyām abhyatapat, tasyās tapyamānāyā rasān prāvrhat, bhur ity rgbhyah, bhuvar iti yajurbhyah, svar itt sāmabhyah. 3 On this threefold knowledge he brooded As it was brooded upon he extracted its essences; bhur from the Rg verses; bhuvas from the Yajus formulas; svah from the Saman chants 4 tad yady ykto rısyed bhith svāheti gārhapatye juhuyat, cām eva tad rasena rcām vīryena ycām yajnasya viristam samdadhāti. 4. If (the sacrifice) is injured from the Rg verses, one should make an oblation in the householder's fire with the words bhih, hail. So by the essence of the Rg verses themselves, by the power of the Rg verses, he binds together (heals) the injury to the Rg sacrifice 5 atha yadı yajusto risyed bhuvah svāheti daksināgnau juhuyāt yajusām eva tad rasena yajuşām vīryeņa yajuşām yajnasya viristam samdadhāti 5 Again, If (the sacrifice) is injured by the Yajus formulas one should make an oblation in the southern fire with the words 'bhuvah' hail So by the essence of the Yajus formulas them- selves, by the power of the Yajus formulas he binds together (heals) the injury to the Yajus sacrifice. 6 atha yadı sāmato risyet, svah svāhety āhavanīye juhuyāt, samnam eva tad rasena sāmnām vīryeņa sāmnām yajnasya vırıstam samdadhātı. 6 Again, if (the sacrifice) is injured by the Sama chants, one should make an oblation in the ahavaniya fire with the words 'svar' hail So by the essence of the Sama chants themselves, by the power of the Sama chants, he binds together (heals) the injury to the Saman sacrifice If the injury be with regard to Brahma, S says, one should make 0*

420 The Principal Upanışads IV 17.I0 an oblation m all the three fires, pronouncing all the three, bhuh, bhuvah, svah, as the injury relates to all the three Vedas 7 tad yathā lavanena suvarnam samdadhyāt, suvarnena raja- tam, rajatena trapu, trapunā sīsam, sīsena loham, lohena dāru, dāru carmanā 7 Just as one would bind together gold with (borax) salt, silver with gold, tin with silver, lead with tin, iron with lead, wood with iron or wood with leather loha iron or brass 8 evam esām lokānām āsām devatānām asyās trayyā vıdyāyā vīryena yajñasya vırıştam samdadhātı, bheşaja-krto ha vā eşa yajnah yatraıvam-vid brahma bhavatı. 8 So does one bind together (heal) any injury to the sacrifice with the power of these worlds, of these gods, and of the three Vedas Verily, such a sacrifice is well healed when there is a Brahma priest knowing this healed bhesaja-krto ha vā esa yajñah, rogārta iva pumam crkitsakena suśıksitenarva yagño bhavatı 9 esa ha va udak-pravano yajnah, yatrawvam-vıd brahmā bhavatı, evam-vıdam ha vā eşā brahmānam anu gāthā yato yata āvartate, tat tad gacchatı mānavah 9 Verily, that sacrifice is inclined to the north, in which there is a Brahma priest who knows this And with regard to such a Brahma priest there is this song Wherever it falls, thither the man goes manava silent from mauna, silence, or thoughtful, from manana Whenever mistakes are committed, he breaks his silence and corrects them, for it is said, 'Whenever it fails, thither the man goes' I0. brahmavarka rtvık kurūn asvābhiraksatı, evam vidd ha vai brahmā yajnam yajamānam sarvāms ca rtvrjo'bhırakşatı, tasmād evam-vıdam eva brahmānam kurvīta, nānevam-vıdam, nānevam- udam IO The Brahma priest as a Rtvik prest protects the sacri- ficers like a mare, 1 e the Brahma priest knowing this protects the sacrifice, the sacrificer and all the Rtvik priests Therefore one should make one who knows this as his Brahma priest, not one who does not know it, yea, not one who does not know it

VI6 Chāndogya Upanişad 42I

CHAPTER V Section I

ON BREATH, THE SOUL AND THE UNIVERSAL SELF. THE FIVE BODILY FUNCTIONS AND THE IMPORT- ANCE OF BREATH I yo ha vai jyestham ca śrestham ca veda, jyesthaś ca ha var śreşthaś ca bhavati, prāno vāva jyesthas ca śresthaś ca. I. Verly, he who knows the oldest and the best becomes himself the oldest and the best. Breath indeed is the oldest and the best. Ś explams that breath is the oldest because it functions prior to the sense activities, even when the child is in the womb. 2. yo ha vai vasistham veda, vasıstho ha svānām bhavatt, vāg vāvā vasısthah 2. Verily, he who knows the most prosperous becomes the most prosperous of his own (people) Speech, indeed, is the most prosperous.

3 yo ha var pratstham veda, pratr ha tisthaty asmims ca loke 'musmims ca, cakşur vāva pratisthā. 3. Verily, he who knows the firm basis becomes firm in this world and in the yonder. The eye, indeed, is the firm basis. 4. yo ha var sampadam veda, sa hāsmar kāmāh padyante daivās ca mānuśaś ca, śrotram vāva sampat 4. Verily, he who knows success, his desires succeed, both human and divine. The ear, indeed, is success. 5. yo ha va ayatanam vedāyatanam ha svānam bhavati, mano ha vā āyatanam. 5 Venly, he who knows the abode becomes the abode of his people The mind, indeed, is the abode manah mind, for all objects are perceived by the mind mndri- yopahrtanām visayānām bhoktr-arthanām pratyaya-rūpānam mana āyatanam āśrayah. Ś.

Šreyān asmīti. 6. atha ha pranaaham-śreyası vyudıre aham śreyan asmi, aham 6. Now the (five) senses disputed among themselves as to

422 The Principal Upanisads V. I I0 who was superior saying (in turn) 'I am superior' 'I am superior' Cp Praśna II 3, A U II 4, BU VI I I-14, KU III 3 7. te ha prānāh prajā-patım prtaram etyocuh, bhagavan, ko nah śrestha itı, tān hovāca, yasmın va utkrante sarīram pāpsthataram wa drśyeta, sa vah śrestha itr 7 Those senses went to Praja-patt, (their) father and said, 'Venerable sir, who is the best of us"' He said to them, 'He on whose departing the body looks the worst, he is the best among you ' 8 sā ha vāg uccakrāma, sā samvatsaram prosya paryetyovāca, katham aśakata rte maj jīvıtum itı, yathā kalā avadantah prānantah prānena, pasyantaš caksusā, rnvantah Śrotrena, dhyāyanto manasarvam it, praviveśa ha vāk 8 Speech departed and having stayed away for a year returned and said, 'How have you been able to live without me?' (They replied) 'Like the dumb not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind Thus (we lived) ' Speech entered in 9 caksur hoccakrāma, tat samvatsaram prosya paryetyovāca, katham aśakata rte maj jiurtum itr, yathāndhā apaśyantah, prānantah prānena, vadanto vācā, śrnvantah śrotrena, dhyāyanto manasarvam it, pravivesa ha caksuh. 9 The eye departed and having stayed away for a year returned and said, 'How have you been able to live wthout me?' (They replied) 'like the blind not seeing but breathing with the breath, speaking with speech (the tongue), hearing with the ear, thinking with the mind Thus (we lived)' The eye entered in

I0 śrotram hoccakrāma, tat samvatsaram prosya paryetyovāca, katham asakata rte mag jīvrtum ıtı, yathā badhıra asrnvantah, prānantah prānena, vadanto vācā, pašyantas caksusā, dhyāyanto manasarvam itr, praviveśa ha śrotram I0 The ear departed and having stayed away for a year returned and said, 'How have you been able to live without me?' (They replied) 'like the deaf not hearing, but breathing with the breath, speaking with speech (the tongue), seeing with the eye and thinking with the mind. Thus (we lived) ' The ear entered in

V. I. 15. Chāndogya Upanisaa 423 II. mano hoccakrāma, tat samvatsaram prosya paryetyovāca, katham asakata rte maj jīvitum iti, yathā bālā amanasah, prānan- tah prānena, vadanto vācā, paśyantas caksuşā, śrnvantah śrotre- nawvam itr, pravivesa ha manah II. The mind departed and having stayed away for a year returned and said, 'How have you been able to live without me?' (They rephed) 'Like the children mindless but breathing with the breath, speaking with speech (the tongue), seeing with the eye, hearing with the ear. Thus (we lived).' The mind entered in. bala amanasah: chidren mindless, rather undeveloped minds. aprarudha-manasah Ś I2 atha ha prāna uccikramisan, sa yathā suhayah padvīša sankūn samkhıdet, evam rtarān prānān samakhidat, tam hābhr- sametyocuh, bhagavann edhi, tvam nah śrestho'st, motkramir ui. I2 Now when breath was about to depart, tearing up the other senses, even as a spirited horse, about to start might tear up the pegs to which he is tethered, they gathered round him

depart.' and said, 'Revered Sir, remain, you are the best of us, do not

remain our lord nah svāmī Ś. I3 atha harnam vāg uvāca, yad aham vasıstho'smi, tvam tad vasıstho'sītı, atha harnam caksur uvāca, yad aham pratısthā'smi, tvam tat pratişthā' sīti 13 Then speech said to him, 'If I am the most prosperous, so are you the most prosperous.' Then the eye said to him, 'If I am the firm basıs, so are you the firm basis' I4 alha hamam śrotram uvāca, yad aham sampad asmı, tvam tat sampad asītı, atha hainam mana uvāca, yad aham ayatanam asmı, tvam tad āyatanam asītt. 14 Then the ear said to him, 'If I am success, so are you the success.' Then the mind said to him, 'If I am the abode, so are you the abode' I5 na vai vāco na caksūmsı na śrotrāņi na manamsīty bhavati ācaksate, prānā ıty evācakșate, prāņo hy evartāni sarvāni 15 Venly, they do not call them speeches or eyes or ears or minds They call them breaths, for all these are breath. See KU III 3.

424 The Principal Upamsads V 2.4 Section 2

THE MEANING OF THE MANTHA RITE I sa hovaca, kım me annam bhavişyatīti; yat kim cıd idam ā śvabhya a sakunibhyah, th hocuh tad va ctad anasyannam ano ha rai nama pratyaksam, na ha va cvamvidi kimcana anannam bhavatīti. I. He (Breath) said, 'What will be my food?' They said, 'Whatever there is here, even unto dogs and birds' So this, verily, is the food of breath. Verily, breath (ana) is his evident name For one who knows this, there is nothing whatever that is not food prana consists of pra and ana ana is breath and pra indicates the direction of the motion 2. sa hovaca, kim me vaso bhavisyatīti; apah, iti hocuh, tasmad vā etad asısyantah purastac coparistac cadbhib pardadhatt, lambhuko ha vaso bhavati, anagno ha bhavati 2 He said, 'What will be my clothing?' They said, 'Water.' Therefore it is that, when people are about to eat, they cover it (the breath) with water, both before and after He thus obtains clothing and becomes clothed (is no longer naked). This verse refers to the usual Indian practice of rinsing the mouth both before and after a meal 3. tadd haitat satyakāmo jābālo gośrutaye vaiyāghrapadyāyokt- vovāca, yady apy etac chuskāya sthānave brūyāt, jayerann evasmiñ-śākhālı, praroheyuh palāsānītı 3 Satyakama Jabala, after telling this to Gośruti, the son of Vyaghrapada, said to him, 'Even if one should tell this to a dried up stump, branches would be produced on it and leaves would spring forth.' son of Vyaghrapada vyaghrapado'patyam Ś 4 atha yadi mahaj jıgamiset, amāvāsyāyām dīksitvā paur- namasyam ratrau sarvausadhasya mantham dadh-madhunor upamathya, jyesthāya šresthāya svāhā, tty agnāv āyasya hutvā, man.tl.e sampatam avanayet 4 Now if one wishes to reach greatness, let him perform the initiatory rite on the new moon night and then on the mght of the full moon, let him stir with curds and honey a mash of all kinds of herbs and pour melted butter on the fire saying,

T 2.7 Chāndogya Upansad 425 Hail to the oldest, hail to the best ' And then let him throw the esidue into the mash See B U. VI 3-2 On the day of initiation, diksa, the agent should have passed through the ethical preparation, austenty, truthfulness and chastity. ümi-Sayanādi-nıyamam krtvā tapo-rūpam satya-vacanam brahma- aryam ity adidharmavan bhūtvety arthah. 5 vasişthāyaı svāhā, ıty agnāv ājyasya hutvā, manthe sam- ātam avanayet, pratısthāyaı svāhā ity agnāv ājyasya hutvā manthe sampātam avanayet, sampade svāhā, ity agnāv ājyasya hutvā manthe sampātam avanayet, āyatanāya svāhā, ity agnāv ājyasya hutvā manthe sampātam avanayet. 5 'Hail to the most prosperous,' with these words, let hm our melted butter on the fire and then let hm throw the residue into the mash 'Hail to the firm basis,' with these words et him pour melted butter on the fire and then let him throw the residue mto the mash. 'Hail to success,' with these words et him pour melted butter on the fire and then let him throw the residue into the mash 'Hail to the abode,' with these words et him pour melted butter on the fire and then let him throw the residue into the mash.

6. atha pratısrpyāñjalau mantham ādhāya japatı· amo nāmāsı, amă hı te sarvam idam, sa hi yyesthah śreştho rājādhipairh, sa mā jyarsthyam śraisthyam rajyam adhipatyam gamayatv aham evedam sarvam asānītı. 6 Then moving away and holding the mash in his hands, he recites, 'Thou art ama by name for all this rests in thee. He is the oldest and the best, the king and the overlord May he lead me to old age, to the best (position), to kingship, to over- lordship May I be all this' 7 atha khalv etayā rcā paccha ācāmatı, tat savitur vrnīmaha ity ācāmatı, vayam devasya bhojanam ity acamatı, śreştham sarvadhatamam ıty acāmatı, turam bhagasya dhīmahi itı sarvam pibatı, nirnyya kamsam camasam vā paścad agneh samvrsatı carmani vā sthandıle vā vācam-yamo'prasāhah; sa yadı striyam pašyet samyddham karmetr vidyāt. 7. Then he takes a sip with this Rk verse at each foot, (sayıng) 'we desire the Savitr' he sips a little. (saying) 'the food of the gods,' he sips a little (saying) 'the best and all sus- tainng,' he sips a httle (saying) 'we meditate on the strength

426 The Principal Upanisads V.3 3 of the god,' he drinks up the whole Having cleansed the vessel or the cup, he sits down behind the fire either on a skin or on the bare ground with speech restrained and with self-possession

fruition. If he now sees a woman let him know that his effort has reached

Ś says that he lies down behind the fire and if, mn the dream, he sees a woman, that is a sign that his effort has succeeded 8 tad esa ślokah* yadā karmasu kāmyeşu striyam svapnesu pašyati, samyddhım tatra jānīyāt tasmın svapna-nıdarsane itr tasmın svapna-mdarsane. 8 As to this, there is this verse 'If during rites performed for (the fulfilment of certain) wishes, he (the performer) sees a woman in a dream, let him recognise fulfilment in such a vision in a dream, in such a vision in a dream' The Vedic rite is enlarged mn its significance

Section 3

THE COURSE OF THE SOUL AFTER DEATH I. śvetaketur hāruneyah pañcālānām samıtım eyāya, tam ha

bhagava itr pravāhano jarvalır uvāca kumāra anu tvāsisat prteti, a nuhi,

I Śvetaketu Aruneya went to an assembly of the Pañcālas. Then Pravahana Jaivali said to him. 'Young man, has your father instructed you?' 'Yes, indeed, Venerable Sır' (said he in answer). aruneya the grandson of Aruna 2. vettha yad ıto'dhı prajah prayantīti? na, bhagava, its; vettha yatha punar avartanta iti> na, bhagava rti; vettha pathor deva-yānasya pıtryānasya ca vyāvartanam itr? na, bhagava itt 2 'Do you know to what place men go from here?' 'No, Venerable Sir.' 'Do you know how they return again?' 'No, Venerable Sir' 'Do you know where the paths leading to the gods and leadng to the fathers separate' 'No, Venerable Sır' 3 vettha yathāsau loko na sampūryata iti? na bhagava itt;

V.3. 7. Chandogya Upanisad 427 vettha yathā pancamyām āhutāv āpah purusa-vacaso bhavantīti, narva, bhagava iti. 3. 'Do you know how that (yonder) world never becomes full?' 'No, Venerable Sir.' 'Do you know how mn the fifth libation water comes to be called a person.' 'Indeed, Venerable Sir, no.' 4. atha nu kim anusışto'vocathāh, yo hīmāmı na vıdyāt, katham so' nusısio bruvītetr, sa hāyastah pıtur ardham eyāya; tam hovāca: ananusısya vāva kila mā, bhagavān, abravīt anu tvāsısam itt. 4. 'Then why did you say that you had been instructed? Indeed how could any one who did not know these things speak of himself as having been instructed?' Distressed, he went to his father's place and said to him, 'Venerable Sır, you said, indeed, that you had instructed me without having instructed me.'

5 panca mā rājanya-bandhuh prasnān aprāksīt, teşām narkam canāsakam vivaktum itı; sa hovāca: yathā mā tvam tāta, etān avadah, tathāham eşām naikam ca na veda yady aham imān avedısyam, katham te nāvakşyam itt. 5 'That fellow of the princely class asked me five questions and I could not understand even one of them.' He (the father) said, 'As you stated to me these (questions) I do not know even one of them If I had known them, how should I not have told them to you?' 6. sa ha gautamo rājno'rdham eyāya, tasmar ha prāptāyārhām cakāra; sa ha prātaļ sabhāga udeyāya; tam hovāca: mānusasya, bhagavan gautama, vıttasya varam vrnīthā iti, sa hovāca tavaiva, rājan, mānusam vıttam, yām eva kumārasyānte vācam abhās- athah, tām eva me brūhīti; sa ha krcchrī babhuva 6 Then Gautama went over to the king's place To him, when he arrived, he (the king) had proper respect shown. In the morning he went up to the audience hall (where) the king said to him, 'Venerable Gautama, choose a boon out of the wealth that belongs to the world of men' Then he replied, 'Thine be the wealth of the world of men, O King; tell me that

perplexed speech which you spoke to the young man' The king was

7, tam ha, cıram vasety ājnāpayām cakāra; tam hovāca. yathā mā tvam, gautama, avadah, yatheyam na prak tvattah purā vidyā

428 The Principal Upanisads V42 brāhmanān gacchati, tasmad sarvesu lokesu kşatrasyaira prašāsanam abhud itr; tasmai hovāca 7. 'Stay for some time' he commanded him Then he said to him, 'As to what you have told me, Gautama, this knowledge has never reached the Brahmanas before you; therefore in all the worlds the rule (this teaching) belonged to the Kşatrıya class only.' Then he said to him

Section 4

THE COURSE OF THE SOUL (continued) I. asau vāva lokah, gautama, agnıh, tasyāditya cva sannt, raśmayo dhūmah, ahar arcıh, candramā angārah, naksatraut visphalingāh I 'That world, verily, O Gautama, is a (sacrificial) fire, the sun itself is its fuel, the rays the smoke, the day the flame, the moon the coals, the stars the sparks The analogy of the heavenly region to the sacrificial fire is worked out The sun is the fuel as the world shines only when it is hghted up by the sun. The rays are the smoke because they rise from it even as the smoke rses from the fuel The day is the flame because it is brght and is the effect of the sun The moon is the coals or the embers, for even as the moon becomes visible when the day has ceased, the embers become visible when the flame is put out The stars are the sparks, they are like parts of the moon S 2 tasmınn ctasminn agnau devāh sraddhām juhvatt, tasyā alutck somo rājā samblavati. 2. In this fire the gods offer (the oblation of) faith From this offering arises Soma (the moon) the king Water is offered as the offering of faith The king answers the last question why the water in the fifth libation is called man. V 3 3 The sacrificers nse through their offerings to heaven and attain there as their reward a nature like that of Son a

V 7.I. Chāndogya Upanisad 429 Section 5

THE COURSE OF THE SOUL (continued) I parjanyo vāva, gautama, agnıh, tasya vāyur eva samit, abhram dhumah, vidyud arcih, asanir angārāh, hrādanayo visphulingāh. I. The god of rain, O Gautama, is the (sacrificial) fire, the air itself is its fuel, the cloud is the smoke, the lightning is the flame, the thunder the coals and the thunderings the sparks. hradant, generally explained as 'hail', but here it means 'rumblings.' 2 tasminn etasminn agnau devah somam rajanam juhvatt, tasyā āhuter varşam sambhavati. 2 In this fire the gods offer (the libation of) Soma the King. From this offering arses rain

Section 6

THE SAME CONTINUED I. prthivī vāva, gautama, agnıh; tasyāh samvatsara eva samit, hngãh ākāšo dhūmaļ, rātrır arcıh, dišo'ngārāh, avāntara diso visphu-

I The earth, verly, O Gautama, is the (sacrificial) fire; of this the year is the fuel, space is the smoke, the night is the flame, the quarters the coals, the intermediate quarters the sparks. 2 tasmınn etasmınn agnau devā varsam juhvatt. tasyā āhuter aunam sambhavati. 2. In this fire the gods offer (the libation of) rain. From this offering arises food.

Section 7 THE SAME CONTINUED I puruso vāva, gautama, agnh; tasya vāg eva samit, prāno dhümah, jıhva'rcih, caksur angārāh, śrotram visphulingāh.

430 The Principal Upansads V9I. I Man, verily, O Gautama, is the (sacrificial) fire, of this speech is the fuel, breath the smoke, the tongue the flame, the eyes the coals and the ears the sparks 2 tasmınn etasmınn agnau devā annam juhvatı, tasyā ahute retah sambhavats 2 In this fire the gods offer (the libation of) food, from this offering arises semen

Section 8

THE SAME CONTINUED I yoşā vāva, gautama, agnıh, tasyā upastha eva samit, yad upamantrayate sa dhumah, yomr arcih, yad antah karoti te angārāh, abhınandā visphulingāh I Woman, verily, O Gautama, is the (sacrificial) fire, of this the sexual organ is the fuel, what invites is the smoke, the

the sparks vulva is the flame, what is done inside is the coals, the pleasures

2 tasmınn ctasmınn agnau devā reto juhvatı, tasyā āhuter garbhah sambhavatt 2 In this fire the gods offer (the libation of) semen, from this offering arises the foetus From water, through intermediate developments the foetus arises and in all these developments water is the predominating element. drava-bahulyam S So it is that water comes to be called man in the fifth oblation

Scction 9 THE SAME CONTINUED I st tu pancamyām āhutāv apah purușa-vacaso bhavantīti, sa ulbāurto garbhah, daša vā nava vā māsān antah šayivā yāvad va'tha gayate I For this (reason) indeed, in the fifth oblation water comes to be called man This foetus enclosed in the membrane, having

V I0 2 Chandogya Upanisad 43I lam inside for ten or nine months or more or less, then comes to be born Water, by which the self is enveloped on departing from hfe, means the subtle parts of the elements which constitute the seed of the body ap-sabdena sarvesām eva deha-bījānām bhūta-sāksmānām kathanam siddham SB III I 2 2 sa jato yavad ayusam jīvatı, tam pretam distam ito'gnaya cva haranti, yata eveto yatah sambhūto bhavatı 2 When born, he lives whatever the length of his life may be. When he has departed, they (his friends) carry him to the appointed place for the fire (of the funeral pile), from which indeed he came, from which he arose dıstam. karmanā mırdistam Ś.

Section IO

THE PATH OF THE GODS I tad ya ıttham viduh, ye ceme'ranye śraddhā tapa ity upāsate, te'rcişam ablusambhavantı, arcıso'hah, ahna apuryamana-paksam apiryamāna-paksād yān sad udann etr māsāms tān I. So those who know this, and those who mn the forest meditate on faith as austerity (or with faith and austerity) go to light and from lght to day, from day to the bright half of the month (of the waxing moon), from the bright half of the month to those six months during which the sun moves northward The question as to the place to which men go from here is taken up See C.U IV I5 5 those who know this The doctrine of the five fires S makes out that this refers to the householders, as the next clause refers to the recluses in the forest 2 māsebhyah samvatsaram, samvatsarād adıtyam, ādityac candramasam, candramaso udyutam, tat puruso'mānavah, sa cnân brahma gamayatı, esa deva-yanah pantha iti 2. From these months to the year, from the year to the sun, from the sun to the moon, from the moon to the hghtning. There, there is a person who is non-human. He leads them on to Brahma This is the path leading to the gods

432 The Principal Upanisads V. IO 5 The earliest conception of the path of the gods is to be found in the R V, where Agni who serves as the intermediary between gods and men, as bearing the offerings to the gods is addressed thus 'Knowing the ways by which the gods go, thou (Agni) hast become the unwearied messenger, the bearer of oblations' I 72. 7, see also II 2 4 The path on which the sacrifices were taken to the heavenly world becomes the path by which the sacrificer himself ascended to the world of the gods See Satapatha Brahmana, I 9 3 2 The stations on the path need not be taken literally They represent stages of progressive knowledge and light while those of putr-yana of progressive darkness and corruption See IV 15 5 BU VI 2 15

3 atha ya ıme grāma istāpūrte dattam ity upāsate, te dhūmam abhısambhavantı, dhūmād rātrım, rātrer apara-paksam, apara- paksād yān sad daksınartı māsāms tān, narte samvatsaram abhiprāpnuvantı 3 But those, who in the village practise (a life of) sacrifices, (and perform) works of public utility and almsgiving they pass into the smoke, from smoke to night, from might to the Îatter (dark) half of the month, from the latter (dark) half of the month to the six months in which the sun moves south- wards, but they do not reach the year 4 māsebhyah pıtr-lokam, pıtr-lokād ākāsam, ākāšāc candra- masam, esa somo rājā, tad devānām annam, tam devā bhakşayanti 4 From those months to the world of the fathers, from the world of the fathers to space, from space to the moon. That is the king Soma That is the food of the gods That the gods eat.

annam-food They become the servants of the gods: upakara- na-mātram devānām bhavantr te strī-pasu-bhrtyadwat Ś The gods love them and they love the gods They live with and rejoice in gods Three kinds of future are indicated The performers of sacrifices reach the moon by passing along the path of the fathers, prtr-yana, and after having experienced the fruits of their works these return again with a residuum of their karma The non-performers of sacri- fices go to the kingdom of Yama Those who adopt the way of enlightenment go by the path of gods, deva-yana There is no return for them from the latter. The distinction between the putr-yana and the deva-yana is one of two different systems of culture, the way of works and the way of knowledge resulting in two different spiritual conditions 5 tasmın yāvat sampātam usıtvā'thartam evādhvānam punar

V I0 8. Chāndogya Upansad 433 nıvartante yathetam ākāšam, ākāśād vāyum, vāyur bhūtvā dhūmo bhavatr, dhumo bhutva'bhram bhavatr. 5. Having dwelt there as long as there is residue (of good works) they return again by that course by which they came to space, from space into air, and after having become the air they become the smoke; after having become smoke, they become mist.

It is not possible, S remarks, for all actions to have their effects in one life. na-caikasmın janmani sarva-karmanām ksaya upapadyate Ś

6 abhram bhutva megho bhavatr, megho bhūtvā pravarșati, ta iha vrīhi-yavā osadhı vanaspatayas tila-māsā itt jāyante, ato vai khalu durnisprapataram, yo yo hy annam attr yo retah sıñcatı, tad bhuya eva bhavats. 6. After having become mist they become cloud, after having become cloud he rains down They are born here as rice and barley, herbs and trees, as sesamum plants and beans. From thence the release becomes extremely difficult for whoever eats the food and sows the seed he becomes like unto him

Release is easy from human condition

7. tad ya iha ramanīya-caranāh, abhyāso ha yat te ramanīyām y/ yonım apadyeran, brāhmana-yomım vā kşatrıya-yonım vā, varšya- yonım va, atha ya tha kapūya-caranāh abhyāso ha yat te kapūyām yonım apadyeran sva-yonım vā sūkara-yonim va candala-yonım va 7. Those whose conduct here has been good will quickly attain a good birth (literally womb), the birth of a Brahmin, the birth of a Ksatriya or the birth of a Vaisya But those whose conduct here has been evil, will quickly attamn an evil birth, the birth of a dog, the birth of a hog or the birth of a Candãla.

8 athartayoh pathor na katareņa cana tānīmām ksudrāny asakrd-āvartīnı bhūtān bhavanti, jāyasva, mrıyasveti, etat trtīyam ślokah. sthānam, tenāsau loko na sampūryate, tasmāj jugupseta, tad esa 8 But on neither of these ways are those small creatures (which are) continually revolving (those of whom it is said), be born and die Their's is a third state By this (it comes about) that that world becomes full. Therefore let one seek to guard himself. To this end, there is this verse.

434 The Principal Upanisads V II 2 If we pursue wisdom, we travel by the path of the gods If we perform good works we travel by the path of the fathers If we do neither, we will continually revolve like little creatures

9 steno hıranyasya surām pibams ca guros talpam āvasan brahma hā ca-ete patantı catvārah pañcamas cācarams tarh 9 He who steals gold, he who drinks wine, he who dishonours the teacher's bed, he who kills a Brähmana, these four do fall as also the fifth who consorts with them I0 atha ha ya etan evam pañcāgnīn veda, na saha tarr apy ācaran pāpmana lıpyate, suddhah pūtah punya-loko bhavatı ya evam veda, ya evam veda IO But he who knows these five fires thus is not stained by evil, even though he consorts with these people. He becomes pure, clean, obtains a virtuous world, he who knows this, yea he who knows this ' The five questions raised in V 3, 2-3 are answered

Section II

UNIVERSAL SELF I prācīna-sāla aupamanyavah, satya-yajñah paulusih, indra- dyumno bhāllaveyah, janah śārkarāksyah, budila āśvatarāśvs te hy ete mahāšālā mahāśrotriyāh sametya mīmāmsām cakruh, ko na ātmā, kım brahmett. I Prācīnasāla Aupamanyava, Satyayajña Paulusi, Indra- dyumna Bhāllaveya, Jana Sārkarāksya and Budila Aśvatarāśvi, these great householders, greatly learned in sacred lore, having come together, undertook an investigation as to what is our self and what is Brahman See Šatapatha Brāhmana, X 6 I I 2 te ha sampādayāmcakruh, uddālako var bhagavanto'yam ārumh sampratīmam ātmānam varšvānaram adhyet, tam hantābhyāgacchāmetı, tam hābhyājagmuh 2 They then reflected among themselves, 'Venerable Sırs, Uddālaka Āruni studies at present this Universal Self, well let us go to him ' Then they went over to hım

V. II. 7 Chāndogya Upanişad 435 3. sa ha sampādayāmcakāra, praksyanti mām ime mahāšālā mahāšrotrıyāh, tebhyo na sarvam wa pratıpatsye, hantāham anyam abhyanusāsānītı. 3 He then reflected, 'These great householders and greatly leamed n sacred lore will question me. I shall not be able to tell them all Therefore, I shall direct them to another (teacher).' 4. tān hovāca aśvapatir var, bhagavanto, yam kaikeyah, sampratīmam ātmānam vaiśvānaram adhyet, tam hantābhyā- gacchāmeti; tam hābhyājagmuh 4 He said to them, 'Venerable sirs, Aśvapati Kaikeya studıes at present this Universal Self, well, let us go to him.' Then they went over to him. 5 tebhyo ha prāptebhyah prthag arhānı kārayāmcakāra, sa ha prātah samjıhāna uvāca; na me steno janapade na kadaryo na madyapah, nānāhitāgnir nāvidvān, na svarrī svarrinī kutaķ: yaksyamāno vai bhagavantah, aham asmı. yāvad ekarkasmā rtvije dhanam dāsyāmı, tāvad bhagavadbhyo dāsyāmı, vasantu bhaga- vanta itt 5. Then, when they answered, he (the king) had proper attentions shown to them severally. After rsing the next morning, he said. 'In my kingdom there is no thief, no miser, no drunkard, no man without a sacnficial fire, no ignorant person, no adulterer, much less an adulteress.' I am going to perform a sacrifice, Venerable Sirs, and as much wealth as I give to each Rivig priest, I shall give to you, please stay, Venerable Sırs.' Asvapatı is an expert in Brahma-knowledge and also a wise adminıs- trator. Wisdom and work go together in him S says that as the visitors did not accept the presents, he invited them to a sacrifice 6. te hocuh, yena hawvarthena purusas caret, tam hawva vadet; brihiti. ālmānam evemam varsvānaram sampraty adhyesi, tam eva no 6. Then they said, 'The purpose for which a man comes, that ndeed he should speak. At present, you know the Universal Self Tell us indeed about that.' 7 tān hovāca prātar vah pratıvaktāsmītı, te ha samit-pānayah pürvāhne pratıcakramire, tān hānupanīyarvaitad uvāca 7. He then said to them, 'Tomorrow I will give you an

436 The Principal Upamsads V I2 2. answer' Therefore on the next morning, they approached hım with fuel in their hands Then, without having first recerved them as pupils, he said to them He did not insist on the preparatory ntes of imtiation for he was impressed by their humility fuel in their hands This is a token of discipleship

Section I2

THE SKY AS THE HEAD OF THE UNIVERSAL SELF

I aupamanyava, kam tvam ātmānam upāssa its drvam eva bhagavo rājan, ıtr hovāca eşa var sutejā ātmā varsvānarah yam tvam ālmānam upāsse, tasmāt tava sutam prasutam āsutam kule drśyate I Aupamanyava, on what do you meditate as the self? (He replied) 'Heaven only, Venerable King' He said, 'The self you meditate on is the Universal Self (called) the good light Therefore in your family is seen the suta libation as also the prasuta and the asuta' The Soma libation is given these names of suia, prasuta and āsuta in the different sacrifices The good light sobhanam tejo yasya so'yam suteja S. Those born in the family will be devoted to work ativa karminas tvat-kulina its S 2 atsy annam, pasyası prıyam, atty annam, paśyatı priyam, bhavaty asya brahma-varcasam kule, ya etam evam atmānam varśvānaram upāste, mūrdhā iv esa ātmanah, itr hovāca, mūrdhā te vyapalısyat, yan mām nāgamısya itı 2 You eat food, you see what is pleasing He eats food, he sees what is pleasing In the family of him who meditates on the Universal Self thus, there arises emmence in brahma- knowledge 'That, however, is only the head of the self,' said he, 'Your head would have fallen off if you had not come to me' The development of thought is effected gradually Aśvapati elcits from these seekers their conceptions of the Un.versal Self Their conceptions of sky, sun, air, space, water and earth are accepted as partally true The Vaisvanara self is the whole, the all-comprehend-

V.14 I Chandogya Upanisad 437 ing Infinite of which natural objects and individual selves are parts. It is wrong to identify a particular deity, one conceived as presiding over a limited part of the world, with the Universal Self.

Section I3

THE SUN AS THE EYE OF THE UNIVERSAL SELF

I atha hovāca satya-yajñam pauluşım: prācīna-yogya, kari tvam atmanam upāssa iti: adityam eva, bhagavo rajan, itt hovaca: esa vai viśva-rüpa atmā vaiśvānarah, yam tvam ātmānam upässe, tasmāt tava bahu visvarūpam kule drśyate. I Then he said to Satyayajna Pauluşi. 'Prācīnayogya, on what do you meditate as the self?' (He replied) 'The sun only, Venerable King' He said, 'The self you meditate on is the Umversal Self called the Universal Form. Therefore is seen in your family much and manifold (wealth). 2 pravrtto' śvatarī-ratho dāsī nişkah, atsy annam paśyasi priyam, atty annam, pasyati priyam, bhavaty asya brahma-var- casam kule, ya etam evam atmānām vaiśvānaram upāste, caksus to etad atmanah, iti hovāca andho bhavisyah, yan mām nāgamisya

2, '(for example) there is the chariot with mules, female servants and gold necklaces You eat food, you see what is pleasing He eats food, he sees what is pleasing. In thefamily of him who meditates on the Universal Self thus, there arises eminence in brahma-knowledge. That, however, is the eye of the self,' said he, 'and you would have become blind if you had not come to me' pravrth. hterally, a course of action, tendencs.

Section I4 AIR AS THE BREATH OF THE UNIVERSAL SELF I atha hovācendra-dyumnam bhāllaveyam: vaiyāghrapadya, ham ivam atmanam upassa iti: vayum eva, bhagavo rajan, iti

438 The Princrpal Upanişads V 15 2 hovāca eşa var prihag-vartmātmā varśvānarah yam tvam ātmānam upāsse tasmāt tvam prthag balaya ayantı, prthag rathašrenayo' nuyantı I Then he saıd to Indra-dyumna Bhāllaveya, 'Vaiyāghra- padya, on what do you meditate as the self?' (He replied) "Air only, Venerable King' He said, 'The self you meditate on is the Universal Self of varied courses (prthag-vartman) Therefore offerings come to you in various ways and rows of chariots follow you in various ways' 2 atsy annam, paśyası prıyam, atty annam, pasyatı prıyam, bhavaty asya brahma varcasam kule, ya etam evam atmānam varśvānaram upāste prānas tv eșa ātmanan, iti hovāca, prānas ta udakramısyat, yan mām nā'gamışya itt. 2 'You eat food, you see what is pleasing He eats food, he sees what is pleasing In the family of hm who meditates on the Universal Self thus, there arises eminence in brahma- knowledge That, however, is only the breath of the self,' said he, 'your breath would have departed, if you had not come to me

Section I5 SPACE AS THE BODY OF THE UNIVERSAL SELF I atha hovāca janam śārkarāksya kam tvam ātmānam upāssa itr ākāsam eva bhagavo rājan, rtı hovāca eşa var bahula ātmā varšvānarah, yam tvam ātmānam upāsse, tasmāt tvam bahulo'sı prajaya ca dhanena ca. I Then he said to Janam Sarkaraksya, on what do you meditate as the self?' (He replied) 'Space only, Venerable King.' He said, 'The self you meditate on is the Universal Self called Full (brahma) Therefore you are full of offspring and wealth' 2 atsy annam, pasyası prıyam, atty annam, paśyatı prıyam, bhavaty asya brahma-varcasam kule ya etam evam ātmānam varśvānaram upāste samdehas tv esa ātmanah, rtr hovāca samdehas te vyasīryat, yan mām nāgamısya it 2 'You eat food, you see what is pleasing He eats food, he sees what is pleasing In the family of him who meditates on the Umversal Self thus, there arises eminence in brahma- knowledge That, however, is only the body of the self,' said he, 'your body would have fallen off, if you had not come to me'

V. 17 2. Chandogya Upanisad 439 Section 16

WATER AS THE BLADDER OF THE UNIVERSAL SELF I. atha hovāca, budilam aśvatarāśvim, varyāghrapadya, kam toam ātmānam upāssa it, apa eva bhagavo rājan, itr hovāca. esa var rayır ātmā varšvānarah, yam tvam ātmānam upāsse, tasmāt tvam rayimān pustiman asi. I Then he said to Budila Aśvatarāśvi, Vaiyāghrapadya, on what do you meditate as the self?' (He replied) 'Water only, Venerable King.' He said, 'The self you meditate on is the Universal Self called wealth (rayi). Therefore are you endowed with wealth and strength of body.' 2. atsy annam, paśyasi priyam, atty annam, paśyati priyam, bhavaty asya brahmavarcasam kule ya etam evam atmanam vaiśvānaram upāste, bastıs to esa ātmanah, iti hovāca bastis te vyabhetsyata, yan mam nā'gamısya iti. 2. 'You eat food, you see what is pleasing. He eats food, he sees what is pleasing. In the family of him who meditates on the Universal Self thus, there arises eminence in brahma knowledge That, however, is only the bladder of the self and your bladder would have burst if you had not come to me.'

Section I7 EARTH AS THE FEET OF THE UNIVERSAL SELF I. atha hovāca uddālakam āruņim: gautama, kam tvam ātmā- nam upāssa iti: prthivim eva, bhagavo rāan, iti hovāca. eșa vai pratişthātmā vaisvānarah yam tvam ātmānam upāsse, tasmāt tvam pratisthito'si prajaya ca pasubhis ca. I. Then he said to Uddalaka Aruni: 'Gautama, on what do you meditate as the self?' (He replied) 'Earth only, Venerable King.' He sard, 'The self you meditate on is the Universal Self called support (pratistha). Therefore you are supported, with offspring and cattle.' 2 atsy annam, paśyası prıyam, ally annam paśyati priyam, bhavaty asya brahma-varcasam kule ya etam evam atmanam varśvānaram upāste, pādau tv etāv ātmanah, iti hovāca, pādau te vyamlāsyetām, yan mām nā'gamşya itt.

440 The Princrpal Upanisads V. 18 I. 2 'You see food, you see what is pleasing He eats food, he sees what is pleasing In the family of him who meditates on the Universal Self thus there arises eminence in brahma-know- ledge That, however, is but the feet of the self,' said he, 'your feet would have withered away, if you had not come to me'

Section I8

THE SELF AS THE WHOLE

I tān hovāca ete var khalu yūyam prthag wemam ātmānam varśvānaram vidvāmso'nnam attha, yas tv etam evam prādeśa- mātram abhıvimānam ātmānam varšvānaram upāste, sa sarvesu lokesu sarvesu bhūtesu sarvesv ātmāsv annam attı I Then he said to them, 'Verily indeed you eat your food knowing this Universal Self as if it were many He, however, who meditates on the Universal Self as of the measure of the span or as identical with the self, eats food in all worlds, in all beings, in all selves ' pradesa-matra of the measure of the span S gives five different renderings of which the chief are (1) that which is recognised bodily through heaven as the head and the earth as the feet, (11) that which is measured by a measure extending from the heaven to the earth The self which has assumed the shape of the whole universe is the Universal Self It is to be known as the Self of all beings One has to realise the Self in oneself before one can comprehend Him as the Self of the whole creation The individual 'I' and the umiversal 'I' are one Āsmarathya teaches the meditation of Vaisvānara as prādesa- matra since the Supreme Being 1s specially manifested in the heart which is conceived as of the measure of a span abhrvyakter āśmarathya BS I 2 29 pratyag-atmatayabhumīyate' ham itr jnayata rty abhivimanak Ś Badari is of the view that the Supreme Being is described as of the measure of a span since he is meditated upon by the mind, situated in the heart which is of the measure of a span anusmrter bādarih BS I 2 30 Jaiminı holds that pradesa-matra is intended to teach sampatt or sampad-upasana, 1e the realization of the non-separation of God from the objects of sense S explaıns dhyānena drsya-vastun parame- śvarasya abheda-nispattıh abhivimana the inner self behind the parts

V I9 2 Chāndogya Upanişad 44I pratyag-atmatayā abhivmīyate aham itr vignayate. It is the Universal Self in each living being The seeker should realse the divine in himself and in all beings. 2 tasya ha vā etasyātmano varšvānarasya murdharva sutejāh, caksur visva-rūpah, prānah prthagvartmātmā, samdeho bahulah, bastır eva rayıh, prthıvy eva pādav ura eva vedih, loman barhih, hrdayam gārhapatyah, mano'nvāhārya-pacanah, āsyam āha- vanīyah 2. Of this Universal Self, the head indeed is the good light, the eye is the universal form, breath is (the air) of varied courses, the body is the full, the bladder is wealth, the feet are the earth, the chest indeed is the sacrificial area, the hair is the sacred grass, the heart is the gārhapatya fire, the mind is the anvaharya-pacana fire and the mouth is the āhavanīya fire v prthag-varimã The teacher corrects the wrong notions of the pupils who mistake parts for the whole even as blind men mistake parts of the elephant for the elephant hastı-darsane wa jatyandhah This passage indicates the essential correspondence between the microcosm and the macrocosm

Section I9 THE SACRIFICE TO THE UNIVERSAL SELF IN ONE'S OWN SELF PRĀNA I. tad yad bhaktam prathamam agacchet, tad homīyam, sa yām prathamām āhutım juhuyāt tām juhuyāt, prānāya svāhetī, prānas trpyatı I Therefore that food which may come first should be an offering The first offering he offers he should offer saying, 'hail to the prana breath' The prana breath is satisfied. 2 prāne trpyatı caksus trpyatı, caksusı trpyaty ādıtyas trpyati, ādıtye trpyatı dyaus troyatı, dıvr trpyantyam yat kim ca dyaus cādıtyas cādhitısthatah, tat trpyatı tasyānutrptım trpyatı prajayā pasubhır annadyena teasa brahma-varcasena.' 2 The prana breath being satisfied, the eye is satisfied The eye being satısfied, the sun is satisfied The sun being satısfied,

442 The Principal Upanisads V. 2I.2 the heaven is satisfied. The heaven being satisfied, whatever is under the heaven and under the sun is satisfied Along with the satisfaction thereof, he himself is satisfied with offspring, with cattle, with food (health born of food), brightness and with eminence in sacred knowledge

Section 20

VYĀNA I atha yām durtīyām juhuyāt tām juhuyāt, vyānāya svāheti, vyānas trpyati. I. Then the second offering he should offer, saying, 'Hail to " the vyana breath' The uyana breath is satisfied 2. vyāne trpyatı śrotram trpyatı, śrotre trpyati candramās trpyatı, candraması trpyatı dısas trpyantı, diksu trpyantīsu - yat kım ca disas ca candramās cadhitisthantr, tat trpyatt, ; tasyānu-trptım trpyatı prajayā pasubhır annādyena tejasā . brahma-varcasena 2 Vyana being satisfied, the ear is satisfied The ear being satisfied, the moon is satisfied The moon being satisfied, the quarters are satisfied The quarters being satisfied, whatever is under the quarters and under the moon is satisfied Along with the satisfaction thereof he himself is satisfied with off- spnng, with cattle, with food, with brightness and with eminence in sacred knowledge

Section 2I

APANA I atha yām trtīyām juhuyāt tām juhuyāt, apānāya svāhett, apānas trpyatı I Then the third offering he should offer, sayıng, 'Hail to the apana breath' The apana breath is satisfied 2. apāne trpyatı vāk trpyatı, vācı trpyantyām agms trpyatt, agnau trpyatı prthıvī trpyatı, prthivyām trpyantyām yat kım ca prthıvī cāgnis cādhıtışthatah tat trpyatı, lasyānu-trptim trģyatı prajayā pasubhır annādyena tejasā brahma-varcasena.

V 23 2. Chandogya Upamsad 443 2. Apana being satisfied, speech is satisfied Speech being satisfied, the fire is satisfied The fire being satisfied, the earth is satisfied The earth being satisfied, whatever is under the earth and the fire is satisfied. Along with the satisfaction thereof, he himself is satisfied with offspring, with cattle, with food, with brightness and with eminence in sacred knowledge.

Section 22

SAMĀNA I atha yām caturthīm juhuyāt tām juhuyāt samānāya svāheti samānas trpyatr. I Then the fourth offering he should offer, sayıng, 'Hail to the samana breath ' The samana breath is satisfied 2. samāne trpyati manas trpyatı, manası trpyat parjanyas irpyatı, parjanye trpyatı vıdyut trpyatı, vidyut trpyantyām yat kım ca vidyuc ca parjanyas cādhitısthatah, tat trpyatı tasyānu- trptım trpyatı prajayā pasubhır annādyena tejasā brahma-var- casena 2. Samana being satisfied, the mind is satisfied The mind being satisfied, the rain god is satisfied The rain god being satisfied, lightning is satisfied. Lightning being satisfied, what- ever is under the lightning and the rain god is satisfied Along with the satisfaction thereof, he himself is satisfied with offspring, with cattle, with food, with brightness and with eminence in sacred knowledge.

Section 23 UDĀNA I atha yâm pancamīm juhuyāt tām juhuyāt udānāya svāhetr, udānas trpyatt. I. Then the fifth offering he should offer, saying, 'Hail to the udana breath' The udana breath is satisfied. 2 udānc trpyati tvak trpyatı, tvaci trpyantyām vāyus trpyati, P

444 The Princrpal Upanisads V 24 4. vāyau trpyaty ākaśaś trpyatı, ākāše trpyatı yat kım ca vāyus cākaśas cādhıtısthatah, tat tryatı, tasyānu-trptım trpyatı prajayā pasubhır annādyena tejasā brahma-varcasena 2 Udana being satısfied, the skin is satisfied The skin being satisfied, the air is satisfied The air being satisfied, space is satisfied Space being satisfied, whatever is under the air and space is satisfied Along with the satisfaction thereof, he himself is satisfied with offspring, with cattle, with food, with brightness and with eminence in sacred knowledge

Section 24

THE NEED FOR KNOWLEDGE IS STRESSED

I sa ya ıdam avıdvān agnı-hotram juhotr, yathāngārān apohya bhasmanı juhuyāt, tadrk tat syāt I If, without knowing this, one offers the fire sacrifice, that would be just as if he were to remove the live coals and pour the offering on (dead) ashes 2 atha ya etad evam vidvān agnı-hotram juhotr, tasya sarvesu lokesu sarvesu bhūteşu sarvesv ātmasu hutam bhavatı 2 But if, knowing it thus, one offers the fire sacrifice he offers it in all worlds, in all beings, in all selves, he will perform sacrifices with a full knowledge of their meaning and purpose 3 tad yathesīkā-tūlam agnau protam pradūyeta, evam hāsya

guhotr sarve pāpmānah pradūyante, ya ciad evam vidvān agn-hotram

3 Even as the soft fibres of the isika reed are burned up when laid on a fire, so also are burned up the evils of one who knowing it thus offers the fire sacrifice 4 tasmād u harvamvid yady apı candālāyocchistam prayacchet, ātmanı harvāsya tad varsvānare hutam syād itr, tad esa ślokah 4 Therefore if one who knows this should offer the remnant of his food to a Candala, it would be offered in his Universal Self On this there is the following verse Candala is symbolic of those who do not deserve the offer anarha Ś One is released from the observance of restrictions when one has

V. 24 5. Chāndogya Upanisad 445 attained knowledge that the one Self dwells in all One offers it to the Universal Self dwelling in the body of the Candala: candala-de- hasthe vaisvanare S. The whole system of caste and untouchability is undermined by the perception of the Indwelling Self in all

5 yathāiha ksudhitā bālāh mātaram paryupāsate evam sar- van bhutany agn-hotram upasate ity agni-hotram upāsata itt 5 As here hungry children sit (expectantly) around their mother, even so do all beings sit around the fire sacrifice, yea they sit around the fire sacrifice

446 The Principal Upamsads VI. I 4

CHAPTER VI Section I

UDDĀLAKA'S TEACHING CONCERNING THE ONENESS OF THE SELF

I. aum śvetaketur hā'runeya āsa, tam ha prtovāca śvetaketo, vasa brahmacaryam, na var, saumya, asmat-kulīno'nanūcya brahma-bandhur wa bhavatiti I Aum There was Svetaketu Aruneya His father said to him, 'Live the life of religious student, verily, my dear, there is no one in our family who is unlearned (in the Vedas), who is a Brāhmana only by birth' aruneya arunasya pautrah grandson of Aruna Ś brahma-bandhuh he who calls Brahmanas his relatives but does not hımself behave lıke a Brāhmana brāhmanān bandhūn vyapadıšats na svayam brahmana-vrtta itr Ś 2 sa ha dvādasa-varsa upetya caturvimsatı varsah sarvān vedān adhīlya mahāmanā anūcāna-mānī stabdha evāya, tam ha prtovāca, śvetaketo, yan nu saumya idam mahamana anūcāna- mānī stabdho'sı uta tam ādesam aprāksyah 2 He then, having become a pupil at the age of twelve, returned when he was twenty-four years of age, having studied all the Vedas, greatly conceited, thinking himself well read, r arrogant His father then said to him, 'Svetaketu, since you are now so greatly conceited, think yourself well read and arrogant, did you ask for that instruction 3 yenāśrutam śrutam bhavatı, amatam matam, avynātam vijnātam itr katham nu, bhagavah, sa adeso bhavatīti 3 By which the unhearable becomes heard, the unper- ceivable becomes perceived, the unknowable becomes known?' 'How, Venerable Sir, can there be such teaching?' All learning is useless unless one knows the truth with regard to the Self sarvan apı vedan adhītya sarvam cānyad vedyam adhıgamyāpy akrtartha eva bhavatr yavad atmatattvam na janati S 4 yatha, saumya, ekena mrt-pindena sarvam mrnmayam viūātam syāt, vācārambhanam vikāro nama-dheyam, mrttikety eva satyam 4 Just as, my dear, by one clod of clay all that is made of

VI. 2 I Chandogya Upanisad 447 clay becomes known, the modification being only a name ansing from speech while the truth is that it is just clay. mkara modification, manifestation, development, change S suggests that the change is only nominal. vag-alambana-matram namawva kevalam na vikaro nāma vasto ast, paramārthato mrttikety eva mrttt- kaiva tu satyam vasto astr S. The Upamsad suggests that all modi- fications are based on the reality of clay and not that change rests simply on a word, that it is a mere name. 5 yathā, saumya, ekena loha-manina sarvam lohamayam vijñātam syāt, vācārambhanam vikāro nāma-dheyam lohamity eva satyam 5. Just as, my dear, by one nugget of gold, all that is made of gold becomes known, the modification being only a name arsing from speech, while the truth is that it is just gold. by one nugget of gold suvarna-pindena. S loha originally meant iron or copper but later is used for gold or any metal 6. yathā, saumya, ekena nakha-mkrntanena sarvam kārşnāya- sam vynātam syāt, vācārambhanam vikāro nāma-dheyam krsņā- yasam ıty eva satyam, evam, saumya, sa ādešo bhavatītr 6 Just as, my dear, by one pair of nail scissors all that is made of iron becomes known, the modification being only a name arising from speech while the truth is that it is just iron: thus, my dear, is that teaching. 7 na var nunam bhagavantas ta etad avedisuh, yadd hy etad avedisyan, katham me navaksyan itr bhagavams iv eva me tad bravītv itt, tathā, saumya, itr hovāca 7. 'Venly, those venerable men did not know this; for if they had known it, why would they not have told it to me? Venerable Sir, please tell me that,' 'So be it, my dear,' said he.

Scction 2 THE PRIMACY OF BEING I sad eva, saumya, idam agra asīd ekam evādītīyam, tadd haika alıuh, asad evcdam agra asīd ekam cvadvitīyam, tasmad asatah saj jāyata I. In the beginning, my dear, this was Being alone, one

448 The Principal Upamşads VI 2 2 only without a second Some people say 'in the beginning this was non-being alone, one only, without a second From that non-being, being was produced sad being eva without any limitation or upadhi adam this, the universe of name and form, the world of manifesta- tion Prior to manifestation this world was pure being One only without a second There is no second to it There is no other object than being nāsya durtīyam vastv antaram vrdyata ıty advilīyam Ś See TU II 7, CU III 19 I The logical priority of Brahman to the world is brought out by the statement that Being alone was this in the beginning See Martri, VI 17 Cp. Pañcadaśi, I I9 ıdam sarvam purā srsļer ekam evādvitīyakam sad evāsīn nāma-rūpe nastām itr aruner vacah 'Previous to creation all this was being, one only without a second Name and form were not this is the statement of the son of Aruna' He does not have 'being' as other things have being He is his own being Being is, is God Being is above all conceptions and conceptual differentiations It is prior to all things All other things are from being, live in it and end in it What is other than being is nothing According to Indian logic, there are four kinds of non-existence or abhava There is absolute non-existence or atyantabhava anything self-contradictory like the barren woman's son, vandhyaputra, Is inconceivable and impossible Barrenness and motherhood contra- dict each other The real excludes self-contradictory non-existence When non-being or asat is said to be the root of existence, asat does not mean absolute non-existence but only prior or antecedent non-existence or prag-abhava or potential existence The world is non-existent before its production It was existent potentially or as a possibility though not as an actuality Creation is not out of absolute non-existence but out of prior non-existence or the world of possibility This type of non-existence has no beginning but has an end when the possibility is actualised pradhvamsabhava 1s posterior non-existence It is the opposite of prior non-existence It has a beginning but no end When a jar is destroyed, its non-existence begins at the time it is destroyed, but it has no end The mutual exclusiveness of a jar and a cloth, the fact of difference, is indicated by anyonyabhava A is not B A jar is not a cloth See Annambhatta's Tarka-samgraha 3 2 kutas tu khalu, saumya, evam syāt, ıtı hovāca, katham, asatah saj jāyetetı, sat tv eva, saumya, ıdam agra āsīd ekam evādvrtīyam

VI 2. 4. Chāndogya Upanisad 449 2. But how, indeed, my dear, could it be thus? said he, how could being be produced from non-being? On the contrary, my dear, in the beginning this was being alone, one only, without a second

À suggests that ekam excludes sajatiya and svagala bheda and adutīyam excludes vijātīya bheda Cp Pancadasi vrksasya svagata-bhedah patra-puspa-phaladibhih vyksāntarāt sajātīyo vijātīyah śilāditah II. 20. Svagata-bheda is internal difference of a tree from its leaves, flowers and fruits Sajäliya difference is that of one tree from other trees Vyatiya is the difference of a tree from rock, etc Brahman is devoid of all these three kinds of difference

3 tad aıksata, bahu syām prajāyeyeti, tat tejo'srjata tat teja aıksata, bahu syām prajāyeyeti, tad apo'srjata, tasmād yatra kva ca socati svedate va purusah, tejasa eva tad adhy āpo jāyante. 3. It thought, May I be many, may I grow forth. It sent forth fire That fire thought, May I be many, may I grow forth. It sent forth water. Therefore, whenever a person grieves or perspires, water is produced from the fire (heat). aiksata thought literally saw This word indicates that pure being is conscious The reference in all such passages is not to the elements as such, but to the presiding deities ablnmaninyah cetanah devatah SB II I 5 Ś also says that the Highest Lord abiding as the selves of the varous elements, produces by his power of thought, the different effects: paramcśvara cva tena tena almanā avatısthamanah abhidhyayan tam tam vkäram srjate SB II 3 I3. In other Upanisads, space, air and fire are mentioned as successive products The text, suggests, has no eye to the order of creation for it is only interested in making out that all effects are denved from Being

4 tā apa aiksanta, bahuyah syāma, prajayemahīti, tā annam asrjanta, tasmad yatra kva ca varsati, tad cua bhuyistham annam bhavati, adbhya cva tad adhy annadyam jayate. 4 That water thought, May I be many, may I grow forth. It sent forth food Therefore, whenever it rains anywhere then there is abundant food. So food for eating is produced from water alone

450 The Principal Upanişads VI. 3.4.

Scction 3 THREEFOLD DEVELOPMENT I teşam khalv cşam bhitanam triny eva bījam bhavant, andajam, jīvajam, udbhigam itr I Now of these (living) beings there are only three origins, those born from an egg, born from a living being, born from a sprout. In A U a fourth svedaja 'born from heat' is mentioned in addition to the three mentioned here Cp Atharva Veda, I I2 I 2 scyam devatarkşata, hantāham imās tisro devatā anena jivenā 'tmanā'nupravisya nāma-rūpe vyākaravānīti 2 That divinity thought, 'Well, let me enter into these three divinities by means of this living self and let me then develop names and forms devata-literally divinity It means being By the union of sat or Being with the three elements of fire, water and earth, all the vaned manifestations of the world are produced In relation to the three elements which are called devatas, sal is called para devata, highest being Sal is primary being Tejas is its first product Out of tejas water is produced, and out of water food Sat pene- trates into these three as their inner soul, and by mixing them up makes each of them threefold The red colour of fire is the colour of tejas, the white of apas and the black of anna the three are the truth and their differentiations are derived from vac, vacarambhanam So long as vac does not differentiate, the three colours form a unity M Senart thinks that the three rupas are de- nved from the three cosmic spheres. S argues that this development does not affect the Absolute Reality He points out that the modi- fications of the world are real in so far as they participate in the nature of absolute reality and unreal in themselves sarvam ca nāma- rūpādı sadālmanaıva satyam vikāra-jatam svatasiv anrtam eva Š Agaın, sadātmanā sarva-vyavahārānām sarva-vkārānām ca satyatvam sato'nyalve cānrtalvam Ś 3 tāsām trıvrtam trivrtam ekarkām karavānīti, seyam devatemās tesro devatā anenaiva jīvenā'tmanā'nupravišya nāma-rūpe vyā- Řarot 3 'Let me make each one of the three threefold' The divimty entered into those three divinities by means of the living self and developed names and forms 4 tāsām trıvrtam trıvrtam ekarkām akarot, yathā tu khalu

VI 4 4 Chandogya Upanişad 45I saumya, imās tisro devatās trivrt triurd ekaikā bhavati, tan me vijānīhīti. 4 It made each of these threefold and how these three divinities become each of them threefold, that learn from me now, my dear.

Section 4

THREEFOLD DEVELOPMENT-continued I. yad agne rohıtam rupam tejasas tad rupam, yac chuklam tad apām, yat krsnam tad annasya apāgad agner agnitvam, vācārambhanam vikāro nama-dheyam, trīni rūpānīty eva satyam. I Whatever red form fire has it is the form of heat, whatever (1s) white (is the form) of water. Whatever (is) dark (it is the form of) earth Thus vanishes the quality of fire from fire, the modification being only a name ansing from speech while the truth is that it is only the three forms 2. yad ādityasya rohitam rupam tejasas tad rūpam, yac chuklam tad apām, yat krsnam tad annasya. apāgād ādityād ādıtyatvam, vācārambhanam vikāro nāma-dheyam, trīni rūpānīty eva satyam 2 Whatever red form the sun has it is the form of heat, whatever (is) white (it is the form) of water Whatever (is) dark (it is the form) of earth. Thus vanishes the quality of the sun from the sun, the modification being only a name ansing from speech while the truth is that it is only the three forms. 3 yac candramaso rohitam rupam tejasas tad rūpam, yac chuklam tad apām, yat krsnam tad annasya apāgāc candrāc candratvam, vācārambhanam vikāro nāma-dheyam, trīņi rūpānīty eva satyam 3 Whatever red form the moon has it is the form of heat, whatever (is) white (it is the form) of water. Whatever (Is)dark (It is the form) of earth. Thus vanishes the quality of the moon from the moon, the modification being only a name arising from speech while the truth is that it is only the three forms 4 yad uidyuto rohıtam rupam tejasas tad rupam, yac chuklam tad apām, yat kysnari tad annasya. apāgād undyuto vidyutvam, vācārambhanam vikāro nāma-dheyam, trīni rūpānīty cva satyam.

452 The Principal Upanişads VI. 4. 7. 4. Whatever red form the lightning has it is the form of heat, whatever (1s) white, (it is the form) of water Whatever (1s) dark (it is the form) of earth Thus vanishes the quality of lightning from the lightning, the modification being only a name arsing from speech, while the truth is that it is only the three forms All things are ultimately modifications of pure being sarvasya sad urkāratvat S The primordial being becomes three deities, fire, water and earth The doctrine of trwvrt-karana, by which each of the three original elements, fire, water and earth is to be regarded as being divided into two equal portions, of which one half is kept intact and the other half is divided into two equal parts, the two quarters of the two other elements in combination with the one half of the original element This view is the basis of the doctrine of pancikarana of the later Vedanta Anaxagoras affirms that there is a portion of everything in everything The three colours are taken over by the Samkhya system to corre- spond to the three gunas, sattva, rajas and tamas 5 etadd ha sma var tad vidvāmsa āhuh pūrve mahāšālā mahā- śrotrıyāh na no'dya kaścana aśrutam, amatam, avrjñātam, udāha- rışyatītı hy ebhyo vidāmcakruh 5 Verily it was just this that the great householders and great students of sacred wisdom knew when they said of old 'no one now will mention to us what we have not heard, what we have not perceived, what we have not thought ' For from these (three forms) they knew everything 6 yad u rohıtam ıvabhud itr tejasas tad rūpam itr tad vidām cakruh, yad u suklam wābhūd ity apām rūpam itr tad vidām cakruh, yad u krşnam wābhūd ıty annasya rūpam itr tad vidām cakruh 6 They knew that whatever appeared red was of the form of heat, they knew that whatever appeared white was of the form of water, they knew that whatever appeared dark was of the form of earth 7 yad avınātam wābhūd ıty etāsām eva devatānām samāsah, ıtı tad vidāmcakruh, yathā nu khalu, saumya, imās tisro devatāh puruşam prāpya trıvrt trıvrd ekarkā bhavatı, tan me vyjānīhīti 7 They knew that whatever appeared unıntelligible is a combination of just these three divinities Verily, my dear, learn from me how each of these three divinities when they reach the human, becomes threefold.

VI. 5 4 Chandogya Upamsad 453

Secton 5

ILLUSTRATIONS OF THREEFOLD NATURE I annam aśıtam tredhā udhīyate, tasya yah sthavistho dhātus tat purīsam bhavatr, yo madhyamas tan mamsam, yo'nisthas tan manah I Food when eaten becomes threefold, its coarsest portion becomes the faeces; its middle (portion) flesh and its subtlest (portion) mind Ś argues that mind being fed by food is material, elemental and not impartible and eternal annopacıtatvan manaso bhautrkatvam eva, na vaisesika-tantrok- ta-laksanam nıtyam nıravayavam cetr grhyate. 2. āpah pītās tredhā vıdhīyante, tāsam yah sthavistho dhātus tan mütram bhavatı, yo madhyamas tal lohitam, yo'nısthah sa prānah. 2. Water when drunk becomes threefold, its coarsest portion becomes the urine; its middle (portion) the blood, its subtlest (portion) the breath 3. tejo'sıtam tredha vidhīyate, tasya yah sthavrstho dhātus tad asthı bhavatı, yo madhyamah sa magā, yo'nsthah sa vak 3 Heat when eaten becomes threefold, its coarsest portion becomes bone, its middle (portion) marrow, its subtlest (portion) speech

bhaksttam We eat heat, in the shape of oil, butter, etc S: taila-ghrtādi-

4 annamayam hı, saumya, manah, āpomayah prānah, tejo- mayī vāg itı, bhūya eva mā bhagavān vynāpayatv itr; tatha saumya, it hovāca. 4 Thus, my dear, mind consists of food, breath consists of water and speech consists of heat 'Please, Venerable Sır, instruct me still more' So be it, my dear, said he Everything is threefold and so all the three elements exist mn everything sarvasya trwvrl-krta-tvat sarvatra sarvopapatteh S

454 The Principal Upanisads VI. 7. 2.

Section 6

ILLUSTRATIONS-continued I dadhnah, saumya, mathyamānasya yo'nımā, sa urdhvah samudīsatı, tat sarpır bhavatı I. Of the curd, my dear, when churned, that which is subtle moves upwards, it becomes butter 2 evam eva khalu, saumya, annasyāśyamānasya yo'mmā, sa urdhvah samudīsatı, tan mano bhavats 2 In the same manner, my dear, of the food that is eaten, that which is subtle moves upwards, it becomes mind 3 apām, saumya, pīyamānānām yo'mmā, sa urdhvah samu- dīsati, sa prano bhavati 3 Of the water, my dear, that is drunk, that which is subtle moves upwards, it becomes breath 4 tejasah saumya aśyamānasya yo'mımā, sa ürdhvah samu- dīsatı, sā vāg bhavat 4 Of the heat, my dear, that is eaten, that which is subtle moves upwards, it becomes speech 5 annamayam hı, saumya, manah, apomayah prānah, tejomayī vāg ıtı bhūya eva mā, bhagavan, vyjnāpayatv iti, tathā, saumya, itr hovaca. 5 Thus, my dear, mind consists of food, breath consists of water, speech consists of heat 'Please, Venerable Sir, instruct me still more' So be it, my dear, said he

Section 7

IMPORTANCE OF PHYSICAL NEEDS I şodaśa-kalah, saumya, purusah, pancadasāhānmā'šīh, kāmam apah pıba, āpomayah prāno na pibato vicchetsyata it I A person, my dear, consists of sixteen parts For fifteen days do not eat (any food), drink water at (your) will Breath which consists of water will not be cut off from one who drinks water 2 sa ha pancadaśāhānı nā'sa atha harnam upasasāda, kım

VI. 7 6. Chandogya Upamsad 455 bravīmi bho ıtr, rcah, saumya, yajūmsı sāmānīti, sa hovāca, na vai ma pratibhantr bho itr. 2. Then for fifteen days he did not eat (any food), and then he approached him saying, 'What, sir, shall I say?' 'The Rg. verses, my dear, the Yajus formulas and the Saman chants He replied, 'They do not occur to me, Sır'

3. tam hovāca, yathā, saumya, mahato'bhyahitasyaiko'ngārah khadyota-matrah parisıstah syāt, tena tato'pr na bahu dahet, evam, saumya, te sodasānăm kalānām ekā kalā'tısıstā syāt, tayartarhi vedān nānubhavası, asāna, atha me vynāsyasītı 3 He said to him, 'Just as, my dear, of a great lighted fire, a single coal of the size of a firefly may be left which would not thereafter burn much, even so, my dear, of your sixteen parts only one part is left and so with it you do not apprehend (remember) the Vedas Eat Then you will understand me' 4 sa hā'sa, atha hainam upasasāda, tam ha yat kim ca papraccha sarvam ha pratrpede 4 Then he ate and approached him (his father) Then what- soever he asked him, he answered it all 5 tām hoväca, yathā, saumya, mahato'bhyāhrtasyarkam angāram khadyota-mātram parıšıstam tam trņair upasamādhāya prajvalayet, tena tato'pr bahu dahet. 5. To him he then said, 'Just as, my dear, of a great lighted fire if a single coal of the size of a firefly is left, and made to blaze up by covering it with straw and with it the fire would thereafter burn much 6. evam, saumya, te sodaśanām kalānām ekā kalā'tısistā'bhūt, sā'nnenopasamāhıtā prājvālīt, tayā etarhı vedān anubhavasi anna mayam hi, saumya, manah, apomayah prāņah, tejomayī vāg itı tadd hāsya vyajñāv itr 6 So, my dear, of your sixteen parts only one part was left, and that, when covered with food, blazed up With it you now apprehend the Vedas For, my dear, the mind consists of food, the breath consists of water and speech consists of heat. Then he understood what he said; he understood it In some texts the following verse is found. pancendrıyasya purusasya yad eva syad anavrtam tad asya prajna sravatı drich pādād ivodakam 'When the (mind of the) person consisting of the five senses is not

456 The Principal Upamşads VI 8.2 supported by food, then his intelligence goes away, even as the water flows away from the mouth of a leathern bag anavrtam. unprotected, uncovered by food

Section 8 CONCERNING SLEEP, HUNGER AND THIRST AND DYING I. uddālako hārunih śvetaketum putram uvāca, svapnāntam me, saumya, vijānīhītı, yatrartat purusah svapıti nāma, satā saumya, tadā sampanno bhavati, svam apīto bhavatı, tasmād enam svapitīty ācaksate, svam hy apīto bhavatı I. Then Uddalaka Aruni said to his son, Svetaketu, Learn from me, my dear, the true nature of sleep When a person here sleeps, as it is called, then, my dear, he has reached pure being He has gone to his own Therefore they say he sleeps for he has gone to his own svapnanta true nature of sleep, literally the end of the dream Ś interprets t as the central portion of the dream vision: svapnāntam svapna-madhyam suuptam Ś In the condition of deep sleep, personal consciousness subsides and the self is said to be absorbed in the Highest Self Speech, mind and the senses rest. Only the breath is active The jiva, the living soul returns for a while to the deeper self in order to recover from the fatigue In dreamless sleep, buddht or understanding remains in a potential condition and becomes active in the dream and waking states SB II 3 3I. 2 sa yathā śakunh sutreņa prabaddho dısam disam patt- tvānyatrāyatanam alabdhva bandhanam evopaśrayate, evam eva khalu, saumya, tan mano disam dısam patıtvānyatrāyatanam alabdhvā prānam evopasrayate, prāna-bandhanam hi, saumya, mana iti. 2. Just as a bird tied by a string, after flying in varous directions without finding a resting-place elsewhere settles down (at last) at the place where it is bound, so also the mind, my dear, after flying in various directions without finding a resting- place elsewhere settles down in breath, for the mind, my dear, is bound to breath The organic nature of the relationship between mind and life 1s

VI. 8.6. Chāndogya Upanisad 457 brought out here. The mental, while it transcends the vital, arises out of the vital and is rooted in it 3 asanā-prpāseme, saumya, vijānīhītı, yatrartat puruso ašısisati nāma, āpa eva tad asıtam nayante tad yathā gonāyo'śvanāyah purusanāya itr, evam tad apa ācaksate'šanāyetr, tatrartacchungam utpatıtam, saumya, vijānīhı, nedam amūlam bhavrsyatītı. 3. Learn from me, my dear, what hunger and thirst are. When a person here is hungry, as it is called, water only is leading (carrying away) what has been eaten (by him). So as they speak of a leader of cows, a leader of horses, a leader of men, so they speak of water as the leader (or carrier of food). On this, my dear, understand that this (body) is an offshoot which has sprung up, for it could not be without a root The person is hungry because whatever he eats is quickly digested. 4. tasya kva mülam syād anyatrānnāt, evam eva khalu, saumya, annena śungenāpo mūlam anviccha, adbhih, saumya, śungena tejo mitlam anviccha, tejasā, saumya, śungena san mūlam anviccha, san milāh, saumya, ımāh sarvāh prajāh sad-āyatanāh, sat- pratıșthāh 4. And what else could its root be than food? And in the same manner, my dear, with food as an offshoot, seek for water as the root, with water, my dear, as an offshoot, seek for heat as the root; with heat, my dear, as an offshoot, seek for Being as its root All these creatures, my dear, have their root in Being. They have Being as their abode, Being as their support Being is the ultimate root of the whole unverse. 5 atha yatrartat puruşah pıpāsatı nāma, teja eva tat pītam nayate, tad yathā gonāyo'śvanāyah purusanāya iti, evam tat teja ācaşta udanyeti, tatrartad eva sungam utpatıtam, saumya, vijānīhi nedam amulam bhavrsyatiti. 5 Now when a person here is thirsty, as it is called, heat only is leading (or carrying off) what has been drunk (by him). So as they speak of a leader of cows, a leader of horses, a leader of men so one speaks of heat as the leader of water. On this my dear, understand that this (body) is an offshoot which has sprung up, for it could not be without a root. 6 tasya kva mülam syād anyatra adbhyah, adbhih, saumya, Sungena tejo milam anviccha, tejasā, saumya, sungena san mīlam anviccha; san mūlāļ, saumya, mmāh sarvāh prajāh sadāyatanāh,

458 The Principal Upamisads VI 8 7 satpratısthāh, yathā nu khalu, saumya, imās tisro devatāh purusam prāpya trivrt trivrdekaika bhavati, tad uktam, purastad eva bhavatı, asya, saumya, purusasya prayato vān manası sampadyate, manah prāne, prānas tejası, tejah parasyām devatāyam 6 And what else could its root be than water? With water, my dear, as an offshoot, seek for heat as the root, with heat, my dear, as an offshoot, seek for Being as the root All these creatures, my dear, have their root in Being They have Being as their abode, Being as their support But how, verly, my dear, each of these three divinities, on reaching the human, becomes threefold has already been said I When, my dear, a person departs from hence, his speech merges in his mind, his mind on his breath, his breath in heat and heat in the highest dıvınıty From Pure Being arises fire, from fire water and from water earth In speech the element of fire predominates, in life-breath the element of water, in mind the element of earth When a person deceases, his speech is merged in the mind His voice fails though his mind continues to function When the mind merges in life, the mental activity ceases When hfe merges in heat, when we are in doubt about a man's condition, whether he is alive or dead, we feel the body If it is warm, he is alive, if not he is dead Fire 1s then taken up in the highest Being If we depart from this life with our thoughts merged in the Supreme we reach Pure Being, otherwise, we enter the world of becoming 7. sa ya eso'nımā artad ātmyam ıdam sarvam, tat satyam, sa ātmā tat tvam ası, śvetaketo, itı, bhūya eva mā, bhagavān, viñāpayatv iti, tathā, saumya, it hovaca 7. That which is the subtle essence (the root of all) this whole world has for its self That is the true That is the self That art thou, Svetaketu 'Please, Venerable Sir, instruct me still further.' 'So be it, my dear,' said he tat tvam asr that art thou This famous text emphasises the divine nature of the human soul, the need to discriminate between the essential self and the accidents with which it is confused and the fetters by which it is bound He who knows only what is of the body or mind knows the things that may be his but not himself The text 'That art thou' applies to the nward person, antah purusa, and not to the empirical soul with its name and family descent 'What I am, that is he, what he is, that am I' See Aıtareya Aranyaka, II 2 4 6 I VI 5 I-4

VI. 9 2 Chāndogya Upanişad 459 Jabila Up has the following: tvam va aham asmi bhagavo devate aham oa tuam asi. 'I am thou, O great God, and thou art I.' R interprets tat tvam asi as affirming that the principle of God is common to both the universe and the individual. That means God having the entire universe as his body, thow means God having the Indvidual soul as his body. The principle of God is common to both In the Jaminiya Upanisad Brahmana (III. 14. I-5) when the deceased reaches the Sun-door, the question is asked, Who art thou? If he answers by a personal or a family name, he is subject to the law of karma If he responds 'Who I am (is) the light thou (art). As such have I come to thee, the heavenly light.' Praja-pati replies: 'Who thou art, that same am I; who I am that same art thou. Enter in' Rami speaks to us of the man who knocked at his friend's door and was asked, 'Who art thou"' He answered 'I.' 'Begone,' said hs friend. After a year's suffering and separation he came and knocked again, and when asked the same question, replied, 'It is Thou art at the door,' and received the reply, 'Since thou art I, come in, O myself.' Mathnavi, I. 3056-3065

Section 9

THE INDWELLING SPIRIT I yathā,saumya,madhu madhukrto nististhanti, nānātyayānām trşānām rasān samavahāram ekatām rasam gamayanti. I Just as, my dear, the bees prepare honey by collecting the essences (juices) of different trees and reducing them into one essence The son's difficulty is anticipated. If creatures reach Pure Being every day when they fall into sleep, how is it that they do not know that they attain that condition every day? 2 te yatha tatra na vivekam labhante, amusyāham vksasya raso' smı, amusyāham vrksasya rasosmīti, evam eva khalu, saumya, vrāh sarvāh prajāh sati sampadya na viduh, sati sampadyāmaha 2 And as these (juices) possess no discrimination (so that they might say) 'I am the essence of this tree, I am the essence of that tree,' even so, indeed, my dear, all these creatures the Being though they reach Being do not know that they have reached

460 The Principal Upanisads VI I0 3 3 ta tha vyāghro vā sumho vā vrko vā varāho vā kīto vā patango vā damso va masako vā yad yad bhavantı, tad ābhavantt 3 Whatever they are in this world, tiger or lion or wolf or boar or worm or fly or gnat or mosquito, that they become In other words, as they reach Pure Being without being conscious of it they return to their special forms 4 sa ya eso'nımā aıtadātmyam ıdam sarvam, tat satyam, sa ātmā, tat tvam ası, śvetaketo, itr, bhūya eva mā, bhagavān, vyñā- payatv ıtı, tathā, saumya, itr hovāca 4 That which is the subtle essence, this whole world has for its self That is the true That is the self That art thou, Śvetaketu 'Please, Venerable Sır, instruct me still further.' 'So be it, my dear,' said he

Section Io

THE INDWELLING SPIRIT-continued I ımāh, saumya, nadyah purastāt prācyah syandante, paścāt pratīcyah tāh samudrāt samudram evāpryantı, sa samudra eva bhavatı, ta yatha tatra na induh, wyam aham asmı, ryam aham asmīt I These rivers, my dear, flow the eastern toward the east, the western toward the west They go just from sea to sea. They become the sea itself Just as these nvers while there do not know 'I am this one,' 'I am that one' from sea to sea the clouds lift up the water from the sea to the sky and send it back as rain to the sea 2 evam eva khalu, saumya, imāh sarvāh prajāh sata āgamya na viduh, sata āgacchāmaha ıtı, ta rha vyāghro vā sımho vā, vrko vā, varāho vā, kīto vā, patango vā, dāmso vā, masako vā, yad yad bhavantr tad ābhavantı 2 In the same manner, my dear, all these creatures even though they have come forth from Being do not know that 'we have come forth from Being' Whatever they are in this world, tiger or lion or wolf or boar or worm or fly or gnat of mosquito that they become 3 sa eso'mıma aıtad āimyam ıdam sarvam, tai satyam, sa ātmā,

VI. II 3. Chāndogya Upanisad 46I tat tvam asi, śvetaketo, itı; bhūya eva mā, bhagavān, vijnāpayatv st1; tathā, saumya, itr hovāca. 3. That which is the subtle essence, this whole world has for its self. That is the true. That is the self. That art thou, Śvetaketu 'Please, Venerable Sır, instruct me still further.' 'So be it, my dear,' said he.

Section II

THE INDWELLING SPIRIT-continued I. asya, saumya, mahato urksasya yo müle'bhyahanyāt, jīvan sravet; yo madhye'bhyāhanyāt, jīvan sravet yo'gre'bhyāhanyāt, jīvan sravet sa esa jīvenā'tmanānuprabhūtah pepīyamāno modamānas tışthatı. I Of this mighty tree, my dear, if someone should strike at the root it would bleed but still live if someone should strike at the middle, it would bleed but still live If someone should strike at the top, it would bleed but still live. Being pervaded by its living self, it stands firm, drinking in its moisture (which nourishes it) and rejoicing. 2. asya yad ekām śākhām jīvo jahātı, atha sā šusyatı, dvrtīyām jahātı, atha sā śuşyatı, trtīyām jahātı, atha sā susyatı, sarvam jahātı sarvah śusyatı, evam eva khalu, saumya, vddhi itr hovāca. 2. If the life leaves one branch of it, then it dries up; if it leaves a second, then that dries up; if it leaves a third, then that dries up If it leaves the whole, the whole dries up Even so, indeed, my dear, understand,' said he

sthāvarāh S According to this view trees are not insentient cetanavantah

3 jīvāpetam vāva kıledam mrıyate, na jīvo mriyata itr, sa ya eşo' mımā artad āimyam ıdam sarvam, tat satyam, sa ātmā, tat ivam ası, śvetaketo, ıtı, bhūya eva mā, bhagavān, vijñāpayatv itt, tathā, saumya, itr hovāca 3. Verily, indeed, this body dies, when deprived of the living self, the living self does not die That which is the subtle essence this whole world has for its self. That is the true, That 1s the self. That art thou, Svetaketu 'Please, Venerable Sır, instruct me still further.' 'So be it, my dear,' said he

462 The Principal Upanışads VI I3 I

Section I2 ILLUSTRATIONS OF THE NYAGRODHA TREE I nyagıodha-phalam ata āharet, ıdam, bhagavah, ıtı, bhinddhīti, bhınnam, bhagavah, ıtr, kım atra paśyasītı, anvya wemā dhānah, bhagavah, ıtı, āsām angarkām bhinddhītı; bhinna, bhagavah, it; kım atra pasyasītı, na kim cana, bhagavah, itı I 'Bring hither a fruit of that nyagrodha tree' 'Here it 1s, Venerable Sır' 'Break it' 'It is broken, Venerable Sır' What do you see there?' 'These extremely fine seeds, Venerable Sır' 'Of these, please break one ' 'It is broken, Venerable Sır ' What do you see there? 'Nothing at all, Venerable Sır ' The teacher explains how the world which has name and form arises from Pure Being which is subtle and does not possess name and form

2 tam hovāca yam var, saumya, etam anımānam na nıbhālayase, etasya var, saumya, eso'nımna evam mahān nyagrodhas tisthatt śrddhatsva, saumya 2 Then he said to him, 'My dear, that subtle essence which you do not perceive, verily, my dear, from that very essence this great nyagrodha tree exists Believe me, my dear The lesson of the illustration is that the cosmic process with its names and forms arises from the subtle essence of Pure Being, sata evānımnah sthūlam nāma-rūpādımat karyam jagad utpannam S 3 sa ya eso'nımā, aıtad ātmyam ıdam sarvam, tat satyam, sa ātmā, tat tvam ası, śvetaketo, itı, bhūya eva mā, bhagavān, vyñā- payatv ıtı, tathā, saumya, itı, hovāca 3 That which is the subtle essence, this whole world has for its self That is the true That is the self That art thou Śvetaketu 'Please, Venerable Sir, instruct me still further' 'So be it, my dear,' said he

Section I3

ILLUSTRATION OF SALT AND WATER I lavanam etad udake'vadhāya, atha mā prātar upasīdathā itr, sa ha tathā cakāra, tam hovāca yad dosā lavanam udake'-

VI.I4. I Chāndogya Upanisad 463 vādhāh, anga tad āhareti, tadd hāvamršya na viveda; yathā vlinam, evam. I. Place this salt in the water and come to me in the morning. Then he did so. Then he said to him, 'That salt you placed in the water last evening, please bring it hither.' Having looked for it he found it not, as it was completely dissolved. This section attempts an answer to the difficulty that if Pure Being is the essence of all that exists, why it is not perceived. 2 angāsyāntād ācāmeti: katham iti; lavanam iti, madhyād ācāmeti, katham itr; lavanam iti; antād ācāmetr, katham iti; lavanam ıtı, abhiprāśyartad atha mopāsīdathā iti; tadd ha tathā cakāra, tac-chaśvat samvartate; tam hovāca: atra vāva kila sat, saumya, na nibhālayase, atraiva kila. 2 'Please take a sip of it from this end.' He said, 'How is it?' 'Salt.' 'Take a sip from the middle. How is it?' 'Salt.' 'Take a sip from the other end. How is it?' 'Salt"' 'Throw it away and come to me' He did so. It is always the same Then he said to him, 'Verly, indeed, my dear, you do not perceive Pure Being here Verily, indeed, it is here' As we are able to perceive salt in the water though not by means of touch and sight even so we will be able to perceive Pure Being by other means, upayantarena, though it is not obvious to our senses 3 sa ya eso'nımā aıtad atmyam ıdam sarvam, tat satyam, sa ātmā, tat tvam asi, śvetaketo, ttı; bhūya eva mā, bhagavān, viřāpayatv itr, tathā, saumya, itr hovāca. 3. That which is the subtle essence this whole world has for its self That is the true That is the self That art thou, Śvetaketu 'Please, Venerable Sir, instruct me still further.' 'So be it, my dear,' said he

Section I4 THE NEED FOR A TEACHER I. yathā, saumya, purusam gandharebhyo'bhinaddhāksam anīya tam tato'tyane visrjet, sa yatha tatra prān vodan vātharān vā pratyan vā pradhmayītābhinaddhāksa visrstah. anīto'bhinaddhakso

464 The Principal Upanışads VI. 14 2 I Just as, my dear, one might lead a person away from the Gandharas with his eyes bandaged and abandon him in a place where there are no human beings, and just as that person would shout towards the east or the north or the south or the west, 'I have been led here with my eyes bandaged, I have been left here with my eyes bandaged'

2 tasya yathābhınahanam pramucya prabrūyāt, etām disam gandhārāh, etām dīšam vrajet, sa grāmad gramam prcchan pandito medhavī gandharan evopasampadyeta evam evehā- cāryavān puruso veda, tasya tāvad eva cıram yāvan na vimoksye, atha sampatsya ıtr 2 And as, if one released his bandage and told him, 'In that direction are the Gandharas, go in that direction, thereupon, being informed and capable of judgment, he would by asking (hs way) from village to village arrve at Gandhara, in exactly the same manner does one here who has a teacher know, "I shall remain here only so long as I shall not be released (from ignorance) Then I shall reach perfection." acaryavan one who has a teacher See Katha II 8 Bhisma says (to Yudhisthira) that the preceptor is superor even to the father or the mother gurur garīyān pitrio mātrtas'cetr me matıh M B Sānti Parva, 108 17 I A teacher is regarded as being as essential as the remover of a bandage of a blindfolded man who wishes to find his way home On several occasions Yajñavalkya teaches persons such as his wfe informally and without insisting on prior imtiation Asvapati teaches the Brahmanas who come to him freely Ś makes out that our real home is sat or Being Our eyes are bandaged with desires for worldly possessions which blind us When we suddenly meet a person who knows the Self, whose own bonds have been broken, when he points the way, we feel that we are not mere creatures of the world but we belong to the ultimate reality We are released, according to S, when the body reared by our past : Alevander was one day asked, 'Why do you show greater respect and reverence to your instructor than you do to your father?' He answered, 'From my teacher I obtain life eternal, and from my father a perishable existence Moreover, my father brought me down from heaven to earth but Anstotle has raised me from carth to heaven' History of the Early Kings of Persia, by Mir Khwand, ET by David Shea (1832), P 423 According to Plutarch, 'Anstotle was the man Alexander admired in his younger years and as he himself averred, he had no less affection for him that for his own father, from the one he derived the blessing of life, from the other the blessing of a good life.'

VL r5. 3. Chāndogya Upanişad 465 deeds falls off. While the deeds performed after the attainment of saving knowledge do not bind us, those acts which have resulted in this embodiment have to exhaust their consequences. 3. sa ya eşo'nima aitad atmyam idam sarvam, tat satyam, sa almā, tat tuam asi, svetaketo, iti; bhūya eva mā, bhagavan, vijnapayatu sti; tathā, saumya, str hovāca. 3. That which is the subtle essence this whole world has for its self. That is the true. That is the self. That art thou Svetaketu 'Please, Venerable Sir, instruct me still further.' 'So be it, my dear,' said he.

Section 15 THE ORDER OF MERGENCE I purusam, saumya, utopatāpinam jnātayah paryupāsate, jānāsı mām, janāsi mām itı; tasya yāvan na vān manası sam- padyate, manah prāne, prānah tejasi, tejah parasyām devatāyām, tāvaj jānātı. . Also, my dear, around a sick (dying) person his relatives gather and ask, 'Do you know me?' 'Do you know me?' So long as his voice is not merged in mind, mind in breath, breath in heat and heat in the highest deity, so long he knows (them). 2. atha- yadā'sya van manasi sampadyate, manah prāne, prāyas tejasi, tejah parasyām devatāyām, atha na jānātt. 2. Then when his voice is merged in mind, his mind in heat, and heat in the highest deity, then he does not know (them).

Both those who know the truth and those who do not know the See VI. 8.6. truth reach the ultimate Reality at death, The former do not return to embodied life while the latter do. S denies that he who knows passes at death through the artery Real straight. of the head to the sun and then to the Real. At death he reaches the

3. sa ya eşo'nimā aitad ātmyam ıdam sarvam, tat salyam, sa ālmā, tai "tvam asi, śvetaketo, iti; bhūya eva mā, bhagavān, vijnāpayato iti; tathā, saumya, iti hovāca, 3.That which is the subtle essence this whole world has for

466 The Principal Upanisads VI. I6.3 its self That is the true. That is the self That art thou, Śvetaketu 'Please, Venerable Sir, instruct me still further' 'So be it,' said he.

Section 16

ILLUSTRATION OF THE ORDEAL

I. purusam, saumya, uta hasta-grhītam ānayanti, apāhārsīt, steyam akārsīt, parasum asmai tapata ıtı; sa yadı tasya kartā bhavati, tata evānrtam ātmānam kurute, so'nrtabhisandho'nrte- nā'tmānam antardhāya parasum taptam pratıgrhņāti, sa dahya- te'tha hanyate I. Also, my dear, they lead up a man seized by the hand, sayng, 'He has stolen, he has committed a theft, heat the axe for him' If he is the doer thereof (1e if he has committed the theft) then he makes himself untrue (a liar). Being given to untruth, covering himself by untruth he takes hold of the heated axe and is burnt Then he is killed At the time of this Upamsad belief in ordeals should have pre- vailed The guilty man is burnt and killed by grasping the heated axe while the mnocent man is not affected by grasping it So also the knower is not repelled by the Real while the non-knower returns to embodied lıfe This passage gives an illustration to indicate how he who knows, when he reaches the Real, does not return to embodied life, while he who does not know, when he reaches the Real returns 2. atha yadı tasyākartā bhavati, tata eva satyam ātmānam kurute, sa satyābhısandha satyenātmānam antardhāya parašum tapiam pratigrhnāti, sa na dahyate, atha mucyate 2 But if he is not the doer thereof, thereupon he makes hmself true Being given to truth, covering himself by truth, he takes hoid of the heated axe he is not burnt Then he is released It is a universal principle that the truth will make us free John VIII 32 Truth is not merely theoretical but practical yatha vadt tatha kari. Devas and Asuras are distinguished by their respec- tive adherence to truth and untruth 3 sa yatha tatra na dāhyeta artad atmyam idam sarvam, tat

VI. 16 3 Chāndogya Upanisad 467 salyam, sa ātmā, tat tvam asi, śvetaketo, iti; tadd hāsya vijajnāu sti vyajnav it. 3 And as in this case he would not be burnt, thus has all this that for its self. That is the true That is the self. That art thou, Svetaketu. Then he understood it from him, yea, he understood. Madhva makes the text read, atat tvam asi-Thou art not that, and argues that these passages aim at establishing the difference between the individual and the Universal Selfe

468 The Principal Upanisads VII I 2

CHAPTER VII

Section I

SANATKUMARA'S INSTRUCTION TO NĀRADA PROGRESSIVE WORSHIP OF BRAHMAN NAME

I adhīhı, bhagavah, ıtı hopasasāda sanatkumāram nāradah, tam hovāca yad vettha tena mopasīda, tatas ta urdhvam vaksyāmītı, sa hovāca I Narada approached Sanatkumara and said, 'Teach me, Venerable Sir,' He said, 'Come to me with (tell me) what you know Then I will teach you what is beyond that'

See TU III I The story is introduced to show that the supreme good cannot be accomplished without a knowledge of the Self mratrsaya-prapti- sādhanatvam ātma-vidyāya Ś Närada is he who gives the knowledge of the Supreme Self, according to Sabda-kalpa-druma nāram dadātı itı naradah, naram param-atma-vısayakam jnānam Sanatkumara is represented in Indian tradition as the eternal child Brahma-varvarta Purana makes out that he is eternally a child of five years, who did not undergo the usual samskaras, a pupil of the very God, Nārāyana, vayasā pañca-hāyanah, acūdo anupavītas ca veda-sandhyā-vıhīnakah yasya nārāyano guruh Harwamsa confirms this view 'Know me only to be a child just as I was born and so the name sanatkumara was given to me' yathotpannas tatharvāham kumāra itı viddhı mām, tasmāt sanatkumāretr mam artan me pratısthitam The learned Narada goes to the unlearned Sanatkumara for in- struction For self-realisation, practice of virtue and love to all creation are necessary more than scriptural lore Vamana Purāna makes out that Sanatkumara is the son of virtue by the wife of non- violence dharmasya bhāryāhımsākhyā, tasyām putra-catustayam yyesthah sanat- kumāro' bhūt

2 rgvedam, bhagavah, adhyemı, yajurvedam sāmavedam, athar- vanam caturtham, itrhāsa-purānam pancamam, vedānam vedam, pıtryam, rāsım, darvam, nıdhım, vākovākyam, ekāyanam, deva- vıdyām, brahma-vidyām, bhūta-vıdyām, ksatra-vidyām, naksatra- vrdyām, sarpa-devajana-vidyām, etat, bhagavah, adhyemi 2 Venerable Sr, I know the Rg Veda, the Yajur Veda, the Sama Veda, Atharvana as the fourth (Veda), the epic and the

VII. I. 5. Chāndogya Upanişad 46g ancient lore as the fifth, the Veda of the Venas (i.e. grammar), propitiation of the Fathsrs, the science of munbers (mathematics), the science of portents, the science of time (chronology), logic, ethics and politics. the science of the goas, the science of sacred knowledge, the science of elemental spirits, the science of weapons, astronomy. the science of serpents and the fine arts. This, Venerable Sir, I know. deca-cicyā: niruhta or exegetics. Ś; science of the vorship of gočs. R. 3. so'ham, bhagaran, mantra-ciderasmin i'tra-vit; srutars hvera re thagarad-drscbhyak, tarari śoeam atma-vid ii; ss'ham, thagacah, śocarai, tam ma thagavān., sskasya pāram fāravate iti; tam hocaca yad cai hin caitaa aay açişthāh, namaicaitat. 3. But, Venerable Sir, I am only like one kacwing the vords and not a knower of Self. It has been heard by me from those like you that he who knows the Self crosses over somow. Sach a sorrowing one am I. Venerable Sir. Do you. Venerable Si=, help me to cross over to the other sice of sorrow. To him he then said, 'Verily, whatever you have here leamed is only a name' 4. nama ta rg-ceao yajuv-redan simn-csan atharcayns crnrtha stthasa-purarab parcamo vedanan veaal, pitryo rasir aniro, nidžir tahorikyam, ebayanam, dera-vidya, orahma-ciaya. ohita-tid; a, satra-tidyā, nakşatra-cidya, sarpa-iera;ana-tiayā namairaita., nămopāssceti. 4. Venly, a name is Rgreda (so also) Yajur Veda, Sama Veaa, Atkamara as the fourth, the epic and the ancient lore as the fifth, the Veda of the Vedas, propitiation of the fathers, the science of numbers, the science of portents, the sciesce of time, logic, ethics and politics, the science of gods. the science of weapons, the science of serpents and the fie ars. All this is mere name. Meditate on the name. 5. sa yo năma brahie, upās'e satin navoe gasam, tatras.a Sathi hama-caro bhat ui;5 nhm brahen uhaste: 'stt, bragz:ab,

5 He who meditates on name as Brabwmn becomes inde- pendent so far as name goes, he who meditates on name as Brahwar .. 'Is there, Venerable Si, anything greater than the ramet' 'There is (something) greater than the name.' 'Teil that to me, Venerable Sir.'

470 The Principal Upanisads VII 2 2 kama carin He can pass in and out at will See TU III I0 5, John X 9 It is possible for those who live in the spint to assume any form they please

Section 2

SPEECH

I vāg vā va nāmno bhūyasī, vāg vā rg-vedam vyjnāpayatı, yajur-vedam sāma-vedam atharvanam caturtham itrhāsa-purānam pancamam vedānam vedam, pıtryam rasım dawvam mdhim vākovākyam, ekāyanam, deva-vıdyām, brahma-vıdyām, bhūta- vıdyām, ksatra-vıdyām, nakşatra-vidyam, sarpa-devajana-vıdyām dıvam ca prthıvīm ca vāyum cākāsam cāpaś ca tejaś ca devāmś ca manusyāms ca pasumś ca vayāmsı ca trna vanaspatīň śvāpadāny ākīta-patanga-pıpīlakam dharmam cādharmam ca satyam cānrtam ca sādhu cāsādhu ca hrdayajnam cāhrdayajñam ca, yad var vān nā bhavrsyat na dharmo nādharma vyajnāpayısyat, na satyam nānrtam na sādhu nāsādhu na hrdayajno nāhrdayajno vāg evartat sarvam vijāpayatı, vācam upāssveti I Speech assuredly is greater than name Speech, verily, makes known the Rg Veda, the Yajur Veda, the Sama Veda, the Atharva Veda as the fourth, legend and ancient lore as the fifth, the Veda of the Vedas (1 e grammar), the rites of the Fathers, mathematies, the science of portents, the science of time (chronology), logic, ethics and politics, the science of the gods, the science of sacred knowledge (1e the Vedas), the science of the elementals, the science of rulership, the science of the stars (astronomy), the science of snake charming, of the fine arts as well as heaven and earth, air and space, water and heat, gods and men, beasts and birds, grass and trees, animals together with worms, flies and ants, the right and the wrong, the true and the false, the good and the bad, the pleasing and the unpleasing Verily, if there were no speech neither right nor wrong would be known, neither the true nor the false, neither the good nor the bad, neither the pleasing nor the unpleasing Speech, indeed, makes all this known Meditate upon speech 2 sa yo vācam brahmety upāste, yāvad vāco gatam, tatrāsya yathā kāma-caro bhavati, yo vācam brahmety upāste, astr, bhagavah, vāco bhūya itı, vāco vāva bhuyo'stīti, tan me, bhagavān, bravītv itt.

VII 3 2 Chandogya Upanisad 47I 2 He who meditates on speech as Brahman becomes inde- pendent so far as speech reaches, he who meditates on speech as Brahman 'Is there anything, Venerable Sir, greater than speech"' 'Yes, there is something greater than speech' 'Do, Venerable Sir, tell me that '

Section 3

MIND I mano va va vāco bhuyah, yathā var dve vāmalake dve va kole dvau vāksau mustir anubhavati, evam vacam ca nama ca mano 'nubhavatı, sa yadā manasā manasyatı, mantrān adhīyīyets, athādhīte, karman kurvīyetr, atha kurute, putrāmś ca paśumś ceccheyetr, athecchate, imam ca lokam, amum ceccheyetr, athecchate; mano hy atmā, mano hi lokah, mano hi brahma, mana upāssveti. I. Mind, assuredly, is greater than speech For as the closed fist holds two amalaka or two kola or two aksa fruits so does mind hold speech and name. For when one through mind has in mind to learn the sacred hymns, then he learns them If he has mind to perform sacred works, then he performs them. When he has in mind to desire for sons and cattle, then he desires them When he has in mind to desire this world and yonder, then he desires them. Mind is, indeed, the self, mind Is, indeed, the world, mind is indeed Brahman. Meditate on the mind manas is the internal organ (antah-karana) endowed with reflection It has for its function determination, decision, choice It is said to be the self because the self has the character of the doer and the enjoyer only when the mind functions. atmanah kartytvam bhoktrtvam ca sati manast nanyathetr, mano hy atmety ucyate S. z sa yo mano brahmety upāste, yāvan manaso gatam, tatrāsya yatha kama-caro bhavatr yo mano brahmety upāste, ast bhagavah, bravito ih manaso bhuya iti, manaso va va bhuyo'stīti, tan me, bhagavān, 2 He who meditates on mind as Brahman becomes inde- pendent so far as mind reaches, he who meditates on mind as Brahman 'Is there anything, Venerable Sir, greater than mind?' v 'Yes, there is something greater than mind' 'Do, Venerable Sir, tell me that'

472 The Principal Upanisads VII 4 2 Section 4 WILL

I samkalpo vā va manaso bhūyān, yadā var samkalpayate atha manasyatı, atha vacam Dayatı tam u namnīrayatı, namn, mantrā ekam bhavanti, mantresu karmāni I Will, assuredly, is greater than mind For when one wills, then one reflects, one utters speech and then one utters it in name The sacred hymns are included mn name and sacred works in the sacred hymns

samkalpa will It is said to be an activity of mind It is, like thinking, an activity of the inner organ antah-karana-vrftr S It has also re- flective aspects besides the volitional What is mechanical process in the mnorganic world, stimulation in the organic is motivation in human beings mantresu karman See MU I 2 I

2 tām ha vā etān samkalparkāyanām samkalpātmakām samkalpe pratısthıtān, samakalpetām dyavā-prthīvī, samakal- petām vāyus cākāsam ca, samakalpantāpaś ca tojas ca, tesām samklpiyar varsam samkalpate, varsasya samklptyā annam samkalpate, annasya samıklptyar prānāh samkalpante, prānānām samklptyaı mantrāh samkalpante, mantrānām samklptyar karmănt samkalpante, karmanām samklptyar lokah samkalpate, lokasya samklptyar sarvam samkalpate, sa esa samkalpah. samkalpam upāssvets 2 All these, verily, centre mn the will, have the will as their soul, abide in will Heaven and earth were formed through will, air and ether were formed through will, water and heat were formed through will Through their having been willed, rain becomes willed Through rain having been willed, food becomes willed Through food having been willed, living creatures are willed Through living creatures having been willed sacred hymns become willed Through sacred hymns having been willed, sacred works become willed Through sacred works having been willed, the world becomes willed Through the world having been willed, everything becomes willed Such 1s will Meditate on will 2 sa yah samkalpam brahmety upaste klptān var sa lokān dluuvan dhruvah pratisthitan pratisthito'vyathamanan avyatha māno'blsıdhyatı, yāvat samkalpasya gatam tatrāsya yathā kāma- cāro bhavatı, yah samkalpam brahmety upāste, astt, bhagavah,

VII. 5 3 Chandogya Upamşad 473 samkalpād bhūya ii; samkalpād vava bhūyo'stīt, tan me, bhagavān, bravītv itt 2 He who meditates on will as Brahman, he verily obtains the worlds he has willed, himself beng permanent the perma- nent worlds, himself unwavering the unwavering worlds As far as will goes, so far is he independent, he who meditates on will as Brahman 'Is there anything, Venerable Sır, greater than will?' 'Yes, there is something greater than will.' 'Do, Venerable Sir, tell me that'

Section 5

THOUGHT I cıtam vā va samkalpād bhūyah, yadā var cetayate'tha samkalpayate atha manasyatı, atha vacam īrayatı, tām u nāmnī- rayalı, nammı mantra ckam bhavantr, mantresu karman I Thought, assuredly, is more than will Verly when one thinks, then he wills, then he reflects, then he utters speech and he utters it in name The sacred hymns become one (are included) in name and sacred works in the sacred hymns. Thought is said to be higher than will See Martri VI 30 See Digha Nikāya I 21 2 tām ha vā ctān cıttarkāyanān cıttātmān cıtte pratısthitām, tasmad yady apı bahu-uid acıtto bhavatı, nāyam astīty cvamnam āhuh, yad ayam veda, yad va ayam vidvan nettham actttah syad it1, atha yady alpa-vic cıttavan bhavatı, tasmā evota śušrūsante, cıttam hy cvarsām ckāyanam, cıttam ātmā, cittam pratrsthā, cittam upāssvctt 2 Verily, all these centre in thought, have thought for their goal and abide in thought Therefore, even if a man be possessed of much learning, but is unthinking, people say of him that he is nobody, whatever he may know Verily, if he did know he would not be so unthinking On the other hand, f he is thoughtful, even though he knows little, to him people are desirous of hstening Truly indeed thought is the centre of all on thought. these, thought is their soul, thought is their support Meditate

3 sa yas cıttam brahmety upaste, cittān var sa lokān dhruvān

474 The Principal Upanişads VII. 6. I. dhruvah pratışthıtān pratişthto'vyathamānān avyathamăno "bhısıdhyatı, yāvac cıttasya gatam, tatrāsya yathā kāma-cāro bhavatı, yas cıttam brahmety upāste, astı, bhagavah, cıttād bhūya ıtı, cıttād va va bhuyo'stīt, tan me, bhagavān, bravītv it 3 He who meditates on thought as Brahman, he venly obtains the worlds he has thought, himself being permanent the permanent worlds, himself established, the established worlds, himself unwavering the unwavering worlds As far as thought goes, so far is he independent, he who medtates on thought as Brahman 'Is there anything, Venerable Sır, greater than thought?' 'Yes, there is something greater than thought ' 'Do, Venerable Sir, tell me that'

Section 6

CONTEMPLATION I dhyānam vā va cıttād bhūyab, dhyāyatīva prthıvī, dhyāya- tīvāntarıkşam, dhyāyatīva dyauh, dhyāyantīvāpoh, dhyāyantīva parvatāh, dhyāyantīva deva-manuşyāh, tasmād ya tha manu- şyānām mahativam prāpnuvantı dhyānāpādāmšā warva te bhavantı, atha ye'lpāh kalahınah piśunā upavădinas te atha ye prabhavah dhyānāpādāmsā waiva te bhavantı, dhyānam upāssveti I Contemplation, assuredly, is greater than thought The earth contemplates as it were The atmosphere contemplates as it were The heaven contemplates as it were The waters contemplate as it were, the mountains contemplate as it were. Gods and men contemplate as it were Therefore he among men here attams greatness, he seems to have obtamned a share of (the reward of) contemplation Now the small people are quarrelsome, abusive and slandering, the superior men seem to have obtained a share of (the reward of) contemplation, Meditate on contemplation dhyana contemplation It is the concentration of all our thoughts on one subject, ekāgratā Ś Even as men who contemplate acquire repose, become firm and establıshed, the earth, etc, are said to be firm and established, as the result of their contemplation deva-manusyah gods and men or godlike men for men endowed with

VII 7 I. Chāndogya Upanisad 475 inward peace are not devoid of divine qualities deva-sama devama- nusyāh samādıguna-sampannā manusyā deva-svarūpam na jahātīty arthah S 2 sa yo dhyānam brahmety upāste, yāvad dhyānasya gatam, tatrāsya yathā kāma-cāro bhavati yo dhyanam brahmety upaste, astt, bhagavah, dhyanad bhuya itı; dhyanad va va bhūtyo'stīti; tan me, bhagavān, bravīto itt. 2. He who meditates on contemplation as Brahman, so far as contemplation goes so far is he independent, he who meditates on contemplation as Brahman 'Is there anything, Venerable Sir, greater than contemplation?' 'Yes, there is something greater than contemplation.' 'Do, Venerable Sir, tell me that

Section 7

UNDERSTANDING I. vynanam va va dhyanad bhuyah, vynanena va rg-vedam vijānātı, yajur-vedam sāma-vedam ātharvaņam caturtham, ithāsa- purānam pancamam, vedānam vedam, pıtryam, rāsım, daivam, mdhım, vākovākyam, ekayanam, deva-vıdyām, brahmna-vıdyām, bhītta-vidyām, ksatra-vdyām, naksatra-vıdyām, sarpa-devajana, vidyām, dıvam ca prthivīm ca vāyum cākāśam, cāpas ca tejas ca, devāms ca manusyāms ca pašumś ca vayāmsi ca irna-vanaspatīn- śvapadāny ākīla-patānga-pıpīlakam dharmam cādharmari ca salyam cānriam ca sādhu cāsādhu ca hrdayajnam cahrdayajñar cannam ca rasam cemam ca lokam anuni ca vynanenarva vyānāti, vjňānam uāssvelt. I Understandıng, assuredly, is greater than contemplation Venly, by understanding one understands the Rg. Veda, the Yanur Veda, the Sama Veda, the Atharva Veda as the fourth, legend and ancient lore as the fifth, the Veda of the Vedas (1e. grammar), the ntes of the fathers)- mathematics, the science of portents, the science of time (chronology), logic, ethics and politics, the science of the gods, the science of sacred knowledge (1.e the Vedas), the science of the elementals, the science of rulership, the science of the stars (astronomy), the science of snake charming, of the fine arts as well as heaven and earth, air and space, water and heat, gods and men, Q

476 The Principal Upanisads VII S. I. beasts and birds, grass and trees, animals together with worms, flies and ants, the right and the wrong, the true and the false, the good and the bad, the pleasing and the unpleasing the food and the drink (or taste), this world and yonder, all this one understands just with understanding. Meditate on uncer- standıng.

2 sa yo oiñanam brahmety upāstc, vinānacato cai sa locan- jnānavato'bhasidhyatı, yāvaa vijrānasya gatan, tatrāsya yathā kāma-cāro bhavati, yo vijnānam brahmety upāstt; asti, bhaganab,

bravito iti ianad bhaya iti; oni anad va va bhuyo'stiri; tan ne, bhaganan,

2 He who meditates on understanding as Bramman, he verily, attains the worlds of understanding, of knowledge. As far as understanding goes, so far he is independent, he who meditates on understanding as Bral,man. 'Is there anything, Venerable Sir, greater than understanding?' 'Yes, there is something greater than understanding' 'Do, Venerable Sir, tell me that.'

Scctton S

STRENGTH

I. balamn ca va vijnanad bluyal api ha satam eiānaoaiam cko balavan akan.payate, sa yada bali bhavati, athotilata bhanati attsthan pancarita bhavati, paricaran upasata bhavaii, upasīdan drasta bhavat, śrotā ohavati, manta bhavuti, bodaia blavati, Raria bhavati, onuata bhavati, balena oai prthieī tiștlati, balenāntariksam, balena dyaub, balena paratal,, balena droa- mantsyāh, bilena pasavas ca vayāmsi ca trua-oanaspatayab śvāpadāny ākīia-patanga-pipīlakam, balena lobas tiştlati; balzm upāssccti. I. Strength, assuredly, is greater than understanding. One strong man, indeed, causes a hundred men of understanding to tremble. When one becomes strong, he becomes a rising man If he rises he serves (wise people). If he serves, he drans near (by becoming attached as a pupil). By drawing near, he becomes a seer, becomes a hearer, becomes a thinker, becomes a per- cerver, becomes a doer, becomes an understander. By strength, verily, the earth stands, by strength the atmosphere, by

VII. 9 2 Chandogya Upamsad 477 strength the heaven; by strength the mountains, by strength the gods and men (or god-men), by strength beasts and birds, grass and trees, animals together with worms, flies and ants By strength the world stands Meditate on strength strength spiritual power 2. sa yo balam brahmety upāste, yāvad balasya gatam, tatrāsya yathā kāma-cāro bhavati, yo balam brahmety upaste, asti, bhagavah, balād bhuya ıtı, balād va va bhutyostīti, tan me, bhagavan, bravitv itt 2 He who meditates on strength as Brahman-as far as strength goes, so far he is independent, he who meditates on strength as Brahman 'Is there anything, Venerable Sir, greater than strength?' 'Yes, there is something greater than strength ' 'Do, Venerable Sir, tell me that'

Scction 9

FOOD I annam vā va balād bhūyah, tasmād yady apı dasa rātrīr na'śnīyāt, yady u ha jīvet, atha va adrasta srotā'manta'boddhā 'kartā'vijnātā bhavatı, atha'nnasyāy'e drastā bhavati, śrotā bhavati, mantā bhavati, boddha bhavatı, karta bhavati, vjnata bhavat; annam upāssvett I Food, verily, is greater than strength. Therefore, if any- one does not eat for ten days, even though he might live, yet, verily, he becomes a non-seer, a non-hearer, a non-thinker, a non-understander, a non-doer, a non-knower But on the entrance of food (when he gets food), he becomes a seer, he becomes a hearer, he becomes a thinker, he becomes an under- stander, he becomes a doer, he becomes a knower Meditate on food 2 sa yo'nnam brahmcty upāste, annavato vai sa lokān pānavato- 'blsıdhyatı. yāvad annasya gatam, tatrāsya yathā kāma-cāro bhavats yo'nnam brahmety upāste, astı, bhagavah, annād bhūya tf1, annad vava bhutyo'stīti, tan me, bhagavan, bravito it. 2. He who meditates on food as Brahman, he, verily, attains the worlds of food and drink As far as food reaches, so far he who meditates on food as Brahman, has unlmited freedom.

478 The Principal Upamsads VII II I 'Venerable Sir, is there anything greater than food?' Yes, there is something greater than food' 'Do, Venerable Sır, tell me that.'

Section IO

WATER

I āpo vā va annād bhūyasyah, tasmād yadā suvrstır na bhavatī, vyādhīyante prānāh, annam kanīyo bhavısyatītı, atha yadā suvrstır bhavatı, ānandınah prānā bhavant, annam bahu bhavsyatītı, āpa evemā mūrtāh yeyam prthivī, yad antarıksam, yad dyauh, yat parvatāh, yad deva-manusyah, yat pasavas ca vayāmsı ca trna-vanaspatayah, śvapadāny ākīta-patanga-prpīla- kam, āpa evemā mūrtāh apa upāssveti I Water, verily, is greater than food Therefore when there is not good (sufficient) rain, living creatures sicken with the thought that food will become scarce But when there is good rain, living creatures rejoice in the thought that food will become abundant It is just water that assumes (different) forms of this earth, this atmosphere, this sky, the mountains, gods and men, beasts and birds, grass and trees, animals together with worms, flies and ants Water indeed is all these forms Meditate on water 2 sa yo'po brahmety upāste, āpnotr sarvān kāmān, irptimān bhavatı yāvad apām gatam, tatrāsya yathā kāma-cāro bhavatı yo'po brahmety upāste, astı, bhagavah, adbhyo bhūya it, adbhyo vā va bhuyo'stītı, tan me, bhagavān, bravītv itr 2 He who meditates on water as Brahman, obtains all his desires and becomes satisfied As far as water reaches so he who meditates on water as Brahman has unlimited freedom 'Venerable Sir, is there anything greater than water?' 'Yes, there is something greater than water' 'Do, Venerable Sır, tell me that'

Section II

HEAT I tejo vā va adbhyo bhūyah, tasmād vā etad vāyum āgrhyākāsam ablutapatı, tad āhuh, mısocatı, mtapatı, varsısyatı vā it, teja

VII. 12 I Chāndogya Upanisad 479 eva tat purvam darsayitua'tha' pah srjate tad etad urdhvabhis ca tıraścībhıš ca vıdyudbhık āhrādās carantı; tasmād ahuļ. vidyotate, stanayatı, varsısyatı vā iti, teja eva tat pirvam darsayıtvāthā'pah srate teja upāssveti. I Heat, verily, is greater than water For it seizes hold of the wind and warms the ether. Then people say it is hot, it is burning hot, it will rain. Thus does heat show this sign first, and creates water. So with hightnings, flashing upwards and across the sky, thunders roll. Therefore people say, there is lightmng, there is thunder, therefore it will rain Heat, indeed, first indicates this and creates water Meditate on heat. We see the cause of heat first and then the effect of ram prasıddham hi loke karanam abhyudyatam drstavatah kāryam bhavisyatitı vynanam Ś. z sa yas tejo brahmety upāste, tejasvī var sa tejasvato lokān bhasvato pahata-tamaskān abhsıdhyatı, yavat tejaso gatam, tatrā'sya yathā kāma-cāro bhavatı, yas tejo brahmety upāste, asti, bhagavah, tejaso bhuya itt; tejaso va va bhuyo'stīti; tan me, bhagavān, bravītv itt 2. He who meditates on heat as Brahman, he, verily, radiant himself, attains radiant, shining worlds, freed from darkness' As far as heat reaches, he who meditates on heat as Bralmman, has unhmited freedom 'Venerable Sir, is there anything greater than heat?' 'Yes, there is something greater than heat.' 'Do, Venerable Sır, tell me that.'

Section I2

ETHER I. ākāšo vā va tejaso bhūyān ākāśe vai sūryā-candramasāv ubhau vidyun nakşatrany agmk, akasenahvayatı, akasena Srnott, ākāšena pratıšınotı, ākāše ramate, ākāśe na ramate, ākāse jāyate, ākāšam ablyāyatc ākāšam upāssvet? I Ether (or space), verily, is greater than fire For in the ether exist both sun and moon, lightning, stars and fire Through ether one calls, through ether one hears, through ether one answers In ether one enjoys himself and in ether one does not

480 The Principal Upanisads VII. I3 I enjoy himself In space one is born and unto space one is born. Meditate on ether.

akāsam abhijayate When born, the seed grows upward and not

Akasa originally meant space through which one can pass or thrust downward

one's finger. See Aitareya Brahmana III 4 2 I, Satapatha Brahmana III. 3 2 19 The space between the sky and the earth when they separated became antariksa or atmosphere It was empty and so got filled with air Akasa is more than mere space K U speaks of man being born from akāśa as from a womb, I 6

2 sa ya ākāšam brahmety upāste, ākāsavato var sa lokān prakāśavato' sambādhān urugāyavato'bhısidhyatı, yāvad ākāsasya gatam, tatrāsya yathā kāma-cāro bhavati, ya ākāsam brahmety upāste, astı, bhagavah, ākāsād bhūya it1, ākāsad vā va bhūyo' stīti, tan me, bhagavān bravītv iti. 2. He who meditates on ether as Brahman, he verily attains the worlds of ether and of light, unconfined and wide extending As far as ether goes, so far he who meditates on ether as Brahman, has unlimited freedom 'Venerable Sir, is there anything greater than ether?' 'Yes, there is something greater than ether.' 'Do, Venerable Sir, tell me that' asambadhan- unconfined, also free from pressure and pain. sambadho'nyo'nyapīda tad-rahitan asambadhan Š

Section I3

MEMORY I smaro vā va ākāsād bhūyah, tasmād yady apı bahava āsīran asmarantah, naiva te kamcana śrnuyuh, na manviran, na vıanīran yadā va va te smareyuh, atha śrnuyuh, atha manvīran, atha vijānīran, smarena vai putrān vyānati, smarena pasun. smaram vpāssvett I. Memory, verily, is more than ether, therefore if many assemble and if they have no memory, indeed they would not hear any one at all, they would not think, they would not understand. But surely, if they remember then they would hear, then they would think, then they would understand Through

VII. 14 2 Chāndogya Upanisad 48I memory one discerns one's sons; through memory, one's cattle Meditate on memory Memory is a quality of the inner organ, antah-karana-dharmah 2 sa yah smaram brahmety upāste, yāvat smarasya gatam, tatrāsya yathā kāma-cāro bhavatı, yah smaram brahmety upāste; astı, bhagavah, smarād bhuya ıtı, smarad va va bhutyo'stītr; tan me, bhagavān, bravītv itt 2 He who meditates on memory as Brahman-as far as memory reaches, so far he has unlimited freedom, he who meditates on memory as Brahman 'Venerable Sir, is there anything greater than memory?' 'Yes, there is something greater than memory' 'Do, Venerable Sır, tell me that'

Section I4

HOPE I āšā vā va smarād bhūyasī, aseddho var smaro mantrān adhīte karman kurute, putrams ca pasums cecchate, imam ca lokam amum cecchate. āsām upāssvetr I Hope, assuredly, is greater than memory When kindled by hope, memory learns the sacred hymns, performs sacrifices, desires sons and cattle, desires this world and the other Meditate on hope. asa, craving, desire, trsna, kama Ś aseddhah asa-iddha asayabluvardhitah, roused by hope $ 2 sa ya aśām brahmety upāste, āsayāsya sarve kāmāh samy- dhyanti, amoghā hāsyāsıso bhavantı, yāvad āšāyā gatam, tatrāsya yathā kāma-cāro bhavatı, ya asām brahmety upāste, astr, bhagavah, āšāyā bhūya itt, asaya va va bhuyo'stīti, tan me, bhagavan, bravītu ift 2 He who meditates on hope as Brahman, through hope all his desires are fulfilled, his prayers do not go in vain As far as hope reaches, so far he has unlimited freedom, he who meditates on hope as Brahman 'Venerable Sir, is there anything greater than hope> 'Yes, there is something greater than hope' 'Do, Venerable Sır, tell me that' āšișah prayers, prārthanāh Ś

482 The Principal Upanisads VII 15 3 Section I5

LIFE

I prāno vā va āsāyā bhūyān, yathā vā arā nābhau samarpitāh, evam asmın prane sarvam samarpıtam, prānah prānena yāti, prānah prānam dadātı, prānaya dadātı, prāno ha prtā, prāno mātā, prāno bhrātā, prānah svasā, prāna ācāryah, prāno brāhmanah I Life-breath, verly, is greater than hope Even as the spokes are fastened mn the hub, so on this life-breath all this 1s fastened Life moves by the life-breath Life-breath gives life, it gives (life) to a living creature Life-breath is one's father, life-breath is one's mother, life-breath is one's brother, life-breath is one's sister, life-breath is one's teacher, life- breath is the Brahmana According to S prana is the conscious self, prajnatman, which enters the body to reveal the whole variety of names and forms 2 sa yadı prtaram vā mātaram vā bhrātaram vā svasāramvā acaryam va brahmanam va kimcid bhrsam wa pratyaha, dhik tvāstvīty evarnam āhuh, prtrhā var tvam ası, mātrhā var toam ast, bhrātrha vai tvam ası, svasrha var tvam ası, ācāryaha var tvam ast, brāhmanahā var tvam asītr 2. If one answers unworthily to a father or a mother, or a brother or a sister, or a teacher or a Brahmana, people say to hım, shame on you, verily, you are a slayer of your father, verly, you are a slayer of your mother, verly, you are a slayer of your brother, verily, you are a slayer of your sister, verly, you are a slayer of your teacher, verily, you are a slayer of a Brahmana bhrsam ananurūpam Ś 3 atha yady apy enān utkrānta-prānān šūlena samāsam vyatısandahet nawvarnam brūyuh, pitrhāsītı, na mātrhāsītı, na bhrātrhāsītı, na svasrhāsītı, na acāryahāsīti, na brāhmaņahasīti. 3 But if, when the life breath has departed from them one shoves them together with a poker and burns up every bit of them, people would not say, 'you are a slayer of your father,' nor 'you are a slayer of your mother,' nor 'you are a slayer of your brother,' nor 'you are a slayer of your sister,' nor 'you are a slayer of your teacher,'nor'you are a slayer of a Brahmana' utkranta-prānān tyakta-dehan Ś

VII. I7 I. Chāndogya Upanisad 483 The importance of prana is brought out by positive and negative proofs, anvaya-vyatırekābhyām Ś. 4 prāno hıy evartām sarvāni bhavati, sa vā eșa evam pasyan, cvam manvanah, evam vyānann atıvādī bhavatı, tam ced bruyuh atıvādy asītı, atıvādy asmītı brūyāt, nāpahnuvīta 4. Life-breath is all this Verly, he who sees this, thinks this, understands this, becomes an excellent speaker Even if people should say to him, you are an excellent speaker, he should say, 'I am an excellent speaker.' He should not deny it ativadin He goes beyond all declarations made previously beginning with name and ending with hope, and realises that prana or the conscious self is Brahman In M U III I 4 an atvadin is contrasted with one who really knows the highest truth In all this discussion Sanatkumara leads Narada step by step, tato bhuyah, until he obtams the experience of the absolutely great, which is undefined and unmeasured. As Narada seems to be satisfied with prana and does not ask 'Is there anything greater than prana?' the teacher leads him on to a higher view in sections 16-26 He is an alwvadin who passes beyond the empincal variety and grasps the metaphysıcal realıty. yastu bhumaklıyam sarvalikrāntam tattvam paramārtha-salyam veda so'tıvādīti Ś.

Section I6 TRUTH I cşa tu vā atıvadatı yah satyenātivadatı, so'ham, bhagavah, satycnātıvadānītı, satyam iv eva vyynāsıtavyam iti, satyam, bhagavah, vijynāsa itt. I But he, verily, speaks excellently, who speaks excellently of truth 'But I, Venerable Sir, would speak excellently of truth ' 'But one must desire to understand the truth ' 'Venerable Sir, I desire to understand the truth.' viinase' visesena jnatum iccheyam tvatto'ham ie Ś

Section I7 TRUTH AND UNDERSTANDING I yadā vai vijānāti, atha salyam vadati, nāvıānan salyam vadatı, vijānann eva satyam vadati, vynānam tv eva njyñā- sıtavyam itı; vijnānam, bhagavah, vijijnasa ii. Q*

484 The Principal Upanisads VII. 19 I I Verly, when one understands, then he speaks the truth One who does not understand does not speak the truth Only he who understands speaks the truth But one must desire to understand understandıng 'Venerable Sır, I desire to under- stand understandıng ' In his commentary S distinguishes between the empircal truth (rüpa-traya) and metaphysıcal truth (rūpa-traya-vyatrrekena para- marthatah), between factual truth and ultimate signficance

Section I8

THOUGHT AND UNDERSTANDING I. yadā var manute, atha vyānātı, nāmatvā vyānātı, matvarva vijānātı, matıs tv eva viynāsıtavyeti, matım, bhagavah, viyīīāsa

I Verily, when one thinks, then he understands, one who does not think does not understand Only he who thinks understands But one must desire to understand thinking 'Venerable Sir, I desire to understand thinking matır mananam, tarko mantavya-visaya adarah Ś

Section I9

FAITH I yadā var śraddhadhātı, atha manute nāśraddhadhan manute, śraddhadhad eva manute, śraddhā tv eva vijyñāsitavyeti, śraddhām, bhagavah, vyyňāsa iti I Verily, when one has faith, then he thinks One who has not faith does not think Only he who has faith thinks But one must desire to understand faith 'Venerable Sır, I desire to understand faith' astıkya-buddhih śraddha Ś sense of relgious reality

VII. 22. I Chāndogya Upanisad 485

Section 20 STEADFASTNESS

I yadā var mstısthatı, atha śraddadhāti, na'nististhan śradda- dhāt nıstısthann eva śraddadhātı, msthā tv eva viynastavyets; mısthām, bhagavah, vināsa ii. I When one has steadfastness, then one has faith One who has not steadfastness does not have faith Only he who has steadfastness has faith But one must desire to understand steadfastness 'Venerable Sir, I desire to understand stead- fastness.'

ntsfha. earnest attention to and service of the spiritual guide guru-śusrūsādıs tatparatvam brahma-vyjnānāya Š See B G III 3

Section 21

ACTIVITY I yadā vai karoty atha mstışthatı, nākrtvā mstisthatı, krtvaiva mıstişthatı, krtıs tu eva vyynāsıtavyeti, krhm bhagavo viyñāsa I. When one is active, one has steadfastness. Without being active, one has not steadfastness Only by activity does one have steadfastness But one must desire to understand activity. 'Venerable Sir, I desire to understand activity.' acttvity. Ś refers to the duties of a student such as restraint of the senses, concentration of the mind mdriya-samyamas cıttarkāgra- tā-karanam ca

Section 22

HAPPINESS I yadā vai sukham labhate'tha karotı, nāsukham labdhvā karotı, sukham cva labdhva karotı, sukham tv eva vyjynāsıtavyam th; sukham, bhagavah, viyñasa sti I. When one obtains happiness, then one is active. One who does not obtain happiness is not active Only he who obtains

486 The Principal Upamisads VII 24 I. happiness is active But one must desire to understand happiness 'Venerable Sır, I desire to understand happiness'

Section 23

THE INFINITE

I yo var bhuma tat sukham, nalpe sukham astı, bhumawva sukham; bhūma to eva viyjnasitavya itr, bhumanam, bhagavah, vigiñāsa iti. I The infinite is happiness There is no happmness in any- thing small (finite). Only the infinite is happiness But one must desire to understand the infinite 'Venerable Sır, I desire to understand the infinite' bhūma grand, superlatıve, abundant, mahat mratisayam bahvīti It is the highest that can be reached, the infinite In the small there is no happiness It produces craving, trsna, which is the seed of sorrow, dukkha-bija 'Thou hopest perhaps to subdue desire by the power of enjoyment, but thou wilt find it impossible for the eye to be satisfied with seeing or the ear to be filled with hearing If all visible nature could pass in review before thee, what would it be but a vamn vision?' Imitation of Christ

Section 24

THE INFINITE AND THE FINITE I. yatra nānyat pasyati nānyac chrnotı nanyad vyānāti sa bhuma, atha yatranyat pasyatı anyac chrnoti anyad vyanati tad alpam; yo var bhuma tad amrtam, atha yad alpam tan marlyam, sa, bhagavah, kasmın pratışthıta itt, sve mahımnı, yadı vā na malmnīti I Where one sees nothing else, hears nothing else, under- stands nothing else, that is the infinite But where one sees something else, hears something else, understands something else, that is the small (the finite) Verily, the infinite is the same as the immortal, the finite is the same as the mortal. 'Venerable

VII 25. I Chāndogya Upanisad 487 Sir, on what is the infinite established?' 'On its own greatness or not even on greatness.' The empirical dualties are absent in the experience of the infinte: samsāra-vyavaharo bhūmn nast S mariyam perishable, uināśt Ś All empirical objects are subject to the law of change sve malmn on its own greatness, atmiyc mahimn mahatmye vibhiiau $ It is rooted in its own greatness while things which are in the region of the little, alpa, are rooted not mn themselves butin others yadı va If the question is taken in an ultimate sense, we cannot even say this, for the infinite cannot be established in anything else, not even on its own greatness, for it is apratstha, anasrita The last line reminds us of the Nasadiya hymn of the R V where the expression of the highest certainty is followed by a misgiving that after all it may not be so 2. go-aśvam ıha mahımety ācakşate, hastı-hıranyam dāsa- bhāryam, ksetrāny āyatanānītı, nāham evam bravīmi, bravīmīti hovacanyo hy anyasmın pratısthita it 2. Here on earth people call cows and horses, elephants and gold, slaves and wives, fields and houses 'greatness' 'I do not speak thus, I do not speak thus,' said he, 'for in that case one thing is estabhshed in another' The infimte cannot be established in anything different from Itself Finite things are establishedinothers, anyo hi anyasmin pratisthitah The doctrines of para-tantra and pratītya-samutpāda are suggested by this passage.

Section 25

SELF-SENSE AND THE SELF I. sa evādhastāt, sa uparıstāt, sa pašcāt, sa purastāt, sa daksınatah, sa uttaratah, sa evedam sarvam itr, athāto'hamkārādesa cva, aham cuadhastāt, aham upariştāt, aham paścāt, aham purastāt, aham dakşınatah, aham uttaratah, aham evedam sarvam itt I That (infinite) indeed is below. It is above. It is behind It is in front. It is to the south, it is to the north It is indeed all this (world). Now next, the instruction in regard to the self-sense I, indeed, am below. I am above, I am behind, I

488 The Principal Upanisads VII 26 I am in front I am to the south, I am to the north, I, indeed, am all this (world). 2. athāta ātmādeša eva ātmarvādhastāt, ātmoparıstāt, ātmā paścāt, ātmā purastāt, ātmā daksınatah, ātmottar atah, ātmarvedam sarvam ıtr sa va esa evam pasyann evam manvana evam vijanann ātma-ratır ātma-krīda atma-mithuna ātmanandah sa svarād bhavatı, tasya sarvesu lokesu kāma-cāro bhavat, atha ye'nyathāto vıduh, anya-rājānas te ksayya-lokā bhavantı tesām sarvesu lokesv akāma-cāro bhavatı 2 Now next the instruction in regard to the self. The self indeed is below The self is above The self is behind The self is in front The self is to the south The self is to the north The self, indeed, 1s all this (world) Verily, he who sees this, who thinks this, who understands this, he has pleasure in the self, he has delight in the self, he has umion in the self, he has joy in the self, he is independent (self-ruler), he has unlimited freedom mn all worlds But they who think differently from this are dependent on others (have others for their rulers) They have (live in) pershable worlds In all worlds they cannot move at all (have no freedom). paścat behind, or to the west purastat in front or to the east The knowers are self-governing, autonomous (sva-raj), the non- knowers are heteronomous, subject to others (anya-rā)

Section 26

THE PRIMACY OF SELF I tasya ha vā etasyaıvam pašyatah, evam manvānasya, evam vrānata ātmatah prānah, ātmata āsā, ātmatah smarah, ātmata ākāśalı, ātmatas tejal, ātmata āpah, ātmata āvirbhāva-tirobhāvau ātmato'nnam ātmato balam, ātmato vyñānam, ātmato dhyānam, ātmatas cıttam, ātmatah samkalpah, ātmato manah, ātmato vāk, ātmato nāma, ātmato mantrah, ātmatah karmān, ātmata evedam sarvam itr I For him who sees this, who thinks this and who under- stands this, life-breath springs from the self, hope from the self, memory from the self, ether from the self, heat from the

VII 26.2 Chāndogya Upanişad 48g self, water from the self, appearance and disappearance from the self, food from the self, strength from the self, understanding from the self, meditation from the self, thought from the self, determination from the self, mind from the self, speech from the self, name from the self, sacred hymns from the self, (sacred) works from the self, indeed all this (world) from the self. All these, life-breath, hope, memory, etc., which were traced to the real, sat, are now traced to the self, as the real and the self, sat and alman are one.

2. tad eşa ślokah· na paśyo mytyum paśyati, na rogam nota duhkhatam; sarvam ha pasyah paśyati, sarvam apnoti sarvaśah

sa ekadhā bhavati, tridha bhavati, pancadha saptadhā navadhā caiva punaś caikādasah smrtak, satam ca daśa carkaś ca sahasrāņi ca vimsatih ahara-śuddhau sattva-śuddhih, sattva-suddhau dhri a smrtik, smti- lambhe sarva-granthinām vipramoksah; tasmar mydita-kaşāyaya tamasah pāram darsayatı bhagavān saratkumarah tam sbanda ily acaksate, tam skanda ity acaksate. 2 On this there is the following verse. He who sees this does not see death nor illness nor any sorrow. He who sees this sees everything and obtains everything everywhere. He is one, becomes threefold, fivefold, sevenfold and also ninefold. Then again he is called the elevenfold, also a hundred and elevenfold and also twenty-thousand fold. When nourshment is pure, nature is pure. When nature is pure, memory becomes firm. When memory remains firm, there is release from all knots of the heart. To such a one who has his stains wiped away, the venerable Sanatkumara shows the further shore of darkness. Him they call Skanda, yea, hım they call Skanda. He who sees this, pasyo yatl.okta-darsi vidran. S. One-He is one before creation. prak srsti-prabhedaa ekadhaita. The vanious numbers, three, five, seven, nine, etc, are intended to show the endless variety of manifestations after creation: samstndhadi-bhedair ananta-bheda-prabaro bhavati systi-pale. S. See Madri V. 2

490 The Principal Upanışads VII 26 2 sattva-suddh nature is pure The reference, according to S, is to the ınner organ antahkaranasya sattvasya suddhır naırmalyam bhavatr Sanatkumara is said to be 'bhagavan,' as he conforms to the defintion quoted by S utpattım pralayam carva bhūtānām agatım gatım vettr vrdyām avdyām ca sa vācyo bhagavān itr Sanatkumara points out that spirtual freedom is the basis of all action We reach it by stages The vision of the Divine, the Infinite, gives us happiness Other things which fall short of it are of little consequence The self, atman, is the source of all things, whatsoever, hope, memory, space, light and water It is the source of all power, all knowledge, all happiness

VIII I 2. Chāndogya Upanişad 49I

CHAPTER VIII CONCERNING THE NATURE OF THE SELF Section I THE UNIVERSAL SELF WITHIN THE HEART AND IN THE WORLD

I karıh, aum. atha wad idam asmin brakma-pure dakaram purdarīkam vesma, daharo'sminn antarābāsab,, tasmin yad artab, tad anvestavyam, tad va va vijgnasitavyam. I Hank, aum. Now, here in this city of Brahman is an abode, a small lotus flower; within it is a small space. What is within that should be sought, for that, assuredly, is what one should desire to understand. daharam: alpam, small. S. purdaribam. purdarīpa-sadrsam, like a lotus. S. trahrra-pure. sarire, in the body. S. The body is deva-sadana or the temple of God.

hension Ś vjijfasitavyam: sabsat-arariyam, made an object of direct appre- In introducing this chapter S points out that the speculative effort of Chapter VII, which establishes the identity of our self with the highest self is too much for ordinary people who are inclined to assume that the metaphysical reality which is free from all deter- minations is as good as non-being: dig-desn-guna-gati-phala-bheaa šūryam hi paramarihasad adı ayam bral.ma marda-tiādhīram asad icz pratibhat Pure being; devoid of all determinations, is often in Western thought mistaken for non-being (asat). Cp. Hegel's criticism of Spinoza's substance. As ordinary people find it dificult to conceive of the Real as out of space and time, thev are taught to think of it as an object endowed with qualities, living in the world and the human self. This kuow- ledge is to serve as a preparation for the higher knowledge. 2 tam ced bhayuh, yad idam asmin brakma-pure daharam. pundarīkam vesra, daharo'sminn antarābasah, kiv, tad atra udyate yad anvestaryam, yad va va vijijnasttaryam iti. 2. If they should say to him, with regard to this city of Brahma and the abode and the small lotus flower and the small space within that, what is there that should be sought for, or that, assuredly, one should desire to understand? The imphcation is that there is nothing there which one has to

492 The Principal Upanisads VIIL I. 5 search out or understand: kim tad atra vidyale na kin cana vidyata dy abhiprāyah. S. 3 sa brīyāi yāvān vā avam ākāsah, tāvān eso'ntarhrdava akasah. ubhe asmin dyava-prthivi antar eva samahite, ubhau · agnišca cāyuš ca sūryā-candramasāv ubhau, vidyun naksalrāņi yac casychasti yac ca nasti sarvam iad asmin samahitam itt 3 He should say, as far, verily, as this (world) space extends, so far extends the space within the heart Within it, indeed, are contained both heaven and earth, both fire and air, both sun and moon, lightning and the stars. Whatever there is of him in this world and whatever is not, all that is contained within it. The individual is to be regarded as the world in miniature The world is the individual writ large. In Buddhist thought alaya-vignana is the receptacle of all the latent possibilities of existence. hrd-akasa answers to the alaya-vijnana When the concrete mamifestations are overcome by decay and death, their types are not destroyed along with them. The desires out of which they arise are preserved in the hyd-akasa. hat is noi: What is no longer or not yet, the past and the future. 4 tam ced bruyuh, asmims'ced idam brahma-pure sarvam samāhitam sarcāņi ca bhītăm sarve ca kāmāh yadaitaj jarā cāpnori pradhvamsate ca, kim tato'tisısyata iti. 4. If they should say to him, if, within this city of Brahma, is contained all (that exists), all beings and all desires, then what is left of it when old age overtakes it or when it perishes? 5. sa brūtyāi; nāsya jarayartaj jīryati, na vadhenāsya hanyaie. etat satyam brahma-puram asmın kāmāh samāhitāh, eşa ātmā- pahala-pāpmā vijaro vimrtyvr višoko viighatso'pipāsah, sat- ya-kāmal satya-samkalpah. yatha hy eveha prajā anvavisanti yathānusāsanam, yam yam antam abhıkama bhavantı yam janapadam, yam kssira-bhagam, tam iam evopajivanti. 5. He should say, it (the self within) does not age with old age, it is not killed by the killing (of the body). That (and not the body) is the real city of Brahma. In it desires are contained. It is the self free from sin, free from old age, free from death, free from sorrow, free from hunger, free from thirst, whose desire is the real, whose thought is the real. For, just as here on earth people follow in obedience to command (as they are commanded), of whatever object they are desirous, be it a country or a part of a field, on that they live dependent. Our desires condition our future.

VIII. 2 3. Chändogya Upanisad 493 6 tad yatheha karma-nıto lokah ksīyate, evam evāmutra pun- ya-nıto lokah ksīyaie tad ya ıhātmānam ananuvidya vrajanty etāms ca satyān kamān, tesām sarvesu lokesv akāma-cāro bhavats atha ya thātmānam anuvidya vrajanty etāmś ca satyān kamān, tesām sarvesu lokesu kāma-cāro bhavati. 6. As here on earth the world which is earned by work perishes, even so there the world which is earned by merit (derived from the performance of sacrifices) perishes Those who depart hence without having found here the self and those real desires, for them there is no freedom in all the worlds But those who depart hence, having found here the self and those real desires-for them in all worlds there is freedom.

akāma-cāro'svatantratā. Ś kāma-cāro bhavati rājna wa sārvabhaumasyehaloke He has hke a King complete sovereignty in the world. S 'Seeing the self im- partially in all beings and all beings in the self, the atma-yaji obtains autonomy,' Manu XII 9r, see also B G VI. 29

Section 2

DIFFERENT FUTURE WORLDS I sa yadı pıtr-loka-kāmo bhavatı samkalpad evāsya prtarah samuttrsthantı, tena pıtr-lokena sampanno mahīyate I If he becomes desirous of the world of the fathers, by his mere thought, fathers arise Possessed of the world of fathers he is happy. Out of these kamas or desires, out of samkalpas or formative tendencies, the desired spheres are fashioned mahīyate pujyate vardhate va mahimanam anubhavatr. S. 2 atha yadı matr-loka-kamo bhavati, samkalpād evāsya matarah samuthsthantr, tena matr-lokena sampanno mahīyate 2 And so if he becomes desirous of the world of mothers, by his mere thought, mothers arise Possessed of that world of mothers he is happy 3 atha yadı bhrātr-loka-kāmo bhavatı, samkalpād evāsya bhratarah samuttsthanti, tena bhratr-lokena sampanno mahīyate. 3 And if he becomes desirous of the world of brothers, out

494 The Principal Upanışads VIII 2.10. of his mere thought brothers arise Possessed of that world of brothers he is happy 4. atha yadı svasy-loka-kāmo bhavatı, samkalpād evāsya svasārah samuttışthantı, tena svasr-lokena sampanno mahīyate 4. And if he becomes desirous of the world of sisters, out of his mere thought, sisters arise Possessed of that world of sisters he is happy 5 atha yadı sakhı-loka-kāmo bhavatı, samkalpād evāsya sak- hāyah samuttisthantr tena sakhi-lokena sampanno mahīyate 5 And if he becomes desirous of the world of friends, out of his mere thought, friends arise Possessed of that world of friends he is happy 6 atha yadı gandha-mālya-loka-kāmo bhavats samkalpād evāsya gandhamālye samuttışthatah, tena gandha-mālya-lokena sampanno mahīyate 6. And if he becomes desirous of the world of perfumes and garlands, out of his mere thought, perfumes and garlands arise Possessed of that world of perfumes and garlands he is happy.

7 atha yadı anna-pāna-loka-kāmo bhavatı, samkalpād evāsyān- na-pāne samuttrsthatah, tena anna-pāna-lokena sampanno mahī- yate 7 And if he becomes desirous of the world of food and drink, out of his mere thought, food and drink arse Possessed of that world of food and drink he is happy 8. atha yadı gīta-vādıta-loka-kāmo bhavatı, samkalpād evāsya gīta-vādite samuttisthatah, tena gīta-vādita-lokena sampanno mahīyate 8 And if he becomes desirous of the world of song and music, out of his mere thought, song and music arise Possessed of that world of song and music he is happy 9 atha yadı strī-loka-kāmo bhavatı, samkalpād evāsya striyah samuttışthantı, tena strī-lokena sampanno mahīyate 9 And if he becomes desirous of the world of women, out of his mere thought, women arise Possessed of that world of women he is happy I0 yam yam antam abhıkāmo bhavatı, yam kāmam kāmayate, so'sya samkalpād eva samuttişthair, tena sampanno mahīyate.

VIII. 3. 2. Chāndogya Upanısad 495 10. Of whatever object he becomes desirous, whatever desire he desires, out of his mere thought it arises. Possessed of it he is happy. antam object, pradesam Ś

Section 3

THE SPACE WITHIN THE HEART I ta ime satyāh kāmāh anrtāpıdhānāh, tesām satyānām satām anrtam apıdhanam. yo yo hy asyetah prartı, na tam rha dar šanāya labhate I. These same are true desires, with a covering of what is false Although the desires are true there is a covering that is false. For whosoever of one's (fellows) departs hence, one does not get him (back) to see here 2 atha ye casyeha jiva ye ca preta yac canyad icchan na labhate, sarvam tad atra gatvā vindate, atra hi asyarte satyāh kāmāh anrtāpıdhānāh, tad yathāpı hıranya-nidhim mhitam aksetrajna upary ubari sancaranto na vindeyuh, evam evemah sarvāh prajā ahar ahar gacchantya etam brahma-lokam na vindantı, anrtena hi pratyūdhāh 2. But those of one's (fellows) whether they are alive or whether they have departed and whatever else one desires but does not get, all this one finds by going in there (into one's own self), for here, indeed, are those true desires of his with a covering of what is false. Just as those who do not know the field walk again and again over the hidden treasure of gold and do not find it, even so all creatures here go day after day into the Brahma-world and yet do not find it, for they are carned away by untruth All desires find their fulfilment mn the self The city of Brahma is within one's heart where we can possess all our desires We daily get into the Brahma-world while we are asleep: hırdaya- kāšākhıyam brahma-lokam ahar ahah pratyaham gacchantyo'pi susupta- kāle na vindant na labhante Ś. anlena. by falsehood Ramanuja interprets yta to mean disinterested action, phala-kamana-rahita-karma and anrta as its opposite, selfish work

496 The Principal Upanisads VIII 3 5 salya and anrta are not two coexistent factors but two alternative manifestations of a common factor of the hrd-ākasa or vijnāna, its two orientations upward and downward

3. sa va esa atmā hrdı, tasyartad eva niruktam hrdy ayam itt, tasmadd hrdayam, ahar ahar va evam-vit svargam lokam etr 3 Verily, that self is (abides) in the heart Of it the etymological explanation is this This one is in the heart, thereof it is the heart. He who knows this goes day by day into the heavenly world.

In deep sleep one gets into the Brahman of the heart. One has to realise the self in one's heart hırdaya-nama mırvacana prasıddhıyāp sua-hrdaya atmety avagantavyam S.

4. atha ya esa samprasādo'smāc-charīrāt samutthaya param jyotir upasampadya svena rūpenābhinispadyate, esa atmets hovaca, ctad amrtam abhayam, ctad brahmeti; tasya ha va etasya brahmano nama saiyam itı 4 Now that serene being, rising out of this body, and reaching the highest light appears in his own form He is the self, said he (when asked by the pupils). That is the immortal, the fearless That is Brahman Verily, the name of that Brahman is the True sarirat samutthaya. rising out of the body giving up the notion of the identity of the self with the body. sariratma-bhavanam parit- yajyety arthah Š 5 tani ha va etani trīny aksaraņi sat-ti-yam iti; tad yat sat tad amytam, atha yat ti tan martyam, atha yad yam tenobhe yacchats yad anenobhe yacchatr tasmad yam, ahar ahar va evam vit suargam lokam eti. 5 Verily, these are the three syllables sat, ti, yam The sat, that is the immortal. The ti, that is the mortal The yam, with it one holds the two together. Because with it one holds the two together therefore it is yam. He who knows this goes day by day into the heavenly world. For another explanation of the word satyam, see B U. V 5. I yacchatı. holds together, yamayatt, myamayatı, vasikaroti Š The eternal and the temporal are bound together. There is no suggestion that the mortal is illusory.

VIII. 4. 3. Chardogya Upanisnd 497 Section 4

LIFE BEYOND

I atha ya atmā, sa setur vidkītir eşām: lokānām asamūhedāya nadtam setum akorātre tarata, ra jarā na mtyur na śobo na sukriam, na duskrtam., sarve pāpmrāno 'to nivartanie, aprhata- pāprrā ky esa brakma-lokab. I Now the self is the bridge, the (separating) boundary for keeping these worlds apart. Over that bridge day and night do not cross, nor old age nor death, nor sorrow, nor well-doing nor ill-doing. All evils turn back from it for the Brahma-world is freed from evil. See Katha III. 2, M.U. II. 2. 5. Day and night are the factors of time, the dete ninants of the mortality of all things under the sun. 2, tasmād cā etam setum tirtrandhah sann anandko bhavati, viddhah sann aviddko bhavati, upatapt saue anupatapt bhacati. tasmād rā dam setur tīrtvāpi rabtam ahar ecābhinispadyate, sabyd vithato hy evaisa brahma-lokah. 2. Therefore, verily, on crossing that bridge, if one is blind , he becomes no longer blind, if wounded, he becomes no longer woanded, if affficted he becomes no longer affiicted. Therefore, venly, on crossing that bridge, night appears even as day for that Brahma-world is ever-illumined. See III. II. 3. When one crosses the bridge and gets to the other shore, the troubles of the world cease. Eckhart says: 'There neither virtue nor vice ever entered in.' salrd ribhatah. ever-illumined, sada vichatah, sadatkarupah. S. 3. tad ya evaitan. brahma-lokam brahmacarveranuvindanti, tesām, ecaisa trahma-lohak,teşām sarveşu lobeşu rāma-cāročkaviti. 3 But only they find that Brahma-world who practise the dsciplined life of a student of sacred knowledge; only they possess that Brahma-world. For them there is unlimited freedom in all worlds.

498 The Principal Upamsads VIII 5 3 Sechon 5

IMPORTANCE OF BRAHMACARYA I atha yad yajña ıty ācakşale brahmacaryam eva tat, brahma- caryena hy cva yo jnātā tam vindate atha yad ıştam ity ācakşate, brahmacaryam eva tat, brahmacaryena hy eveştvātmanam anu- vindate I Now, what people call sacrifice is really the disciplined life of a student of sacred knowledge Only by the disciplined life of a student of sacred knowledge does he who knows obtain that (world) Now what people call 'What has been sacrificed' Is really the disciplined life of a student of sacred knowledge, for only by sacrificing with the disciplined life of a student of sacred knowledge does one obtain the self 2 atha yat saltrāyanam ıty ācakşate brahmacaryam eva tat, brahmacaryena hy eva sata ātmanas trānam vindate atha yan maunam ity acakşate brahmacaryam eva tat, brahmacaryena hy evātmānam anuvidya manute 2 Now what people call the protracted sacrifice (saltr- ayanam) is really the disciplined life of a student of sacred knowledge Only by the disciplined life of a student of sacred knowledge does one obtain the protection of the real self. Now what people call the vow of silence is really the disciplined life of a student of sacred knowledge, for only by finding out the self through the disciplined life of a student of sacred know- ledge does one (really) meditate protection of the self satah parasmad almana atmanas trānam rak- sanam S manute dhyayat Ś 3 atha yad anāsakāyanam ity ācakşate brahmacaryam eva tat, esa hy ātmā na nasyatı yam brahmacaryenānuvindate; atha yad aranyāyanam ity ācaksate brahmacaryam eva tat tad aras' ca ha var nyaś cārņavau brahma-loke trtīyasyām rto divr, tad arram madīyam sarah, tad asvatthah soma-savanah, tad aparāntā pūr brahmanah, prabhuvimitam hiranmayam 3 Now what people call a course of fasting is really the disciplined life of a student of sacred knowledge, for the self which one finds by the disciplined life of a student of sacred knowledge does not perish Now what people call the life of a hermit is really the disciplmned life of a student of sacred

VIII 6. I. Chāndogya Upamsad 499 knowledge. Verily, ara and nya are the two seas in the Brahma- world in the third heaven from here. And there is the lake Airammadiya and there the tree showering Soma, there is the city of Brahman Aparanta and the golden hall built by the Lord. anasakayanam. a course of fasting It may also mean entrance into the unperishing, a-nasaka-ayana In the K.U I 3, the sea is called ara, according to S, aparānta is not a city but a resting-place, āyatana This section advocates not only the need for brahmacarya but also the equivalence of certain sacrifices to brahmacarya This equivalence is established by ingemous etymological explanations Yajiia or 'sacrifice' and yo ynata 'he who knows' have a certam sımı- larity. Sinlarly ista, another kind of sacnfice, has something in common with esana or 'search sattrayana with sat, the true and trayana or protection, mauna silence wth manana, meditation, anasakayana with the unperishing from nas to perish, aranyayana with ara and nya, the two seas which are said to exist in the world of Brahma 4 tad ya evartāv aram ca nyam carnavau brahma-loke brahma- caryenānuvindantı, tesām evarsa brahma-lokah tesām sarvesu lokeşu kama-caro bhavatr. 4 Only they who find the two seas Ara and Nya in the Brahma-world through the disciplined life of a student of sacred knowledge, only they possess the Brahma-world. In all the worlds they possess unlimited freedom. All these fulfilled desires mentioned in sections 2-5 are real at their own level They are not to be dismissed as false or unreal Even dreams are unreal only in relation to what we see when we are awake. What we see in waking experience is not altogether unreal for it is based on the real.

Section 6

COURSE AFTER DEATH I atha yā etā hrdayasya nādyas, tāh pıngalasyamımnas lısthantı, suklasya nīlasya pītasya lohtasyeti asau vā adıtyah pıngalah, eşa suklah, esa nīlah, esa pītah, esa lohitah. I. Now as for these arteries (channels) of the heart, they

500 The Principal Upanisads VIII. 6 5 consist of a fine substance which is reddsh-brown, white, blue, yellow and red Verily, the sun yonder is reddish-brown, he is white, he is blue, he is yellow, he is red 2 tad yathā mahāpatha ātata ubhau grāmau gacchatīmam cāmum ca, evam evarta ādityasya raśmaya ubhau lokau gac- chantīmam cāmum ca, amusmād adıtyāt pratāyante ta āsu nādīsu srptäl, ābhyo nādīblyah pratāyante te'musminn ādıtye srptāh 2 Even as a great extending highway runs between two villages, this one and that yonder, even so these rays of the sun go to both these worlds, this one and that yonder They start from the yonder sun and enter into these arteries They start from these arteries and enter into the yonder sun 3 tad yatrartat suptah samastah samprasannah svapnam na vyānātı āsu tadā nādīsu srpto bhavatı, tam na kaścana pāpmā sprsatı, tejasā hi tadā sampanno bhavati 3 And when one is thus sound asleep, composed, serene (so that) he knows no dream, then he has entered into these channels, so no evil touches him for then he has obtained the light (of the sun) samastah composed, upasamhrta-sarva-karana-uritth Ś samprasannah serene, bahya-visaya-samparka-janıta-kalusyābhāvat samyak prasannah samprasannah Ś svapnam dream, visayākārabhasam manasam S tejas light saura-tejah The light of the sun S No evil touches him because he gets into his own nature. sva-rūpā- vasthıtatvāt dehendriya-visıstam hı sukha-duhkha-kārya-pradānena pāpmā sprsatītt na tu satsampannam sva-rūpavastham Ś 4 atha yatraıtad abalımanam nīto bhavatı, tam abhıta āsīnā āhuh jānāsı mām, jānāsi mām, ıtı, sa yāvad asmāccharīrād anutkrānto bhavatı, tāvaj jānātı 4 And now, when one thus becomes weak (falls ill), those who sit around him say, Do you know me? Do you know me? As long as he has not departed from this body, he knows them 5 atha yatrartad asmaccharīrād utkrāmatı, athariair eva raśmibhir urdhvam akramate, sa aum itr vā ha ut vā mīyate sa yavat ksıpyen manah, tāvad ādıtyam gacchatı etad vai khalu loka-dvāram vidusām prapadanam, mrodho'nidusām 5 But when he thus departs from this body, then he goes upwards by these very rays or he goes up with the thought of aum As his mind is failing, he goes to the sun That, verily,

VIII. 7. 2. Chndogya Upanişad 50I is the gateway of the world, an entering in for the knowers a shutting out for the non-knowers. ksipyen manah. As his mind is failing: sometimes rendered 'as quickly as one could direct his mind to it': yāvatā kālena manasah ksepah syāt tāvatā kālenādityam gacchatı, ksipram gacchatity artho na tu tāvatarva kālenetr vivaksitam Š 6. tad esa ślokah: śatam caikā ca hrdayasya nādyah tāsām mūrdhānam abhinīhsrtarkā tayordhvam ayann amrtatvam eti vşvann anyā utkramane bhavant, utkramane bhavanti. 6. On this there is this verse A hundred and one are the arteries of the heart, one of them leads up to the crown of the head. Going upward through that, one becomes immortal: the others serve for going in various other drections, for going in various other directions. See Katha II. 3. 6.

Section 7 PRAJĀ-PATI'S INSTRUCTION TO INDRA CONCERNING THE REAL SELF I. ya ātmā apahata-pāpmā vyaro vimrlyur višoko uinghatso' pipāsah satya-kāmah satya-samkalpah, so'nvestavyah, so mrnāsi- tavyah sa sarvāmš ca lokān āpnoti sarvāms ca kāmān. yas tam ālmānam anuvidya vijānāti: iti ha prajā-patır uvāca I. The self which is free from evil, free from old age, free from death, free from grief, free from hunger and thirst, whose desire is the real, whose thought is the real, he should be sought, him one should desire to understand. He who has found out and who understands that self, he obtains all worlds and all desires Thus spoke Prajā-patt. 2. tadd hobhaye devasura anububudhire. te hocuh; hanta tam ālmānam anvicchāma, yam ātmānam anvisya sarvāns ca lokān āpnoti sarvāms ca kāmăn iti, tndro harva devānām abhipravavrāja, virocano'surāņām. tau hā samudanāv eva samit-pāni prajā-pa- ti-sakāšam ajagmatuķ. 2. The gods and the demons both heard it and said, 'Well,

502 The Principal Upanisads VIII 7.4 let us seek that self, the self by seeking whom one obtams all worlds and all desires' Then Indra from among the gods went forth unto him and Virocana from among the demons Then without commumcating with each other, the two came into the presence of Praja-palt, fuel in hand

fuel in hand. It is the custom for pupils approaching the master

3 tau ha dvatrimsatam varsani brahmacar yam usatuh. tau ha praja-patir uvaca, kim icchantav avastam iti tau hocatuh, ya ātmāpahatapāpmā va10 vimrtyur vsoko vrnghatso pipāsab satya-kāmah satya-samkalpah so'nvestavyah-sa vijyjnāsıtavyab, sa sarvāms ca lokān āpnotı sarvāms ca kāmān, yas tam ātmānam anuvidya viānati itr bhagavato vaco vedayante. tam icchantav avāstam it1 3 For thirty-two years the two lved there the disciplined life of a student of sacred knowledge. Then Praja-patt asked them, 'Desiring what have you been living?' The two said, 'The self which is free from evil, free from old age, free from death, free from grief, free from hunger and thirst, whose desire is the real, whose thought is the real He should be sought, him one should desire to understand He who has found out, he who understands that self he obtains all worlds and all desires' These people declare to be your word, Venerable Sir, desiring him we have been lıving.

4 tau ha prajāpatır uvāca, ya eso'ksim puruso drśyata esa ātmeta hovaca, etad amrtam abhayam etad brahmeti; atha yo'yam, bhagavaļ, apsu parkhyāyate yascāyam ādarse katama esa itı esa u cvarsu sarveso antesu parıkhyāyate it hovāca 4 Praja-pati said to the two, 'The person that is seen in the eye, that is the self,' said he 'That is the immortal, the fearless That is Brahman' 'But, Venerable Sir, he who is perceived in water and in a mirror, who is he?' He replied, 'The same one, indeed, is percerved in all these' While Praja-pati means by the self the subject of all seeing, Indra and Virocana mistake the self for the person that is seen, not the person that sees See Toga Sttra II 6 The person seen in the eye is the figure imaged in the eye, and they ask whether the image that is seen in the water and in the mirror is the self At this stage the pupils confuse the true self with the body

VIII. 8 4. Chändogya Upanişad 503

Section 8

THE BODILY SELF

I uda-śarāva atmānam aveksya yad atmano na vijanīthah, tan me prabrūtam itr tau hoda-sarāve 'veksāmcakrāte tau ha prajā- palır uvāca. kım pasyatha itr; tau hocatuh, sarvam evedam avam, bhagavah, ātmānam pasyāva, ā lomabhya a nakhebhyah pratirūpam

I. Look at your self in a pan of water and whatever you do not understand of the self, tell me. Then the two looked in a pan of water Then Praja-pat said to the two, 'What do you see?' Then the two said, 'We both see the self thus altogether, Venerable Sir, a picture even to the very hairs and nails.' The body is subject to change and cannot therefore be the self which is said to be unchanging loma-nakhadwvac charirasyapy āgamāpāyitvam siddham Ś 2 tau ha prajā-patir uvāca, sādhv alankrtau suvasanau parıskriau bhūtvoda-sārāve'veksetham iti tau ha sadhv alankrtau suvasanau pariskrtāu bhūtvoda-sārāve'vekşām cakrāte tau ha pragā-patır uvāca· kim paśyatha iti 2 Then Praja-pati said to the two, after you have well adorned yourselves, put on your best clothes, make yourselves tidy, look into the pan of water. Then the two adorned them- selves well, put on their best clothes and made themselves tidy and looked into the pan of water Then Praja-patr said to the two, 'What do you see?' This illustration points out that bodily changes are as external to self, anātman the true self as clothes and ornaments are They belong to the not-

3 tau hocatuh, yathawedam avam, bhagavah, sadhv alankrtan suvasanau pariskrtau svah, evam evemau, bhagavah, sadhv alankrlau suvasanau parıskrtāv itr; esātmeti hovāca, etad amrtam, abhayam ctad brahmetr tau ha santa-hrdayau pravavrajatuh. 3 The two said, 'Just as we are, Venerable Sir, well adorned, with our best clothes and tidy, thus we see both these, Venerable Sir, well adorned, with our best clothes and tidy.' 'That is the self,' said he 'That is the immortal, the fearless, that is Brahman.' They both went away with a tranquil heart. 4 tau hānvīksya prajā-patır uvāca, anupalabhyātmānam

504 The Prinapal Upanisads VIII 9 I ananuvidya vrajatah yatara ctad upanşado bhavisyant deva va asura va, te parabhavisyantīti sa ha santa-hidaya eva vnocano' surān jagāma tebhyo hartām upamsadam provāca, atmawcha mahayyah atma parıcaryah, ātmanam evarha mahayann atmanam parıcarann ubhau lokāv āpnotīmām cāmum cett 4 Then Praja-patr looked at them and said, they go away without having perceived, without having known the self Whosoever will follow such a doctrine, be they gods or demons they shall perish Then Virocana with a tranquil heart went to the demons and declared that doctrine, one's (bodily) self is to be made happy here, one's (bodly) self is to be served He who makes his own self happy here and he who serves his own self, he obtains both worlds, this world and the yonder 5. tasmād apy adyarhādadānam aśraddadhānam ayajamānam āhuh, āsuro bateti, asurānām hy esopansat pretasya sarīram bhıkşaya vasanenālankārenetr samskurvantı, etena hy amum lokam resyanto manyante 5 Therefore even here they say of one who is not a giver, who has no faith, who does not offer sacnifices, that he is a demon, for this is the doctrine of the demons They adorn the body of the deceased with what they have begged, with clothes and with ornaments, and think that thereby they will win the yonder world bhitksaya with perfumes, flowers, etc, which they have hegged gandha-mālyānnādı-laksanayā

Section 9 INDRA FEELS THE INADEQUACY OF THE PHYSICAL THEORY I. atha hendro'prāpyarva devān ctad bhayam dadarsa, yathaiva khalv ayam asmn sarire sadhvalankrle sadhv alankrto bhavali, stvasane suvasanah, parışkrtc parıskrtah, cvam evayam asmnn andhe'ndho bhavatt, srame sramah, parivrkne parivrhnah, asyara sarīrasya nāsam anv esa nasyatı, nāham atra bhogyam pašyamīt I But Indra, even before reaching the gods saw this danger Even as this self (the bodily self) is well adorned when tlus body is well adorned, well dressed when the body is well

VIII I0 I Chāndogya Upanışad 505 dressed, tidy when the body is tidy, that self will also be blind when the body is blind, lame when the body is lame, crippled when the body is crippled. It perishes immediately when the body pershes. I see no good in this sramah one-eyed, eka-netra Ś bhogyam. good, literally what is enjoyable 2. sa samıt, pānh punar eyaya, tam ha prajā-patır uvāca, maghavan, yac chanta-hrdayah prāvrājīh sārdham vrocanena, kim ıcchan punar āgama itr sa hovāca yathawa khalv ayam, bhagavah: asmın sarīre sadhv alankrte sādhv alankrto bhavatr, suvasane suvasanah, parıskrte parıskrtah evam evayam asminn andhe'ndho bhavatı, srāme srāmah, parwrkno parwrknah, asyarva śarīrasya nāsam anv esa naśyatı, nāham atra bhogyam pašyāmīti 2. He came back again with fuel m hand. To hım Prajā-pati said, 'Desiring what, O Maghavan, have you come back, since you along with Virocana went away with a tranquil heart?' Then he said, 'Even as this self (the bodily self) is well adorned when this body is well adorned, well dressed when the body is well dressed, tidy when the body is tidy, that self will also be blind when the body is blind, lame when the body is lame, crippled when the body is crippled. It perishes immediately. when the body perishes. I see no good in this' Indra evidently was not satisfied with the theory of the self as

prāvrajīh pragatavan asi Ś body

3 cvam evarsa, maghavan, ity hovaca, etam iv eva, te bhiyo 'nuvyāklıyāsyāmı; vasāparānı dvātrımšatam varsānītı sa hāpa- rānti duātrimsatam varsāny uvāsa, tasmar hovāca 3 'So is he indeed, O Maghavan' Said he (Prajā-pati). 'However, I will explain this further to you Live with me another thurty-two years' Then he lived with him another thurty-two years To him he then said:

Scchon IO

THE DREAM SELF I ya csa svapne mahīyamānas caratı esa ātmā, iti hovāca, cad amrtam abhayam, etad brahmet. sa ha sānta-hrdayah pra-

506 The Principal Upanisads VIII IO 4 vavrāja, sa hāprāpyaıva devān etad bhayam dadarśa, tad yady, apīdam arīram andham bhavatı, anandhah sa bhavatı, yadı srāmam asrāmah, narvarso 'sya dosena dusyatı I He who moves about happy in a dream, he is the self, said he, he is the immortal, the fearless He is Brahman Then he went forth with a tranquil heart But even before reaching the gods he saw this danger Even though this self is not blind (when the body) is blind, is not lame (when the body) is lame, though he does not suffer defects from the defects (of the body) mahīyamānah (moves) happy aneka-vidhan svapna-bhogan anubhavats S He experiences different kinds of satisfaction in a dream The dreaming self does not suffer from the defects of the body narvarsa svapnātmāsya dehasya dosena dusyatı Ś 2 na vadhenāsya hanyate, nāsya srāmyena srāmah, ghnantı tv evainam, vicchādayantīvāpriyavetteva bhavatı, apı roditīva, nāham atra bhogyam paśyāmītı 2 He is not slain (when the body) is slain He is not one-eyed (when the body) is one-eyed, yet it is as if they kill him, as if they unclothe him He comes to experience as it were what is unpleasant, he even weeps as it were I see no good in this vicchadayants unclothe, from the root chad v vicchāyayant tear to pieces See B U IV 3 20 Even the dreaming self is subject to pleasure and pain 3 sa samıt-panıh punar eyāya tam ha prajā-patır uvāca maghavan, yac chānta-hrdayah prāvrāīh, kım icchan punar āgama itr sa hovāca, tad yady apīdam, bhagavah, sarīram andham bhavatı, anandhah sa bhavatı, yadı srāmam asrāmah, narvarso'sya dosena dusyatı 3 He came back again with fuel in hand to hım Praja-patt said, 'Desiring what, O Maghavan, have you come back since you went away with a tranquil heart?' Then he said, 'Venerable Sir, even though this self is not blind (when the body) 1s blind, lame (when the body) is lame, even though he does not suffer defects from the defects of the body 4 na vadhenāsya hanyate, nāsya srāmyena sramah, ghnant tv evarnam vicchādayantīva apriyavettarva bhavatr, apı roditīva, nāham atra bhogyam paśyāmīt, evam evarsa, maghavan, it hovāca etam tv eva te bhūyo' nuvyākhyāsyāmı vasaparāni

VIII II 2 Chāndogya Upanısad 507 dvātrımsatam varsānīti. sa hāparānı dvātrımšatam varșāny uvāsa, tasmar hovāca. 4 'He is not slain (when the body) is slain He is not lame (when the body) is lame, yet it is as if they kill him, as if they unclothe him He comes to experience as it were what is unpleasant, he even weeps as it were I see no good in this' 'So is he indeed, O Maghavan,' said he (Praja-pati) 'However, I will explain this further to you Live with me another thirty- two years.' Then he lived with him another thirty-two years. To him he then said In these two stages the self experiences either external or internal objects, but in the next stage the self exists without the experience of objects, external or mternal.

Section II THE SELF IN SLEEP I ad yatraitat suptah samastah samprasannah svapnam na. vyānātı, esa ātmetr hovāca, etad amrtam abhayam etad brahmeti sa ha sānta-hrdayah pravavrāja, sa hāprāpyawva devan etad bhayam dadarsa, naha khalv ayam evam sampraty atmanam jānātı, ayam aham asmītı, no evemām bhūtāni, vināsam evāpīto bhavatı, nāham atra bhogyam paśyāmītı. I When a man is asleep, composed, serene, and knows no dream, that is the self, said he, that is the immortal, the fearless That is Brahman. Then he went forth with tranquil heart Even before reaching the gods he saw this danger. In truth this one does not know himself that 'I am he,' nor indeed the things here. He has become one who has gone to annihilation I see no good in this Indra feels that if there are no objects of which we are conscious, even the subject becomes destroyed 2. sa samit-panıh punar eyaya. tam ha praja-patır uvāca, maghavan, yacchanta-hrdayah prāvrājīh, kim icchan punar āgama tt sa hovaca. nāha khalv ayam, bhagavah, evam sampraty ātmanam jānātı, ayam aham asmītı, no evemām bhūtām uināsam cvāpīto bhavatı, nāham atra bhogyam pašyāmītt. 2 He came back again with fuel in hand To hım Prajā-patt R

508 The Principal Upamsads VIII I2 2 sad, 'Desiring what, O Maghavan, have you come back, since you went away with a tranquil heart?' Then he said, 'Venerable Sir, in truth this one does not know himself that I am he, nor indeed the things here He has become one who has gone to anmhilation. I see no good in this' The self is not the undifferenced consciousness of deep sleep It is the false infinte Quietistic trance is not final freedom 3 evam evarşa, maghavan, itr hovāca, etam tu eva te bhūyo' nuvyākhyāsyāmı, no evānyatrartasmāt, vasāparān panca var- sānītı sa hāparānı panca varsāny uvāsa tāny eka-satam sam- peduh etat tad yad, ahuh eka-satam, ha var varsān maghavan prajāpatau brahmacaryam uvāsa tasmar hovāca 3 So is he, indeed, O Maghavan, said he However, I will explain this further to you and there is nothing else besides this Live with me for another five years Then he lived with him for another five years That makes one hundred and one years and so people say that, verily, for one hundred and one years Maghavan lived with Praga-pat the disciphined life of a student of sacred knowledge To him (Indra) (Praja-patt) then saıd there is nothing else besides this' it is the highest self

Section I2

THE SELF AS SPIRIT I maghavan, martyam vā idam śarīram āttam mrtyunā, tad asyām tasyāsarīrasyātmano'dhısthānam, ātto var saśarīrah, prıyāprıyābhyām, na var sašarīrasya satah prıyāprıyayor apahatır astı, asarīram va va santam na prryapriye sprsatah I O Maghavan, mortal, verly, is this body It is held by death But it is the support of that deathless, bodiless self Venly, the incarnate self is held by pleasure and pain Verily, there is no freedom from pleasure and pain for one who is incarnate Verily, pleasure and pam do not touch one who is bodiless 41 17AY 2. asarīro vāyuh, abhram, vıdyut, stanayıtnur ašarīrāny etān tad yathartāny amuşmād ākāsāt samutthāya param yyotır upa- sampadya svena svena rūpenābhinispadyante

VIII I2. 6. Chāndogya Upansad 509 2 Bodiless is ar, clouds, lightning, thunder, these are bodi- less Now as these, when they arise from yonder space and reach the highest light appear each with its own form 3. evam evaisa samprasādo'smāc charīrāt samutthāya param ıyotır upasampadya svena rūpenābhinispadyate, sa uttamah purusah, sa tatra paryetr, jaksat krīdan ramamanah strībhir vā yānaır vā matıbhır va nopajanam smarann idam Sarīram: sa yatha prayogya ācarane yuktah, evam evāyam asmın sarīre prāno yuktah. 3 Even so that serene one when he rises up from this body and reaches the highest light appears in his own form Such a person is the Supreme Person There such a one moves about, laughing, playing, rejoicing with women, chariots or relations, not remembering the appendage of this body As an anımal is attached to a cart so is life attached to this body. The self enjoys these pleasures as an inward spectator only and does not identify itself with them The spirit is jomned to the body as a horse to the cart The relation ıs external, dehadivilaksanam almano rupam S. See SB IV 4 I. 4 atha yatratad ākāšam anu visannam caksuh, sa caksusah purusah darsanāya caksuh; atha yo veda idam nghrānīti, sa ālmā gandhāya ghrānam, atha yo veda ıdam abhvyāharānīti sa ātmā, abhıvyāhārāya vāk, atha yo veda, idam śrnavānīt, sa ātmā, śravanāya, śrotram 4 Now when the eye is thus turned to space, that is the seeig person, the eye is for seeing Now he knows 'let me smell this,' that is the self, the nose is for smelling Now he who knows 'let me utter this,' that is the self, the voice is for uttering Now he who knows 'let me hear this' that is the self, the ear Is for hearing

perception The percerver is the self, the sense organs are the instruments for

5 atha yo veda; idam manvānīti sa ātmā, mano'sya darvam caksuh, sa va esa etena darvena caksusā manasartān kāmān pasyan ramate. 5. Now he who knows, let me think this, he is the self, the mind is his divine eye He, verily, seeing these pleasures through his divine eye, the mind rejoices 6. ya ete brahıma-loke tam vā etam devā ātmānam upāsate, tasmāt

5I0 The Principal Upanışads VIII 13. I teşām sarve ca lokā āttāh sarve ca kāmāh, sa sarvāms ca lokān āpnotı sarvāmš ca kāmān, yas tam ātmānam anuvidya vyānātt, ıtı ha prajāpatır uvāca, prajāpatır uvāca 6. Verily, these gods who are in the Brahma-world meditate on that self Therefore all worlds and all desires are held by them He obtains all worlds and all desires who finds the self and understands ıt. Thus spoke Prajā-patt, yea, thus spoke Prajā-pati āttah held, obtained, prāptah Ś In this account we have a progressive spiritualisation of the dea of self. The highest knowledge is not to be snatched at one leap It is acquired as the result of methodical endeavour, steady deepen- ing of the mind The essence of the psychical self consists in a directedness to the object of consciousness, its intentronahty We begin with the physical indvidual, the sensuous outlook, the demoniacal view Slowly there is the inturning of the mind, a direction to the phenomena of dream and dreamless sleep Introspection is guided towards the idea of the self Atman is the highest self The journey ends in pure spirt, the subject of knowledge which is continuous despite the shutting off of consciousness, which is exalted above waking and sleeping

Section I3

A PÆAN OF THE PERFECTED SOUL I Śyāmāc chabalam prapadye, šabalāc chyāmam prapadye aśva wa romān vidhūya pāpam, candra wva rāhor mukhāt pramucya dhūtvā śarīram, akrtam krtātmā brahmalokam abhi- sambhavāmı, abhısambhavāmi I From the dark I pass to the vari-coloured, from the van- coloured I pass to the dark Shaking off evil as a horse his hairs, shaking off the body as the moon frees itself from the mouth of Rähu, I a perfected soul obtain the uncreated Brahma- world, yea, I obtain it The sun and the moon are treated as the dogs of Yama, Syama the moon dog and Sabala the sun dog We must run past these two heavenly bodies coursing across the sky to get to the blessed abode of light See also K U I 2 2 In the R'V it is said that Yama sends forth two dogs, his messengers who search out among men those

VIII. 15. I Chāndogya Upanisad 5II who have to join the Fathers. X 14. 10-12, Pluto's house has a janıtor In Indian mythology a lunar eclipse is caused by the demon Rahu's attempt to swallow the moon

Section I4

THE PRAYER OF A SEEKER FOR ETERNAL LIFE I. ākāśo var nāma nāma-rūpayor nırvahıtā, te yad antarā, tad brahma, tad amrtam, sa ātmā, prajā-pateh sabhām vesma prapadye, yaśo 'ham bhavāmi brāhmanānām, yaso rājñām, yaso višām yaśo'ham anuprāpatsı· sa hāham yasasām yasah· Śyetam adatkam adatkam śyetam lındu mābhgām, lindu mābhigām I Verily, what is called space is the determined of name and form That within which they are is the Brahman, that is the immortal, that is the self I pass to Praja-pat's assembly- hall and abode I am the glory of the Brahmanas, the glory of the princes, the glory of the people. I have obtained glory. I am the glory of the glories. May I never go to the white, toothless, to the toothless, white, devouring, may I never go to xt akāsa space It is used as a name of the Supreme, because like space, Brahman has no body and is subtle. asariratvat sūksmatvāc ca Ś Brahman is untouched by concrete existences though they are all sustained by it. The three castes of Brahmana, rajan and vis, are mentioned here. mabhigam mabhigaccheyam S

Section I5 PARTING ADVICE TO THE PUPIL I tadd hartad brahmā prajāpataya uvāca, prajā-patir manave, manuh prajabhyah acarya-kulād vedam adhītya yatha-vidhānam guroh karma (krtvā) atısesena ablsamāvriya, kutumbe sthıtvā, śucau deše svādhyāyam adhīyānal, dhārmıkān vidadhat, ātmani

5I2 The Principal Upanisads VIII I5 I sarvendrıyām sampratisthapya, ahimsan sarva-bhufany anyatra tithebhyah, sa khalv evam vartayan yavad ayusam brahma-lokam ablusampadyate, na ca punar avartate, na ca punar avartate. I This Brahma told to Praja-pati, Praja-pati to Manu, Manu to mankind He who has learned the Veda from the family of a teacher according to rule, in the time left over from doing work for the teacher, he, who after having come back agamn, settles down in a home of his own, continues the study of what he has learnt and has virtuous sons, he who concentrates all his senses in the self, who practises non-hatred to all creatures except at holy places, he who behaves thus throughout his life reaches the Brahma-world, does not return hither again, yea, he does not return hither again. dharmika. virtuous sons and pupils. putran sisyams ca dharma-yuktan Ś anyatra firthebhyah except at holy places S makes out that even travelling as a mendicant causes pain, but a mendicant is allowed to beg for alms at sacred places bhiksā-mimittam atanadinapi parapīdā syāt

AITAREYA UPANISAD

The Aitareya Upanisad belongs to the Rg Veda and the Upanisad proper consists of three chapters This is part of the Aitareya Aranyaka, and the Upanisad begins with the Fourth Chapter of the second Aranyaka, and comprises Chapters IV, V and VI. The preceding parts deal with sacrificial ceremonies like the mahavrata and their interpretations It is the purpose of the Upanisad to lead the mind of the sacrificer away from the outer ceremomal to its inner meaning All true sacrifice is inward S points out that there are three classes of men who wish to acquire wisdom The highest consists of those who have turned away from the world, whose minds are freed and collected, who are eager for freedom For these the Upanisad (Aıtareya Aranyaka II. 4-6) 1s mntended There are others who wish to become free gradually by attaining to the world of Hwranya-garbha For them the knowledge and worship of prāna, life-breath is intended (Aıtareya Aranyaka II I-3) There are still others who care only for worldly possessions For them the meditative worship of the Samhita is intended (Artareya Āranyaka III).I I See S on Artareya Aranyaka III I I

INVOCATION

I vān me manası pratısthitā, mano me vāci pratisthitam, avir āvīr ma edhi vedasya ma ānīsthah śrutam me mā prahāsīh anenādhītenāhorātrān samdadhāmy, rtam vadısyāmı salyam vadısyāmı tan mām avatu, tad vaktāram avatu, avatu mām, avatu vaktāram, avatu vaktāram Aum, sāntıh, sāntıh, sāntih I My speech is well established in my mind My mind 1s well established in my speech O Thou manifest one, be manifest for me Be a nail for my Veda Do not let go my learning By this that has been studied, I maintain days and nights I will speak of the right I will speak of the true May that protect me May that protect the speaker Let that protect me Let that protect the speaker Let that protect the speaker Aum, peace, peace, peace be a nail let the spirit of the Scriptures be constantly present

II4 Aitareya Upanısad 5I5

CHAPTER I

Section I

THE CREATION OF THE COSMIC PERSON I ātnā vā ıdam eka evāgra āsīt, nānyat kin cana mişat sa arksata lokān nu srjā it I. The self, verily, was (all) this, one only, in the beginning. Nothing else whatsoever winked He thought, 'let me now create the worlds' See BU I 4 I idam (all) this, the manfested universe one only Everything is derived from atman to which there is no second 'Nothing else whatsoever winked' This is by way of refutation of the Samkhya dualism The non-being of matter which is assumed for explaining creation is not external to the Supreme 2 sa imaml lokan asrjata, ambho marīcīr maram apo'do'mbhah parena dıvam; dyauh pratışthā, antarıksam marīcayah, prthivī maro ya adhastt ta apah 2 He created these worlds, water, light rays, death and the waters This water is above the heaven The heaven is its support The light rays are the atmosphere Death is the earth What are beneath, they are the waters Earth is called mara or death, because all beings on earth die mrıyante asmın bhūtām 'Although the worlds are composed of the five elements, still from the preponderance of water, they are called by names meaning water such as ambhas, etc ' S 3 sa īksata ıme nu lokā, loka-pālān nu srjā itt; so'dbhya eva purusam samuddhrtyāmurchayat 3. He thought, 'Here then are the worlds Let me now create the guardians of the worlds' From the waters themselves, he drew forth the person and gave him a shape 4 tam ablıyatapat tasyābhıtaptasya mukham mrabhidyata yathandam mukhad vāg, vāco'gmr nāsıke mrabhıdyetām, nāsıkā- bhyām prānah, prānād vayuh, aksınī mrabhıdyetām, akşıbhyām caksuh, caksusa ādıtyah, karnau mırabhıdyetām, karnābhyām Śrotram, śrotrad disah, tvan mrabhidyata, tvaco loman, lomabhya oşadlıı-vanaspatayah, hırdayam mırabhıdyata hrdayan manak, R*

516 The Principal Upanisads I 2 3. manasas candramāh, nābhır nrabhıdvata. nābhyā apānah, apānān mrlyuh, śiśnam mrabhidyata, śiśnad retah, retasa apah 4 He brooded over him Of him who has thus been brooded over, the mouth was separated out, like an egg From the mouth speech, from speech fire The nostrils were separated out from the nostrils breath, from breath air The eyes were separated out from the eyes sight, from sight the sun The ears were separated out from the ears hearing and from hearng the quarters of space The skin was separated out from the skin the hairs, from the hars plants and trees The heart was separated out from the heart the mind and from the mind, the moon The navel was separated out from the navel, the outbreath, from the outbreath death The generative organ was separated out. from it semen, from semen water. lke an egg as is the case with an egg when it is hatched yatha paksinah andam mrbhidyate evam S

Section 2 THE COSMIC POWERS IN THE HUMAN PERSON I tā eta devatah srsta asmin mahaty arnave prāpatan tam asanāyā-pıpāsābhyām anvavārjat, tā enam abruvann, āyatanam nah prajānīhı yasmın pratısthitā annam adām ett I These divinities thus created fell into this great ocean. (The self) subjected that (person) to hunger and thirst They said to him (the creator), 'Find out for us an abode, wheremn established we may eat food' arnave in the ocean samsara is generally compared to an ocean samsararnave, samsara-samudre S prapatan fell, patrtavatyah Ś 2 tāblıyo gām ānayat tā abruvan, na var no'yam alam itı. tābhyo 'śvam anayat tā abruvan, na var no'yam alam ıtt 2 For them, he brought a cow They said, 'Indeed this 1s not enough for us' For them he brought a horse They satd, 'Indeed this is not enough for us.' gām gavākrlivisistam pindam Ś 3 tābhyah puruşam ānayat tā abruvan, sukrtam bateti purușo vā va sukrtam, tā abravīd, yathāyatanam pravišatelt.

I 32 Artareya Upanısad 5I7 3 For them he brought a person They said, 'Well done indeed' A person verily is (what is) well done. He said to them, 'enter into your respective abodes' 4 agmır vāg bhūtvā mukham prāvišad, vāyuh prāno bhūtvā nāsıke prāusad, ādıtyas caksur bhītvāksıni prāvisad, disah śrotram bhūtvā karnau prāmśann, osadhi-vanaspatayo lomāni bhūtvā tvacam prāvisamis candramā mano bhūtvā hrdayam prāvšan, mrlyur apāno bhūtvā nābhım prāvsad, āpo reto bhūtvā śıśnam prāvisan 4. Fire, becoming speech, entered the mouth Air becoming breath, entered the nostrils The sun, becoming sight, entered the eyes The quarters of space, becoming hearing, entered the ears Plants and trees, becoming hairs, entered the skin. The moon, becoming the mind, entered the heart Death, becoming the outbreath, entered the navel water becoming semen entered the generative organ 5 tam asanāyā-pıpāse abrūtām āvābhyām abhiprajānīhīti. te abravīt, ctāsv eva vām devatāsvābhajāmy, etāsu bhāgmnyau karo- mīlt' tasmād yasyar kasyar ca devatāyar havır grhyate bhāginyā vevāsyām ašanāyā-pipāse bhavatah. 5 To him (the creator), hunger and thirst said, 'For us (also) find out an abode' He said to them, 'I assign you a place in these divmities and make you sharers with them Therefore to whatever divinity an offering is made, hunger and thirst become partakers in it.

Section 3 THE CREATION OF FOOD AND THE INABILITY OF VARIOUS PERSONAL FUNCTIONS TO GET AT IT I sa tksataime nu lokāś ca loka-pālās cānnam ebhyah srjā itt I He thought, 'Here are the worlds and the guardians of the worlds Let me create food for them' 2 so'po'bhyatapat. tābhyo'blutaptābhyo mirtn ajāyata, yā var sā mürtir ajayatănnam vai tat 2 He brooded over the waters and from the waters so brooded over issued a form That whichever was produced as that form is, verily, food.

518 The Principal Upanisads I. 3 8 3 tad enad abhısrstam parāntyanghāmsat tad vācānghrkșat tan nāsaknod vācā grahītum, sa yad harnad vācāgrahaışyad abhıyāhrtya haıvānnam atrapsyat 3 This, so created wished to flee away. (The person) sought to seize it with speech He was not able to take hold of it by speech If, indeed, he had taken hold of it by speech, even with speech, one would have had the satisfaction of food By merely talking of food, one will not be satisfied anghrksat sought to seize, grahitum arcchat S atrapsyat would have had satisfaction trpto'bhavisyat S 4 tat prānenānghrksat, tan nāsaknot prānena grahītum, sa yad haınat prānenāgraharsyad abhıprānya harvānnam atrapsyat 4 (The person) sought to seize it with breath He was not able to take hold of it by breath If, indeed, he had taken hold of it by breath, even with breath one would have had the satisfaction of food By merely breathing toward food, no satisfaction of the appetite is possible 5 tac caksusanghrksat, tan nasaknoc caksusa grahītum, sa yad harnac cakşusāgraharsyad drştvā harvānnam atrapsyat 5 (The person) sought to seize it with sight He was not able to take hold of it by sight If, indeed, he had taken hold of it by sight, even with the sight (of food) one would have had the satisfaction of food 6 tac chrotrenājıghrksat, tan nāśaknoc chrotrena grahītum, sa yad haınac chrotrenāgraharşyac chrutvā harvānnam atrapsyat 6 (The person) sought to seize it with hearing He was not able to take hold of it by hearing If indeed, he had taken hold of it by hearing, even with the hearing (of food), one would have had the satisfaction of food 7. tat tvacānghrkşat, tan nāsaknot tvacā grahītum, sa yad haınat tvacāgraharsyat sprstvā harvānnam atrapsyat. 7. (The person) sought to seize it by the skin He was not able to take hold of it by the skin If, indeed, he had taken hold of it by the skin, even with the skin (i e by touching food) one would have had the satisfaction of food 8. tan manasānghrkşat, tan nāsaknon manasā grahītum; sa yad haınan manasagrahaışyad dhyātva haivannam atrapsyat 8 (The person) sought to seize it by the mind He was not

I. 3. 12. Artareya Upanısad 5I9 able to take hold of it by the mind If, indeed, he had taken hold of it by the mind, even with the mind (1 e. by thinking of food), one would have had the satisfaction of food. 9 tac chiśnenānghrkşat, tan nāšaknoc chiśnena grahītum; sa yad haınac chıśnenāgraharsyad visrjya harvānnam atrapsyat. 9 (The person) sought to see it by the generative organ. He was not able to take hold of it by the generative organ. If, indeed, he had taken hold of it by the generative organ, even by emission one would have had the satisfaction of food. I0 tad apānenājıghrksat, tad āvayat, saışo'nnasya graho yad vāyur annāyur vā esa yad vāyuh. I0 Then, the person, sought to seize it by the out-breath He got it. The grasper of food is what air is This one living on food, is, verily, what air is annayuh anna-bandhano anna-jivano vai prasiddhah Ś

THE ENTRANCE OF THE SELF INTO THE BODY II. sa īksata' katham nvidam madrte syad iti saiksata, katarena prapadyā ıtı sa īksata, yadı vācābhıyāhrtam; yadı prānenābhı- prānıtam, yadi caksusā drstam, yađı šrotrena śrutam, yadı tvacā sprstam, yadı manasā dhyātam, yady apānenābhyapāntam, yadi šiśnena visrstam, atha ko'ham itr II. He thought, How can this food exist without me> He thought, through what (way) shall I enter it? He thought (agamn), If speaking is through speech, if breathing is through breath, if seeing is through the eyes, hearing is through the ears, if touching is through the skin, if meditation is through the mind, if breathing out is through the outbreath, if emission is through the generative organ, then who am I? Speech, etc, are effects and serve a master. The body is lıke a city and there must be a lord of the city karya-kārana-samghata-lak- sanam puram It is for the enjoyer, suamy-artham So the enjoyer must enter the body So the question is raised 'through what way shall I enter it?' 'The forepart of the foot and the crown of the head are the two ways of entrance into this body, the collection of several parts By which of these two ways shall I enter this city, this bundle of causes and effects?' S I2 sa elam eva sīmānam vidāryaayā dvārā prāpadyata, saisā endrtir nāma dvāh, tad ctan nāndanam, tasya traya āva-

520 The Principal Upansads I 3 I4. sathās trayah svapnāh, ayam āvasatho'yam āvasatho'yam āvasatha

I2 After opening that very end (of the head), by that way he entered This is the opening known as uidrt This is the pleasing For that, there are three abodes, three kinds of dreams as. this is the abode, this is the abode, this is the abode. siman the very end (of the head), the saggital suture This is the highest centre of spiritual consciousness, called the sahasra, the thousand-petalled lotus It is said to be situated in the centre of the brain sa srasteśvara etam eva mūrdhasīmānam kesa-vibhāgāvasānam vrdārya cchıdram krlvā etayā dvārā mārgena ımam lokam kārya- kārana-samghātam prāpadyata praviveśa. Ś three kands of drems Reference is to the three conditions of waking, dream and deep sleep of the Mandukya U The ordinary condition of waking is said to be a dream as distinguished from the state of enlightenment Ś explains that the nght eye is the abode during the waking state the inner mind (antar-manas) during dream and the space of the heart (hrdayakasa) during profound sleep He offers an alternative interpretation The three abodes are the body of one's father, the womb of one's mother and one's own body

I3 sa jāto bhutany abluyarkhyat kım ıhānyam vāvadışad ii, sa etam eva puruşam brahma tatamam apaśyat, ıdam ādarsam itt 13 He, being born, perceived the created beings, what else here would one desire to speak? He peroerved this very person Brahman all-pervading, 'I have seen this,' he said tatamam all-pervadıng, takārenarkena luptena tatatamam, vyāptata- mam parıpirnam akāsavat Š I4 tasmad idandro nāmedandro ha var nama tam idandram santam indra ity ācaksate parokșena, paroksa-priya wa hi devāh 14 Therefore his name is Idandra. Indeed, Idandra is the name Of him who is Idandra, they speak indirectly (cryptically) as Indra Gods appear indeed to be fond of the cryptic. idandra the percerver of this indra is a word denoting an object beyond the range of vision

II I.4. Aitareya Upanişad 52I

CHAPTER II THREE BIRTHS OF THE SELF I. puruse ha va ayam adito garbko bhavati, yad etad retas tad etat sarvebhyo'ngebhyas tejah sambhūtam, âtmany eătmanam vibharti, tad yathā stryyām sincaty athainaj jarayati, tad asya prathamam janma. I. In a person, indeed, this one first becomes an embrvo. That which is semen is the vigour come together from all the limbs. In the self, indeed, one bears a self. When he sheds this in a woman, he then gives it birth. That is its first birth. 2. tat striyā ātmabhūyam gacchati, yathā svam angam tathā, tasmad enăm na hinasti, sāsyaitam atmānam atra gatam bhāvayats. 2 It becomes one with the woman, just as a limb of her own. Therefore it does not hurt her. She nourishes this self of his that has come into her. brāvayati nourishes, vardhayati, paripālayati S. 3 sā bhāvayatrī bhavayitaoya bhavati, tam strī garbham vibharti, so'gra eva kumaram janmano'gre'dhi bhavayati, sa yat kunaram janmano'gre'dhibhavayaty atmanam eva tad bhāvayaty eşām lobanam samtatya evam samtatā hīme lokāh, tad asya duitiyam janma. 3 She, being the nourisher, should be nourished. The woman bears him as an embryo. He nourshes the child before birth and after the birth While he nourishes the child before birth and after the birth, he thus nourshes his own self, for the continuation of these worlds, for thus are these worlds con- tinued This is one's second birth agre before (birth), prag janmanah S adl: after (birth), tirdl.vam janmanah. S almanam: his own self. The father is said to be born as the so7. pilur atman a l putra-rūpeņa sāyate. S 4 so'syāyam atmā punyebhyal, barmabhyah pratidhīyate, athāsyāyam itara atma krla-krtyo rayo-gatah praiti, sa itah prayann aa punar jayate, tad asya trtīyan. janma tad uktam rstrå 4. He (the son) who is one self of his (father) is made his substitute for (performing) pious deeds. Then the other self of

522 The Principal Upanisads II I 6 his (father's) having accomplished his work, having reached his age, departs So departing hence, he is, indeed, born again That is his third birth That has been stated by the seer prayann eva departing, sariram parityajann eva S 5 garbhe nu sann anveşām avedam aham devānām janımān vrsvā, śatam mā pura āyasīr araksann aghah šyeno javasā mra- dīyam ıtı, garbha evartac chayāno vāma-deva evam uvāca 5 'While I was in the womb, I knew all the births of the gods A hundred strongholds made of steel guarded me I burst out of it, with the swiftness of a hawk' Vama-deva spoke this verse even when he was lying in the womb. 6. sa evam vidvan asmāc charīra-bhedād urdhva utkramy- āmusmın svarge loke sarvān kāmān āptvāmrtah samabhavat, samabhavat 6 He, knowing thus and springing upward, when the body is dissolved, enjoyed all desires in that world of heaven and became immortal, yea, became (1mmortal)

II I 3. Artareya Upanısad 523

CHAPTER III

I ko'yam atmet vayam upāsmahe, katarah sa ātmā, yena vā basyatı, yena va śrnotı, yena vā gandhān ānghratı, yena vā vācam yākarotı, yena vā svādu cāśvādu ca vyjānāti I 'Who is this one?' 'We worship him as the self' 'Which one is the self?' 'He by whom one sees, or by whom one hears, or by whom one smells odours, or by whom one articulates peech or by whom.one discriminates the sweet and the unsweet.' Another reading will give 'Who is he whom we worship as the self? Which one is the self? He by whom 2 yad etad hrdayam manaś cartat, samjnanam ajnānam nnānam prajnānam medha drştır dhrtır matır manīsā jutih smrtıh samkalpah kratur asuh kāmo vaša itı sarvāņy evartām rajīānasya nāma-dheyān bhavantı 2 That which is heart, this mind, that is consciousness, perception, discrimination, intelligence, wisdom, insight, stead- istness, thought, thoughtfulness, impulse, memory, concep- ion, purpose, life, desire, control, all these, indeed, are names of intelligence. Here we find a classification of various mental functions, the different kinds of perception, conception, intuition as well as feeling and will

3 esa brahmarsa indra, esa praja-patır ete sarve devā imām ca pañca mahābhūtān, prthivī vāyur ākāša āpo jyotīmsīty etānī- mam ca ksudra-misranīva, bījanītarān cetaran candajam ca ārujān ca svedajān codbhiyān cāsvā gāvah purusa hastino yat kin cedam prani jangamam ca patatri ca yac ca sthavaram, sarvam tat prajna-netram pragnane pratisthitam, prajnā-netro okah prajñā pratısthā, prajnānam brahma 3. He is Brahma, he is Indra, he is Praja-pati, he is all these gods, and these five great elements, namely, earth, air, ether, water, light, these things and these which are mingled of the ire, as it were, the seeds of one sort and another, those born rom an egg, and those born from a womb, and those born rom sweat, and those born from a sprout, horses, cows, persons and elephants, whatever breathing thing there is here, whether moving or flying or what is stationary. All this is guided by intellgence, is established m intelligence The world is guided by intellgence. The support is intelligence Brahma is intelligence

524 The Principal Upanisads III I 4 brahma hiranya-garbhah prānah prajnatma Ś prajā-patıh yah prathamajah śarīrī Intelligence is said to be the basis of all existence and the final reality We see here the anticpations of the Buddhist Vijnanavada 4 sa etena prajnenātmanasmāl lokād utkramyāmusmin svarge loke sarvān kāmān aptvāmrtah samabhavat, samabhavat 4 He, with this intelligent self, soared upward from this world and having enjoyed all desires in that world of heaven became immortal, yea became (1mmortal). he the sage Vama-deva

TAITTIRĪYA UPANIȘAD

The Taittiriya Upanşad belongs to the Taittiriya school of the Yajur Veda It is divided into three sections called Valhs The first ıs the Stksa Vallt. Siksa is the first of the sıx Vedāngas (limbs or auxiliaries of the Veda); it is the science of phonetics and pronunciation The second is the Brahmananda Valh and the third is the Bhrgu Vall These two deal with the knowledge of the Supreme Self, paramātma-jñāna.

I. 2 2 Taittirīya Upanişad 527 SIKȘĀ VALLI

CHAPTER I

Section I

INVOCATION I harh aum, sam no mitraś śam varunah, śam.no bhavaty aryama, sam na indro brhaspatih, sam no visnur uru-kramah; namo brahmaņe, namas te vayo, tvam eva pratyaksam brahmāsı, tvām eva pralyaksam brahma vadısyāmı, rtam vadısyāmi, satyam vadısyāmı; tan mam avatu, tad vaktāram avatu, avatu mām, avatu vaktāram, aum sāntıh śāntıh sāntıh I Aum, May Mitra (the sun) be propitious to us; may Varuna (be) propitious (to us) May Aryaman (a form of the sun) be propitious to us, May Indra and Brhaspati be propitious to us, May Visnu, of wide strides, be propitious to us Salutation to Brahma. Salutation to thee, O Vayu. Thou, indeed, art the visible (perceptible) Brahman Of thee, indeed, the perceptible Brahman, will I speak. I will speak of the right. I will speak of the true, may that protect me; may that protect the speaker. Let that protect me; let that protect the speaker. Aum, peace, peace, peace This is the first section It is an invocation to God to remove the obstacles in the way of attaining spintual wisdom para-udyam arabhamāno ughna-santyat devatāh prārthayate. R. See R.V I go. 9 wru-kramah of wide strides vistirna-kramah S. It is a reference to Visnu's incarnation as Trurkrama or Vamana whose strides were wide Sänt or peace is repeated thrce, with reference to adhyālmika, adhibhautika and adhidawka aspects $

Section 2 LESSON ON PRONUNCIATION 2 Sīksām uyākhyāsyāmah· varnas svarah, mātrā balam, sāma santānak, tty uktas sīksādhyāyak. 2. We will expound pronunciation, letters or sounds, pitch,

528 The Princrpal Upanışads I. 3 2. quantity, force or stress, articulation, combination. Thus has been declared the lesson on pronunciation One must learn to recite the text of the Upamsads carefully and so a lesson in pronunciation is given We must learn the text before we can ascertai ıts meanıng vastūpāsanam Intvā prathamatah śabdopāsana-vidhāne Ā

Section 3 THE SIGNIFICANCE OF COMBINATIONS I saha nau yaśah, saha nau brahma-varcasam, athā tat samhıtāyā upanısadam vyākhyāsyāmah; pañcasv adhıkaranesu, adhılokam, adhıjyotısam, adhıvıdyam, adhıprajam, adhyātmam etā mahāsamhıtā rty ācaksate, athadhılokam, prthıvī pūrva-rūpam,dyaur uttara-rūpam, ākāšas sandhıh, vāyus samdhānam ity adhılokam I. May glory be with us both, may the splendour of Brahma- knowledge be with us botb Now next we will expound the sacred teaching of combina- tion under five heads, with regard to the world, with regard to the luminanes, with regard to knowledge, with regard to

they say. progeny, with regard to oneself. These are great combinations,

Now with regard to the world the earth is the prior form, the heaven the latter form, the ether is their junction, the air is the connection Thus with regard to the world. brahma-varcasam the splendour of brahma-knowledge In Lalita- uistara we are told that when the Buddha was in samadht, a ray called the ornament of the light of gnosis moved above his head, jnāna- lokālankāram nāma raśmih Cp BG XIV II samhta a conjunction of two words or letters of the text The mind of the pupil is directed to the symbolic significance Master and disciple pray that the light of sacred knowledge may illumine them both, that they both may attam the glory of wisdom. 2 athādhıjyautısam agnıh pūrva-rūpam, ādıtya uttara-rūpam, apas sandhuh, vardyutas samdhānam ity adhyjyautisam 2 Now as to the lummnaries; fire is the prior form, sun the latter form Water is their junction, lghtning is the connection. Thus with regard to the luminaries

I 4.I. Taittirīya Upanisad 529 3 athadhundyam ācaryah pūrva-rūpam, antevāsy uttara- rüpam, vidyā sandhih, pravacanas samdhānam rty adhividyam. 3 Now as to knowledge the teacher is the prior form; the pupil is the latter form, knowledge is their junction; instruction is the connection Thus with regard to knowledge

Patañjali in his Mahābhasya (Kielhorn's ed, p 6) says there are four steps or stages through which knowledge becomes fruitful The first is when we acquire it from the teacher, the second when we study it, the third when we teach it to others and the fourth when we apply it Real knowledge arises only when these four stages are fulfilled: caturbhis ca prakārair vidyopayukta bhavaty āgama-kālena svādhyāya-kālena pravacana-kālena vyavahāra-kaleneti.

4 athadhiprajam mata purva-rūpam, pitottara-rūpam prajā sandhıh, prajananas samdhanam. ity adhiprajam 4 Now with regard to progeny: the mother is the prior form, the father is the latter form progeny is their junction, pro- creation is the connection Thus with regard to progeny 5 athadhyatmam: adhara-hanuh pūrva-rūpam, uttara-hanur uttara-rūpam, vāk sandhıh, jıhvā samdhānam ity adhyātmam. 5 Now with regard to the self the lower jaw is the prior form, the upper jaw is the latter form, speech is the junction, the tongue is the connection. Thus with regard to the self 6 tīmā mahāsamhıtāh, ya evam etā mahāsamhtā vyākhyātā veda samndhīyate prajayā pasubhih, brahma-varcasenānnadyena suvargena lokena 6 These are the great combinations He who knows these great combinations thus expounded becomes endowed with offsprng, cattle, with the splendour of Brahma-knowledge, with food to eat, and with the heavenly world. He will prosper here and hereafter

Section 4

A TEACHER'S PRAYER I yas chandasam rşabho visva-rupah chandobhyo'dhyamrtāt san.babhiva sa mendro medhayā spruņotu amrtasya deva dhāraņo bhūyāsam.

530 The Principal Upanışads I42 Sarīram me vicarşanam, nıhvā me madhumattamā, karnābhyām bhurr visruvam, brahmanah koso'sı medhayapıhitah, srutam me gopāya I May that Indra who is the greatest in the Vedic hymns, who is of all forms, who has sprung into being from immortal hymns, may he cheer me with intelligence, O God, may I be the possessor of immortality May my body be very vigorous, may my tongue be exceeding sweet; may I hear abundantly with my ears. Thou art the sheath of Brahman, veiled by intelligence Guard for me what I have heard This is a prayer for acquiring retentiveness and for physical and moral health The syllable aum is pre-eminent among the Vedic hymns It 1s 'of all forms' as the whole universe is its manifestation 'Of Brahman, of the Paramatman or the Highest Self, Thou art the sheath, as of a sword, being the seat of His manifestation ' S

bhāsini Ś madhumattamā exceeding sweet madhumati, atısayena madhura-

2 āvahantī vrtanvānā, kurvānācīram ātmanah vāsāmsı mama gāvaś ca annapāne ca sarvadā tato me śrıyam āvaha lomašām pašubhıs saha svāhā ā māyantu brahmacārınah svāhā, vı māyantu brahmacārinas svāhā, pra māyantu brahmacārınas svāhā, da māyantu brahmacārınas svāhā, sa māyantu brahmacārinas svāhā 2 Bringing to me and increasing always clothes and cattle, food and drink, doing this long, do thou, then, bring to me prosperity in wool along with cattle. May students of sacred knowledge come to me from every side Hail May students of sacred knowledge come to me variously Hail May students of sacred knowledge come to me well equipped Hail May students of sacred knowledge come to me self-controlled Hail May students of sacred knowledge come to me peaceful Harl aciram soon, presently, aciram, ksipram eva S To the undisciplined, wealth is a source of evil amedhaso h śrir anarthayarvets S Not so to the disciplined What matters is not the possession or non-possession of wealth but the attitude to it We may possess wealth and be indifferent to it, we may possess no wealth and yet be concerned with securing it by any means There Is no worship of poverty Vasistha tells Rama - dhanam ārjaya kākutstha dhanamūlam idam jagat antaram nābhyānāmt mırdhanasya mrtasya ca

I. 4 3. Taıttırīya Upanisad 53I Acquire wealth This world has for its root wealth I do not see the difference between a poor man and a dead one 3 yaśo jane'sānı svāhā, śreyān vasyaso'sān svāhā, tam tuā bhaga praviśān svāhā, sa mā, bhaga, praviša svāhā, tasmin saha- sra-śākhe m bhagāham tvayı mrje svāhā, yathāpah pravatā yantı, yathā māsa aharjaram, evam mām brahmacārinah, dhātarāyantu sarvatas svāhā, pratīvešo'sı pra mā bhāhi pra mā padyasva. 3. May I become famous among men Hail. May I be more renowned than the very nch Hail Into thee thyself, O Gracious Lord, may I enter. Hail Do thou thyself, O Gracious Lord, enter into me Hail. In that self of thine, of a thousand branches, O Gracious Lord, am I cleansed Hail As waters run downward, as months into the year, so into me, may students of sacred knowledge come, O Disposer of all, come from every side Hail Thou art a refuge, to me do thou shine forth; unto me do thou come of a thousand branches: the different hymns and the gods meant by them are varied expressions of the Divine One. pravisam: I enter. The knowledge of God is said to be a penetration of God into the mnmost substance of the soul When God is concerved as external to the mndividual, in heaven or m Olympus, when our feeling towards Him is one of love and respect, inspired by H1s majesty and power, our religion of fear, obedience and even love is external When, on the other hand, we are driven by an inner lack or insufficiency, when we cry for the highest reality or God which or who comes into us, enters us, removes our dross, when we unite ourselves to Him, our religion becomes inward, mystical The mystic longs for inner completion by participation which is the real meaning of imitation This is not always accompamed by ecstatic rapture. It may be a quiet sense of union which may have a few high ponts of emotion Cp John Ruysbroeck: 'In this storm of love two spints strive together, the spint of God and our own spint God, through the Holy Ghost, inclines Himself towards us, and thereby we are touched in love. And our spint, by God's working and by the power of love, presses and inclines itself into God, and thereby God is touched These two spints, that is, our own spint and the spirit of God, sparkle and shine one into the other, and each shows to the other its face .... Each demands of the other all that it is, and each offers to the other all that it is, and invites it to all that it is This makes the lovers melt into each other .... Thereby the spirit is burned up in the fire of love, and enters so deeply into the touch

532 The Principal Upamisads I 5 4. of God, that it is overcome in all its cravings, and turned to nought in all its works, and empties itself' Adornment of the Spiritual Marriage, II 54

Section 5

THE FOURFOLD MYSTIC UTTERANCES

I bhur bhuvas suvah itr vā etās tısro vyāhrtayah, tāsām u ha smartām caturthīm, māhācamasyah, pravedayate, maha it, tad brahma, sa ātmā, angāny anyā devatāh, bhur tr va ayam lokah, bhuva ity antariksam, suvar ity asau lokah, maha ity adityah, ādıtyena vā va sarve lokā mahīyante I Bhith, Bhuvah, suvah, verily these are the three utterances of them, verily, that one, the fourth, mahah, did the son of Mahacamasa make known That is Brahman, that is the self, its limbs (are) the other gods

Bhh is this world, Bhuvah, the atmosphere Suvah is the yonder world mahah is the sun; by the sun indeed do all worlds become great Vyährts are so called because they are uttered mn various rituals Its himbs the other gods mahah is Brahman, the Absolute, it is the self, all other gods are subordinate to the Absolute 2 bhur itr va agnih, bhuva itr vayuh, suvar ity adityah, maha ttr candramāh, candramasā vā va sarvān yyotīmsı mahīyante 2 Bhith, verily, is fire, Bhuvah is the air, Suvah is the sun; mahah is the moon, by the moon, ndeed, do all the luminaries become great 3 bhūr itr va rcah, bhuva iti saman, suvar it yajumsi, maha atr brahma, brahmanā vā va sarve vedā mahīyante 3 Bhith, verly, is the Rg verses, Bhuvah is the Saman chants, Suvah is the Yajus formulas Mahah 1s Brahman By Brahman indeed, do all the Vedas become great 4 bhur itr var pranah, bhuva ity apanah, suvar itr vyanah, maha ity annam, annena vava sarve prāna mahīyante 4 Bhith is the inbreath, Bhuvah is the outbreath, Suvah is the diffused breath, mahah is the food By food, indeed, do all the vital breaths become great.

I 6 I. Taittirīya Upanisad 533 5 ta vā etās catasraś caturdhā, catasraś catasro vyāhrtayah, tā yo veda, sa veda bralua, sarvesmai devā balu avahanti. 5 Verily, these four are fourfold The utterances are four and four. He who knows these knows Brahman. To him all the gods offer tribute.

Section 6

CONTEMPLATION OF BRAHMA I sa ya eso'ntarhrdaya ākāsah, tasminn ajam puruso mano- mayah, amrio hıranmayah, antarena tāluke, ya esa stana ivāva- lambate, sendrayomıh, yatrasau besānto vivartate, tyapohya śīrsa- kapāle, bhūr tty agnau pratitişthati, bhuva iti vayau. I This space that is within the heart-therein is the Person consisting of mind, immortal and resplendent. That which hangs down between the palates like a nipple, that is the birth- place of Indra; where is the edge of the hair splitting up the skull of the head. In fire, as Bhil, he rests, in air as Bhuvah. See M U II. 2 6; Maitri VI. 30; VII II hranmayah. resplendent, jyotirmayah. Ś Brakman who is said to be remote is here envisaged as close to us Though the Supreme is present everywhere, here we are taught to look upon Hum as residing in one's own heart S. says that the Supreme is said to be in the heart as a help to meditation, even as an image is used for deity. upalablhyartham upasanartham ca hrdayabasa sthānam ucyate, salagrama wva visnoh. See C U. VIII. 1-6; III 14 Here we find a transition from the view that the heart is the seat of the soul to the other view that the brain is the seat of the soul While the soul is an unextended entity which cannot have a spatial locus, psychologists discuss the nature of the part or parts of the body with which the soul is closely associated For Aristotle, the seat of the soul was in the heart : : Cp Hammond. 'The diseases of the heart are the most rapidiy ard certaily fatal; (2) psychical affections such as fear, sorrow, and joy cause an immediate disturbance of the heart, (3) the heart is the part wiuch is the first to be formed in the embryo' Aristotle's Psychology : quoted in Ranade. A Corstructue Sure, of the Upa sadic Prilosophy (1925), p 131 'If by the seat of the mind is meant not being more than the locality with which it stands in immediate dyramic relations, we are certain to be nght in saying that its seat is somew here in the cortex of the bram ' Willam James Prirciples of Psychology, Vol. I, p 214.

534 The Principal Upansads I7.I The reference here is to the susumna nädi of the Yoga system which is said to pass upward from the heart, through the mid region of the throat up to the skull where the roots of the hair lie apart When it reaches ths spot, the nadi passes up, breaking up the two regions of the head. That is the birthplace of Indra. indrayonth indrasya brahmanah yonh margah S mdrasya paramatmano yonth sthanam R It is the path by which we attain our true nature See Maitri VI 21; B U IV 4 2 2 suvar ıty adıtye, maha ıtı brahmanı, apnoti svārājyam āpnotı manasas-patım, vāk-patıš caksuş-patih śrotra-patıh vyjñāna- patıh, ctat tato bhavatı, ākāsa śarīram brahma, salyātma prānā- rāmam mana ānandam šāntr samrddham amrtam iti prācīna- yogyopāsva 2. In the sun as Suvah, in Brahman as Mahah He attains self-rule He attains to the lord of manas, the lord of speech, the lord of sight, the lord of hearing, the lord of mtellgence- this and more he becomes, even Brahman whose body is space, whose self is the real, whose delight is life, whose mind is bliss, who abounds in tranqwillty, who is immortal Thus do thou contemplate, O Pracīnayogya He who contemplates in this matter becomes the lord of all organs, the soul of all things and filled with peace and perfection. This passage brings out that the end is greater existence, not death, we should not sterilise our roots and dry up the wells of life We have to seize and transmute the gifts we possess

Section 7 THE FIVEFOLD NATURE OF THE WORLD AND THE INDIVIDUAL I prthvy antarıksam dyaur diśo vā avāntaradıšāh, agnır vāyur ādıtyaś candramā nakşatrānı, āpa osadhayo vanaspataya ākāša ātmā ity adhıbhūtam athādhyātmam, prānovyānopāna udānas samānah cakșuś śrotram mano vak tvak, carma mamsam snavasthi maga etad adhıvıdhāya rsır avocat panktam vā idam sarvam panktonawva pānktams sprnoti I Earth, atmosphere, heaven, the (main) quarters and the intermediate quarters.

I 8.I. Tarttirīya Upanişad 535

Fire, air, sun, moon and stars Water, plants, trees, ether and the body Thus with regard to material existence Now with regard to the self. prāna, vyāna, apāna, udāna and samāna sight, hearıng, mind, speech, touch skın, flesh, muscle, bone, marrow Having ordained in this manner, the sage said: Fivefold

fivefold. verily, is this all. With the fivefold, indeed, does one win the

See B.U I 4 I7

Section 8 CONTEMPLATION OF AUM I aum iti brahma, aum itīdam sarvam, aum ity etad anukriir ha sma vā apyo śrāvayetyāśrāvayantı, aum iti sāmām gāyantı, aum somitı śastrani samsantı, aum ity adhvaryuh, pratigaram pratigrnati, aum itr brahma prasauti, aum ity agmhotram anujānātı, aum itr brahmanah pravaksyann āha, brahmopāpna- vānītı, brahmawvopāpnott. I Aum is Brahman Aum is this all Aum, this, verily, 1s compliance On uttering, 'recite,' they recite With aum, they sing the saman chants With aum, som, they recite the prayers With aum the Advaryu priest utters the response With aum does the Brahma (priest) utter the introductory eulogy With atm, one assents to the offering to fire With aum, a Brahmana begins to recite, may I obtain Brahman; thus wishing, Brahman, venly, does he obtain. 'The pranava which is a mere sound, is, no doubt, insentient in itself and cannot therefore be conscious of the worship offered to it, still, as in the case of the worship offered to an image, it is the Supreme (Isvara) who, mn all cases, fakes note of the act and dispenses the fruits thereof ' A. Aum is the symbol of both Brahman and Isvara. pratimeva visnoh Ś pratimādy arcana iva sarvatra iśvara eva. phala-dâta Ā

536 The Principal Upanisads I 9 I Section 9 STUDY AND TEACHING OF THE SACRED SYLLABLE THE MOST IMPORTANT OF ALL DUTIES I rtam ca svādhyāya pravacane ca, satyam ca svādhyāya pravacane ca, tapas ca svādhyāya pravacane ca, damas ca svādlıyāya pravacane ca, šamas ca svādhyāya pravacane ca, agnayas ca svādhyāya pravacane ca, agmholram ca svādhyāya pravacane ca, atithayas ca svadhyāya pravacane ca, mānusam ca svādhyāya pravacane ca, prajā ca svādhyāya pravacane ca

pravacanc ca praanas ca svādhyāya pravacane ca, prajātis ca svādhyāya

satyam ıti satyavacā rāthītarah, tapa ıtı tapomtyah paurusıstıh,

tapah suādhyāya pravacane evctr nāko maudgalyah, taddhi tapas taddhi

I The right and also study and teaching, the true and also study, and teaching, austerity and also study and.teaching, self-control and also study and teaching, tranquillity and also study and teaching, the (sacrificial) fires and also study and teaching, the agmi-hotra (sacrifice) and also study and teaching. ghests and also study and teaching, humanity and also study and teaching, offspring and also study and teaching, begetting and also study and teaching, propagation of the race and also study and teaching The true, says Satyavacas (the Truthful) the son of Rathitara austerty says Tapontya (ever devoted to austerity), the son of Paurusistı, study and teaching alone, says Nāka (painless), the son of Mudgala That, verily, is austerity, aye, that 1s austerity

svādlıyāya adhyayanam, study pravacana adhyapanam, teaching dama bahyakaranopasamah, self-control śama antahkaranopaśamah, (mnner) tranquillty Knowledge is not sufficient by itself We must perform study and also practise the Vedic teaching

I II. I Taittirīya Upamısad 537

Section IO

A MEDITATION ON VEDA KNOWLEDGE

I aham vrksasya reriva, kīrtih prstham girer wva, urdhva pavitro vājinīva, svamriam asmı, dravinam savarcasam, sumedhā amrtoksıtah, it trisankor vedānuvacanam r I am the mover of the tree; my fame is like a mountain's peak The exalted one making (me) pure, as the sun, I am the immortal one I am a shining treasure, wise, immortal, inde- structible Such is Trisanku's recitation on the Veda-knowledge.

This statement is an expression of self-realization when the self, feeling its identity with the Supreme, says that he is the mover, the impeller of this world-tree of samsara Trisanku, who realised

said Ś Bralman, said this, in the same spint in which the sage Vamadeva

The world is said to be the eternal Brahma tree, brahmavrksas sanatanah. MB XIV 47. 14.

Section II

EXHORTATION TO THE DEPARTING STUDENTS I vedam anücyācāryo'ntevāsınam anušāstı, satyam vada, dhar- mam cara, svadhyāyān ma pramada, ācaryāya priyam dhanam āhrtya projātantum mā vyavacchetsīų, satyān na pramadrtavyam, dharman na pramadıtavyam, kusalān na pramadıtavyam, bhityar na pramadıtavyam, svadhyāya-pravacanabhyām na pramadıtavyam, deva-pıtr-karyabhyam na pramadıtavyam I Having taught the Veda, the teacher instructs the pupil Speak the truth Practise virtue Let there be no neglect of your (daily) reading Having brought to the teacher the wealth that is pleasing (to him), do not cut off the thread of the off- spring Let there be no neglect of truth Let there be no neglect of virtue. Let there be no neglect of welfare. Let there be no neglect of prosperty Let there be no neglect of study and teaching Let there be no neglect of the duties to the gods and the fathers

538 The Principal Upamsads I II 4 antevasin the pupil, he who dwells near I II I Cp speak the truth satyapulam vaded vacam manah putam samācaret VI 46 Speak that which has been purified by truth and behave in the way in which your mind considers to be pure dharmam cara -practise virtue dharma means essential nature or intrinsic law of being, it also means the law of righteousness The suggestion here is that one ought to live according to the law of one's being 2 mātr devo bhava, pitr devo bhava, ācārya devo bhava, atıthı devo bhava, yāny anavadyānı karmānı tān sevtavyām, no rtarānı, yāny asmākam sucarıtānı tān tvayopāsyām, no rtarānı 2 Be one to whom the mother is a god Be one to whom the father is a god Be one to whom the teacher is a god Be one to whom the guest is a god Whatever deeds are blameless, they are to be practised, not others Whatever good practices there are among us, they are to be adopted by you, not others Even with regard to the life of the teacher, we should be dis- criminating We must not do the things which are open to blame, even if they are done by the wise sāvadyān śista-krtāny api nokartavyān S 3 ye ke cāsmacchreyāmso brāhmanāh tesām tvayāsanena praśvasıtavyam, śraddhayā deyam, aśraddhayā'deyam śrvyā deyam, hrıyā deyam, bhıyā deyam, samvıdā deyam 3 Whatever Brahmanas there are (who are) superior to us, they should be comforted by you with a seat (What is to be given) is to be given with faith, should not be given without faith, should be given in plenty, should be given with modesty, should be given with fear, should be given with sympathy. praśvasıtavyam The good Brähmanas are to be provided with seats and refreshed after their fatıgue praśvasanam, prasvāsah śramā- panayah. S Or in the presence of such Brahmanas, not a word should be breathed We have merely to grasp the essence of what they say na praśvasıtavyam praśvāso'pı na kartavyah kevalam tad ukta sāra- gralnnā bhavtavyam Š We should not unnecessarily engage in discussions with them 4 atha yadı te karma-vıcıkıtsā vā vrtta-vicıkıtsā vā syāt ye tatra brāhmanās sammaršınah yuktā āyuktāh alūksā dharma kāmās syuh yatha te tatra varteran tatha tatra vartethah

I2 I Taittırīya Upamsad 539 4 Then, if there is in you any doubt regarding any deeds, my doubt regarding conduct, you should behave yourself mn .Such matters, as the Brahmanas there (who are) competent to judge, devoted (to good deeds), not led by others, not harsh, .overs of virtue would behave in such cases ": The Brähmanas have a spontaneity of consciousness which expresses =tself in love for all beings Their tenderness of sentiment and en- lghtened conscience should be our standards 5 athabhyāklyātesu ye tatra brāhmanās sammaršmnah yuktā "āyuktāh alūksā dharma-kāmās syuh yatha te tesu varteran tathā "tesu vartethāh 5 Then, as to the persons who are spoken against, you should behave yourself in such a way, as the Brahmanas there, *(who are) competent to judge, devoted (to good deeds) not - led by others, not harsh, lovers of virtue, would behave mn regard to such persons -who are spoken agaist who are accused of sin 6 csa adeśah, esa upadesah, esa vedopanısat, etad anuśāsanam, ,- cvam upasıtavyam, evam u cartad upāsyam 6 This is the command This is the teaching This is the secret doctrine of the Veda This is the mnstruction. Thus should one worship Thus indeed should one worship Cp with this the Buddha's exhortation where the Pali word upamsa for the Sansknt upamsad is used cład attha katha, etad attha mantana, etad attha upanisā, etad attha sotavadhānam Vinaya V In the Banaras Hindu University this passage is read by the Vice- Chancellor on the Convocation day as an exhortation to the students who are leaving the Umversity They are advised, not to give up ? the world but to lead virtuous lives as householders and promote / the welfare of the commumty

Scction I2

CONCLUSIONS I Sam no mitraś sam varunah, sam no bhavatv aryamā, sami ua sdro brhaspatih, sam no visnur uru-kramah, namo brahmane, ramas te vayo tvam cva pratyaksam brahmāst, tvam eva prat- yaksam brahmavadısam, rtam avādısam, satyam avādisam, tan

540 The Principal Upansads I I2 I mam avīt, tad vaktāram avīt, avīn mām, avīd vaktaram, aum sāntıh, sāntıh, sāntıh I Aum, may Mitra (the sun) be propitious to us, may Varuna (be) propitious (to us), may Aryaman (a form of the sun) be propitious to us May Indra and Brhaspati be propitious to us May Visnu of wide strides be propitious to us Salutation to Brahman Salutation to Vayu; Thou mdeed art the perceptible Brahman Of thee, indeed, perceptible Brahman have I spoken I have spoken of the right I have spoken of the true That hast protected me, That has protected the speaker Aye, that has protected me That has protected the speaker Aum, peace, peace, peace

II I I Tarttırīya Upamsad 54I

CHAPTER II BRAHMĀNANDA (BLISS OF BRAHMAN) VALLI

Section I

INVOCATION

saha nāv avatu, saha nau bhunaktu, saha vīryam karavāvahar, tejasvınāv adhıtam astuı, mā vidvisāvahar, aum sāntıh, sāntih, santıh. May He protect us both May He be pleased with us both May we work together with vigour, may our study make us illumined May there be no dislike between us Aum, peace, peace, peace may our study make us illumned There is not a necessary connection between learning and wisdom To be unlettered is not necessarly to be uncultured Our modern world is maintaining the cleavage between learning and wisdom Cp. 'Perhaps at no other time have men been so knowing and yet so unaware, so burdened with purposes and yet so purposeless, so disıllusioned and so completely the victims of illusion This strange contradiction pervades our entire modern culture, our science and our philosophy, our hterature and our art' W M Urban The Intelligible World (1929), p I72

BRAHMAN AND THE COURSE OF EVOLUTION I aum, brahma-vıd apnotı param, tad csābhyuktā; satyam juanam anantam brahma, yo veda nıhrtam guhayam parame vyoman so'śnute sarvan kaman saha brahmanā vipašcitā, it tasmad va ctasmad atmana akasas sambhūtah, akasad vayuh, vayor agmhı, agner apah, adbhyah pıthıvī, prthıvyā oşadhayah osadhibhyo annam, annat purusah, sa va csa pinuso anna-rasa-mayah, tasyedam cva sirah, ayam dakşinahı paksalı, ayam uttarah paksah, ayam atma, ıdam puccham pratisthā; tad apy esa śloko bhavat I Aum The knower of Bralman reaches the Supreme As to this the following has been said He who knows Brahman as the real, as knowledge and as the infinite, placed in the

542 The Principal Upanışads II I I secret place of the heart and in the hghest heaven realises all desires along with Brahman, the intelligent From this Self, verily, ether arose, from ether air, from air fire, from fire water, from water the earth, from the earth herbs, from herbs food, from food the person This, verily, is the person that consists of the essence of food This, indeed, is his head, this the nght side, this the left side, this the body, this the lower part, the foundation As to that, there is also this verse

the real, knowledge and infintte the opposite of unreal, mithyatva, of the unconscious, jadatva and of the limited, paricchinnatva akasa ether is the ether or the common substratum from which other forces proceed sambhutah arose, emanated, not created The five different elements are clearly defined and described as having proceeded one after another from the Self Sometimes from food, semen, and from semen the person Cp S annad reto-rūpena parinatat purusah Creation starts from the principle of the universal consciousness From it first arises space and the primary matter or ether whose quality is sound From this etheric state successively arse grosser elements of air, fire, water and earth See Introduction

Brahman param the supreme that beyond which there is nothing else, 1e guha the secret place, the unmamfested principle in human nature It ıs normally a symbol for an mward retreat avyākrta ākāsam eva guhā antar-hrdaya ākāsa Š There are five kosas or sheaths in which the Self is mamifested as the ego or the givatman The first of them consists of food Other sheaths consist of prana or life, manas or instinctive and perceptual consciousness, vignana or intelligence and ananda or bliss These five principles of matter, life, consciousness, thought and bliss are found in the world of non-ego Anna or food is the radiant, the viraj, that which is perceptible by the senses, the physical According to Sureśvara, life, consciousness and intelligence constitute the subtle self, the sutratman and bliss is the causal sheath, the kārana kośa BU. I I 2 mentions five sheaths under the names, anna or matter, prana or life, manas or consciousness, vac or speech (corre- sponding to vynana or intelligence) and avyakrta, the undifferen- tiated The last is the karana or the ultimate cause of all Atman becomes the knower or the subject when associated with antahkarana vrttrmad-antahkaranopahıtatvenātmano jnātrivam, na svatah Ã

II. 2. I. Taittırīya Upanisad 545 The bodily sheath is conceived in the form of a bird. Sureśvara says 'The sacrificial fire arranged in the form of a hawk or a heron or some other bird, has a head, two wings, a trunk and a tail. So also here every sheath is represented as having five parts ' It is an axiom of mystic religion that there is a correspondence between the microcosm and the macrocosm Man is an image of the created universe The individual soul as the microcosm has affinties with every rung of the ladder which reaches from earth to heaven.

Section 2

MATTER AND LIFE I. annād var prajāh prajāyante, yāh kas ca prthivīm śritāh, atho'nnenaiva jivantı, atharnadapi yanty antatah, annam hi bhitanam yyestham, tasmat sarvausadham uoyate, sarvam vai te'nnam apnuvanti ye'nnam brahmopāsate, annam hi bhūtānam jyestham, tasmat sarvausadham ucyate, annād bhūtāni jāyante, jatany annena vardhante, adyate'ttr ca bhūtani, tasmad annam tad ucyata itı; tasmād vā etasmād anna-rasa-mayāt anyo'ntara ātmā prāna- mayah tenaisa purnah, sa vā esa purusa-vidha eva, tasya purusa vidhatām, anvayam purusavidhah, tasya prāņa cva sirah, vyāno daksınah paksah, apāna uttaraļ paksab, ākāša ātmā, prthivī puccham pratışthā, tad apy eşa śloko bhavati. I. From food, verily, are produced whatsoever creatures dwell on the earth Moreover, by food alone they live And then also into it they pass at the end Food, verily, is the eldest born of beings Therefore is it called the healing herb of all Verily, those who worship Brahman as food obtain all food. For food, verly, is the eldest born of beings Therefore is it called the healing herb for all From food are beings born. When born they grow up by food. It is eaten and eats things Therefore is it called food Verily, different from and within that which consists of the essence of food is the self that consists of life. By that this is filled This, verily, has the form of a person According to that one's personal form is this one with the form of a person; the inbreath is its head; the diffused breath the nght side; the

544 The Principal Upanisads II 3 I outbreath the left side; ether the body, the earth the lower part, the foundation As to that, there is also this verse See Maitri VI I2 The physical body is sustained by life

Section 3

LIFE AND MIND

I prāņam devā anu prānantı, manusyāh pasavas ca ye, prāno hi bhūtānām āyuh, tasmāt sarvāyuşam ucyate, sarvam eva ta āyur yantı, ye prānam brahmopāsate, prāno hi bhūtānām āyuh, tasmāt sarvāyuşam ucyataitı, tasyarsa eva šārīra ālmā, yah pūrvasya; tasmād vā etasmāt prānamayāt, anyo'ntara ātma manomayah, tenaişa pürnah, sa vā esa purusa-vidha eva, tasya purusa-vıdhatām, anvayam puruşa-vıdhah, tasya yajur eva śırah, rg daksınah pakşah, sāmottarah pakşah, ādesa ātmā, atharvāngirasah puccham pratisthā tad apy esa śloko bhavati I The gods breathe along with life breath, as also men and beasts, the breath is the life of beings. Therefore, it is called the life of all They who worship Brahman as life attain to a full hfe, for the breath is the life of beings Therefore is it called the life of all This (life) is indeed the embodied soul of the former (physical sheath) Verly, different from and within that which consists of life is the self consisting of mind By that this is filled This, verly, has the form of a person, according to that one's personal form is this one with the form of a person The Yajur Veda is its head, the Rg Veda the right side, the Sama Veda the left side, teaching the body, the hymns of the Atharvans and the Angirasas, the lower part, the foundation As to that, there is also this verse Life is the spirit of the body Prana originally meant breath and as breath seemed to be the life of man, prana became the life principle On analogy, it was said to be the life of the universe manas. the inner organ samkalpa-vikalpalmakam antah-karanam tan-mayo mano-mayah S

II 4 I Tarthrīya Upanisad 545 Section 4

MIND AND UNDERSTANDING I yato vāco mıvartante, aprāpya manasā saha, ānandam brahmano vidvān, na bıbheti kadācana tasyaisa eva śārīra atmā, yah pūrvasya, tasmād vā etasmān mano-mayāt, anyo'ntara ātmā vıjñāna-mayah, tenasa pūrnah, sa vā esa purusa-vidha eva, tasya purusa vidhatām, anvayam purusa-vdhah, tasya śraddharva sırah, rtam daksınah paksah, satyam uttarah paksah, yoga ātmā, mahah puccham pratisthā, tad apy esa śloko bhavatı I Whence words return along with the mind, not attaining it, he who knows that bliss of Brahman fears not at any time This is, indeed, the embodied soul of the former (life) Verily. different from and within that which consists of mind is the self consisting of understandmng. By that this is filled. This, verily, has the form of a person. According to that one's personal form is this one with the form of a person Faith is its head, the night the right side, the true the left side, contemplation the body, the great one the lower part, the foundation. As to that there is also this verse. Manas is the faculty of perception. At the stage of manas we accept authonty which is external, at the stage of vynana internal growth is effected The Vedas are our guide at the former level, at the intellectual we must develop faith, order, truthfulness and union with the Supreme At the level of mtellectuality or vynāna, we ask for proofs When we nse higher, the truths are not inferred but become self-evident and cannot be invalidated by reason Cp. sāmklıyayogahı pancarātram vedāh pāšupatam tathā alma-pramanāny elān na hantavyām hetubhih Quoted by R on Katha II 19 mahak the great one It is the principle of Mahat, the first thing evolved out of the unmanifested (avyakyta) which is described as lying beyond the mahat anandam. blss See RV. IX 113 6, II It gves to apparently abstract beig an mner content of feeling

546 The Principal Upansads II 5 I

Section 5

UNDERSTANDING AND BLISS I. vijnanam yajñam tanute, karmān tanute'pi ca, vynānam devās sarve, brahma ryestham upāsate, uynanam brahma ced veda, tasmac cen na pramadyat sarīre pāpmano hıtvā, sarvān kāmān samaśnute tasyaısa eva śārīra ātmā, yah pūrvasya, tasmād vā etasmād vijnāna-mayāt, anyo'ntara ālmā ānanda-mayah, tenarsa pūrnah, sa vā esa purusa vidha eva, tasya purusa-vidhatām, anvayam purusa-vıdhah, tasya prıyam eva sırah, modo daksınah paksah, pramoda uitarah paksah, ānanda ātmā, brahma puccham pratısthā, tad apy esa śloko bhavatı I Understanding directs the sacrifice and it directs the deeds also. All the gods worship as the eldest the Brahman which is understanding If one knows Brahman as understanding and one does not swerve from it, he leaves his sins in the body and attains all desires This (life) 1s, ndeed, the embodied soul of the former (the mental) Venly, different from and within that which consists of understanding is the self consisting of bliss By that this is filled This, verily, has the form of a person. According to that one's personal form is this one with the form of a person Pleasure is its head, delight the rght side, great delight the left side, bliss the body, Brahman the lower part, the foundation As to that, there is also this verse These verses indicate the five bodies or sheaths (pañca-kosas) material, vital, mental, intellectual and spintual Manas deals with the objects percerved and vinana with concepts In later Vedanta, the distinction between the two diminishes Pancadaśi ascribes deliberation to manas and decision to buddht which is the vinana of this U. mano vimarsa-rupam syad buddhth syān nścayālmikā I 20 In every order of things the lower is strengthened by its union with the higher When our knowledge is submissive to things, we get the hierarchical levels of being, matter, life, anımal mind, human intelligence and divine blss They represent different degrees of abstraction and the sciences which deal with them, employ different principles and methods In ananda, the attempt to connaturalise man with the supreme object succeeds Intelligence is successful in controlling the tangible world As a rational instrument m the

II 6 I Taıtirīya Upanişad 547 sphere of positive sciences, its validity is justified. This attempt of the intellect to unify is not due to intellect alone. It is derived from its higher, from the breath of the divine In ananda, earth touches heaven and is sanctified. Ś thinks that our real self is beyond the beatific consciousness, though in his commentary on III. 6 he argues that Blrgu identifies the ultimate reality with the spirit of ananda. cvam tapasā višuddhātmā (anna) prāņāātsu sābalyena brakma- Iabsanam apasyan sanaib sanatr antar anupraviśya antaratamam anandam brahma vjnatavan tapasawva sadhanena bhrguh S. The author of the Brahma Sutra in I. I. 12-19 identifies ananda- maya with the absolute Brahman and not a relative manifestation. The objection that the suffix mayat is generally used for modification is set aside on the ground that it is also used for abundance. pracuryat SB I I 13-I4 aranda-brahmanor abhedat brahrabhidharan. eva anandabhidkanam it manvanak Sambarananda. In this beatific consciousness man participates in the life of the gods Anstotle places the idea of a higher contemplation above metaphysical knowledge.

Section 6 BRAHMAN, THE ONE BEING AND THE SOURCE OF ALL I. asann eva sa bhavati, asad brahmeti veda cet, asti brahmeti ced ceda, santam enam tato viduh. tasyaısa eva śārīra ātmā, yah pūrvasya, atřāto anupraśnāh, uta avidvan amum lokam pretya kaścana gacchatī u, aho vidvan amum lokam pretya, kaścił samaśnutā u; so'kāmayata, bahu syām prajāycyeti, sa tapo'tapyata, so tapas taptrā, idam sarvam asrjata, yad idam kim ca, tat srsta tad nāruprāvisat, tad anupraviśya sac ca tyac ca abhavat, nirubian. camruktam ca, mlayanam camlayanan ca, vijnāram cavijianan: ca, satyam canrtam ca, satyam abhavat, yad idam kin. ca, tat satyam ity acaksate tad apy cşa śloko bhavati. I. Non-existent, verily does one become, if he knows Brakman as non-being. If one knows that Brahman is, such a one people know as existent. This is, indeed, the embodied soul of the former. Now then the following questions Does anyone who knows s*

548 The Principal Upanışads II 7 I not, when departing from this life, go to the yonder world? Or is

that world? it that any one who knows, on departing from this life, attains

He (the supreme soul) desired Let me become many, let me be born. He performed austerity Having performed austerity he created all this, whatever is here Having created it, into it, indeed, he entered Having entered it, he became both the actual and the beyond, the defined and the undefined, both the founded and the non-founded, the intelligent and the non-intelligent, the true and the untrue As the real, he became whatever there is here That is what they call the real As to that, there is also this verse

tapas austerity Ś means by it knowledge tapa itı mnānam ucyate tapah paryalocanam. The Supreme reflected on the form of the world to be created srjyamāna-jagad-racanādı-visayām ālocanām akarod atmety arthah S He willed, he thought and he created Tapas is the creative moulding power, concentrated thinking See B U I 4 10-II, Maitri VI 17 which assume that consciousness is at the source of manifestation As we bend nature to our will by thought or tapas, tapas becomes mixed with magical control He desired See CU VI 2 I It is kama or desire that brings forth objects from primal being the actual and the beyond Brahman has two aspects, the actual and the transcendental, the sat and the tyat

Section 7

BRAHMAN IS BLISS I asad vā ıdam agra āsīt, tato var sad ajāyata, tad ātmānam svayam akuruta, tasmāt tat sukriam ucyate yad var tat sukriam, raso var sah, rasam hy evayam labdh vānandī bhavatı, ko hy evānyāt kah prānyāt, yad esa ākāśa ānando na syāt, esa hy evānandayātı, yathā hy evarşa etasmin nadrśye'nātmye'nırukte'nılayane'bhayam pratısthām vindate, atha so'bhayam gato bhavatı, yada hy evarsa etasminn udaram antaram kurute, atha tasya bhayam bhavatı, tattveva bhayam uduşo'manvānasya tad apy eşa śloko bhavatı I Non-existent, verily, was this (world) in the beginning

II 7.I Taittirīya Upanişad 549 Therefrom, verily, was existence produced. That made itself a soul. Therefore is it called the well-made. Verily, what that well-made is-that, verily, is the essence of existence For, truly, on'getting the essence, one becomes blissful. For who, indeed, could live, who breathe, if there were not this bliss in space? This, verily, is it that bestows bliss. For truly, when one finds fearlessness as support in Him who is invisible, bodiless, undefined, without support, then has he reached fearlessness When, however, this (soul) makes in this One the smallest interval, then, for him, there is fear. That, verly, is the fear of the knower, who does not reflect. As to that, there is also this verse. asai non-existent. The manifested universe is called sat and its unmanifested condtion is said to be asat. From the unmanifested (asat) the world of names and forms (sat) is said to arise. The possible is prior to the actual See SB II. I. 17. Cp. R.V. X. 129 which tells us that, at the beginning of all things, there was neither being nor non-being and what existed was an impenetrable darkness. For the Greek Epimerudes, the beginning of things was a primary void or night. 'Existence is born of non-existence.' Lao Tzu (Ch. 40). The Way of Life. Bralman is invisible etc, because it is the source of all these distinctions avibaram tad brahma sarva-vibara-hetutrat. S. suFrtam: the well-made See A.U. I. 2, 3. S means by it the self- caused Brahman is the independent cause for He is the cause of all. stayam eva atmanam evakuruta brtavat. S. raso iat sak. Bliss, verily, is the essence of existence. Brahmar is bliss It is the source of things. See K.U. I. 5. tho indeed could live . .? The passage affirms that no one can live or breathe if there were not this bliss of existence as the very ether in which we dwell We have a feeble analogue of spiritual bliss in aesthetic satisfaction It is said to be akin to the bliss of the realisa- tion of Bralman, brahmananda-sahodarah. It lifts out of the ordinary ruts of conventional life and cleanses our minds and hearts By the imaginative realisation of feelings, tarrayatram rasesu (Kalidasa) It melts one's heart, dravibhatam (Bharabhinti) bhayn fear We have fear when we have a feeling of otherness. See BU I d 2 where the primeval self became fearless when he found that there was no other person whom he should fear. ar.artanasya: who does not reflect He is not a true sage but thinks hmself to be so.

550 The Principal Upamsads II 8 I Sectron 8 INQUIRY INTO FORMS OF BLISS I. bhīsāsmād vātah pavate, bhīsodetr sūryah, bhīsāsmād agmš cendras ca, mrtyur dhāvati pancama iti sarsānandasya mīmāmsā bhavatı yuva syāt sādhu yuvādhyāyakah asıstho drdhiștho balıșthah, tasyeyam prthıvī sarvā vittasya pūrnā syāt, sa eko mānusa . ānandah te ye śatam mānusā ānandāh, sa eko manusya-gan- dharvānām anandah, śrotrryasya cākāmahatasya, te ye satam manuşya-gandharvanām ānandāh sa eko deva- gandharvānām ānandah, śrotrıyasya cākāmahatasya, te ye satam deva-gandharvānām anandāh, sa ekah pıtrņām cıra-loka-lokānām ānandah, śrotrryasya cākāmahatasya, te ye śatam prtrnām cıra-loka-lokānām ānandāh, sa eka ajāna- jānām devānām ānandah, śrotrıyasya cākāmahatasya te ye śatam ajânajānām devānām anandah, sa ekah karma- devānām devānām ānandah, ye karmanā devān apryantı, śrotri- yasya cākāmahatasya; te ye satam karma-devānam devānām ānandāh, sa eko devānām ānandah, śrotriyasya cākāmahatasya, te ye satam devanām ānandāh, sa eka ındrasyānandah, śrotri- yasya cākāmahatasya, te ye śatam ındrasyanandah sa eko brhaspater anandah, śrotrvyasya cākāmahatasya, te ye Satam brhaspater anandah, sa ekah, prajāpater ānandah śrotriyasya cākāmahatasya, te ye satam prajāpater anandāh, sa eko brahmana ānandah, Śrotrıyasya cākāmahatasya, sa yaś cāyam puruse, yas cāsāvāditye sa ekah, sa ya evam-vit asmāl lokāt pretya, etam anna-mayam ātmānam upasamkrāmatı, etam prāna-mayam ātmānam upasamkrāmatı, etam mano-mayam atmānam upasamkrāmatı, etam vynāna-mayam ātmānam upasamkrāmatı, etam ānanda-mayam ālmānam upasamkrāmatt. tad apr esa śtoko bhavatı I. From fear of Him does the wind blow, from fear of Him vdoes the Sun rise, from fear of Him do Agni and Indra (act) and death, the fifth doth run This is the inquiry concerning bliss Let there be a youth, a good youth, well read, prompt in action, steady in mind and strong in body Let this whole earth be full of wealth for him That is one human bliss

II 8 I Taittirīya Upanisad 55I What is a hundred times the human bliss, that is one bliss of human fairies-also of a man who is well versed in the Vedas "F and who is not smitten with desire. What is a hundred times the bliss of the human fairies, that is one bliss of divine fairies-also of a man who is well versed in the Vedas and who is not smitten with desire What is a hundred times the bliss of the divine fairies, that is one bliss of the Fathers in their long enduring world-also of a man who is well versed in the Vedas and who is not smitten with desire. What is a hundred times the bliss of the fathers in their long enduring world, that is one bliss of the gods who are born so by birth, also of a man who is well versed in the Vedas and who is not smitten with desire What is a hundred times the bliss of the gods who are born ( so by birth, that is one bliss of the gods by work, who go tond 2 the gods by work, also of a man who is well versed in the Vedas and who is not smitten with desire What is a hundred times the bliss of the gods by work, that is one bliss of the gods, also of a man who is well versed in the Vedas and who is not smitten with desire What is a hundred times the bliss of the gods, that is one bliss of Indra-also of a man who is well versed in the Vedas and who is not smitten with desire What is a hundred times the bliss of Indra, that is the one bliss of Brhaspati-also of a man who is well versed in the Vedas and who is not smitten with desire. What is a hundred times the bliss of Brhaspati, that is one blss of Praja-patt, also of a man who is well versed in the Vedas and who is not smitten with desire What is a hundred times the bliss of Praja-pati, that is one bliss of Brahma-also of a man who is well versed in the Vedas and who is not smitten with desire He who is here in the person and he who is yonder in the Sun-he is one He who knows this, on departing from this world, reaches to the self which consists of food, reaches the self which consists of life, reaches the self which consists of mind, reaches the self which consists of understanding, reaches the self which consists of bliss. As to that, there is also this verse. For fear of Him does the wnind blow. the wnter sees the proof of God in the laws of the untverse. The regularity expresses an intelli- gence and presupposes a guide S See Katha VI 3

552 The Principal Upanrsads II 9 I Those who attam to the status of gods by their own work are called Karma-devas. The bliss of delight which knowledge of Brahman occasions baffles all description It is something completely incomprehensible Brahman thus is bhssful being and so is of the highest value In reaching the richness of being of Brahman we reach our highest fulfilment In describing the vanous degrees of happiness, the author of the Upamsad gives us an idea of the classes of human and divine beings recogmsed in that penod, men, fathers, faines, gods by mert and gods by birth, Praja-patt and Brahma or Hiranya-garbha,

Section 9

THE KNOWER OF THE BLISS OF BRAHMAN IS SAVED FROM ALL FEAR I yato vāco mvartante, aprāpya manasā saha ānandam brahmano vidvan na bibhctr kutaścana ctam ha va va na tapatı, kım aham sādhu nākaravam, kım aham papam akaravam ih, sa ya cvam vidvan ete atmanam sprnute, ubhe hy evarsa cte atmanam sprnute ya evam veda, ity upamsat I Whence words return along with the mind, not attaning It, he who knows that bliss of Brahman fears not from anything at all. Such a one, verly, the thought does not torment, Why have I not done the right? Why have I done the sinful? He who knows this, saves himself from these (thoughts). For, truly, from both of these he saves himself-he who knows this. Such is the secret doctrine The enlightened one is not afflicted by anxiety about right and wrong The truth makes us free from all restrictions The Apostle proclaims that we are delivered from the law, 'Virtues, I take leave of you for evermore, your service is too travaillous Once I was your servant, in all things to you obedient, but now I am delivered from your thraldom' Mirror of Sumple Soules, quoted in Evelyn Underhill Mystrcrsm, p 263 upansat the great mystery, parama-rahasyam S

III I I Tarttırīya Upanisad 553 CHAPTER III BHRGU VALLI Section I

BHRGU UNDERTAKES INVESTIGATION OF BRAHMAN I bhrgur var vārunih, varunam prtaram upasasāra, adhīhr bhagavo brahmetr, tasmā etat provāca, annam pranam caksus śrotram mano vācam iti tam hovāca, yato vā mmān bhūtām jāyante, yena jātāni jīvanti, yat prayanty abhısamvisantı, tad vinnāsasva, tad brahmett sa tapo' tapyata, sa tapas taptvā I Bhrgu, the son of Varuna, approached his father Varuna and said, 'Venerable Sir, teach me Brahman' He explamned to him thus matter, life, sight, hearing, mind, speech. To him, he said further 'That, verily, from which these beings are born, that, by which, when born they lve, that mnto which, when departing, they enter That, seek to know That 1s Brahman' He performed austerity (of thought). Having performed austerity, The father Varuna teaches his son Bhrgu, the sacred wisdom This fundamental defimtion of Brahman as that from which the ongin, continuance and dissolution of the world comes is of Isvara who is the world-creating, world-sustaining, and world-dissolving God

XI 8 Cp 'I am the first and the last and the living one' Revelation Brahman is the cause of the world as the substratum (adlusthana) (S), as the material cause (upadana) of the world, as gold is the material cause of gold ornaments, as the instrumental cause (mmitta) of the world Madhva Austerty is the means to the perception of Brahman tapas 1s spintual travail brahma-uinana-sadhana Ś Cp Aeschylus, 'Know- ledge comes through sacrifice' Agamemnon, 250

554 The Principal Upanışads III 3 I

Secton 2

MATTER IS BRAHMAN I annam brahmetr vyajānāt, annādhyeva khalv rmān bhūtān jāyante, annena jātām jīvantı, annam prayanty ablusamirsants tad vynāya, punar eva varunam pıtaram upasasāra, adhīhi bhagavo brahmetr tam hovāca, tapasā brahma vyyjnāsasva, tapo brahmeti, sa tapo' tapyata, sa tapas taptvā I He knew that matter is Brahman For truly, beings here are born from matter, when born, they live by matter, and into matter, when departing they enter Having known that, he again approached his father Varuna and said, 'Venerable Sir, teach me Brahman' To him he said, 'Through austerity, seek to know Brahman Brahman is austerity' He performed austerity, having performed austerity, The first suggested explanation of the universe is that every thing can be explamed from matter and motion On second thoughts, we realise that there are phenomena of life and reproduction which require another principle than matter and mechanism The investi- gator proceeds from the obvious and outer to the deeper and the inward The pupil approaches the teacher because he feels that the first finding of matter as the ultimate reality is not satisfactory

Section 3

LIFE IS BRAHMAN I. prāno brahmetr vyajānāt, prānādd hy eva khalv imām bhūtān jayante, pranena jātan jivantr, pranam prayanty abhrsamvisantı tad vīgnāya, punar eva varunam prtaram upasasāra, adhīlı bhagavo brahmet tam hovāca, tapasā brahma vjnāsasva, tapo brahmeti, sa tapo' tayata, sa tapas taptvā I He knew that life is Brahman For truly, beings here are born from life, when born they hve by life, and into life, when departing they enter Having known that, he again approached his father Varuna, and said 'Venerable Sir, teach me Brahman'

III. 4 I Taittirīya Upanisad 555 To him he said, 'Through austerity, seek to know Brahman Brahman is austerity.' He performed austerty, having performed austenty. See C U. I II 5; VII. 15 I, K U. III 2-9, B.U IV I 3. While the material objects of the world are explicable in terms of matter, plants take us to a higher level and demand a different prnciple From materialism we pass to vitalism But the principle of life cannot account for conscious objects So the pupil, dissatisfied with the solution of life, approaches the father, who advises the son to reflect more deeply. Matter is the context of the principle of life

Section 4 MIND IS BRAHMAN I mano brahmeti vyajanat, manaso hy eva khalv mmam bhūtān jāyante, manasā jātāni jivanti, manah prayanty abhisam- visanti tad vynāya, punar eva varunam prtaram upasasāra, adhīhi bhagavo brahmet, tam hovāca, tapasa brahma vijnāsasva, tapo brahmetr, sa tapo' tapyata, sa tapas taptva. I He knew that mind is Brahman. For truly, beings here are born from mind, when born, they live by mind and into mind, when departing, they enter. Having known that, he again approached his father Varuna and said 'Venerable Sir, teach me Brahman.' To him, he said, 'Through austerty seek to know Brahman. Brahman is austerity He performed austerity; having performed austerity. When we look at animals, with their perceptual and instinctive consciousness we notice the inadequacy of the principle of life As life outreaches matter, so does mind outreach life There are forms of hfe without consciousness but there can be no consciousness without hife Mind in the animals is of a rudimentary character. See Attareya Aranyaka II. 3 2 1-5 Cp Milindapañha where manastkara, rudimentary mind is distinguished from panna or reason Animals possess the former and not the latter Even mind cannot account for all aspects of the universe In the world of man, we have the play of intelligence Intelligence frames concepts and ideals, plans means for their realization So the pupil finds the

556 The Principal Upamsads III 5 I inadequacy of the principle of mind and agan approaches his father, who advises him to reflect further

Section 5 INTELLIGENCE IS BRAHMAN I vyñānam brahmeti vyajānāt, vyjānadd hy eva khalv imān bhūtān jāyante, vijnānena jātām jīvanti, vinanam prayanty abhisamvrsanti tad vynāya, punar eva varunam pitaram upasasāra, adhīhi bhagavo brahmeti, tam hovāca, tapasā brahma vijnāsasva, tapo brahmeti, sa tapo' tapyata, sa tapas taptvā I He knew that intelligence is Brahman For truly, beings here are born from intelligence, when born, they live by intelligence and into intelligence, when departing, they enter Having known that, he again approached his father Varuna, and said, 'Venerable Sir, teach me Brahman' To him, he said, 'Through austerity, seek to know Brahman Brahman is austerity' 7 He performed austerity, having performed austerity, Intellgence again is not the ultimate principle The categories of matter, life, mind and intelligence take us higher and higher and each is more comprehensive than the preceding Men with their conflicting desires, divided minds, oppressed by dualities are not the final products of evolution They have to be transcended In the intellectual life there is only a seeking Until we transcend it, there can be no ultimate finding Intellectual man, who uses mind, life and body is greater than mind, life and body but he is not the end of the cosmic evolution as he has still a secret aspiration Even as matter contained life as its secret destiny and had to be delivered of it, life contained mind and mind contained intelligence and intelli- gence contains spint as its secret destiny and presses to be delivered of it Intelligence does not exhaust the possibilities of consciousness and cannot be its highest expression Man's awareness is to be enlarged into a superconsciousness with illummnation, joy and power The crown of evolution is this deified consciousness

III 6 I Tarttırīya Upanisad 557 Section 6 BLISS IS BRAHMAN I ānando brahmets vyajānāt, anandadd hy eva khalv imān bhūtān jāyante, ānandena jātān jivantr, anandam prayanty ablusamviśantı, sarsā bhārgavī vārunī uıdyā, parame vyoman pratısļhıtā, ya cvam veda pratitrsthatr, annavan annādo bhavatı, mahān bhavati, prajayā pasubhır brahma-varcasena mahān kīrtyā I He knew that Brahman is bliss For truly, beings here are born from bliss, when born, they live by bliss and into bliss, when departing, they enter. This wisdom of Bhrgu and Varuna, established in the highest heaven, he who knows this, becomes established He becomes possessor of food and eater of food He becomes great in off- spring and cattle and in the splendour of sacred wisdom, great in fame. The higher includes the lower and goes beyond it Brahman 1s the deep delight of freedom The Upanisad suggests an analogy between the macrocosm, nature and the microcosm, man, an equation between intelligibility and being The ascent of realtty from matter to God as one of in- creasing likeness to God is brought out While man has all these five elements in his being, he may stress one or the other, the materal or the vital or the mental or the intellectual or the spintual He who harmomises all these is the complete man For Anstotle the human soul is, in a certain sense, everything. This analysis is accepted by the Buddha who speaks of five kinds of food for the physical, vital, psychological, logical and spirtual elements The enjoyment of mrvana is the food for spirit nibbutim bhuijamana Ratana Sutta Cp Augustine 'Step by step was I led upwards, from bodies (anna) to the soul which percerves by means of the bodily senses (prana), and thence to the soul's inward faculty which is the limit of the intelligence of animals (manas); and thence agan to the reasoning faculty to whose judgment is referred the knowledge received by the bodily senses (vriana). And when this power also within me found itself changeable it lifted itself up to its own mtelhgence, and withdrew its thoughts from expenience, abstracting itself from the contradictory throng of sense-images that it might find what that light was wherem it was bathed when it cned out that beyond all doubt the unchangeable is to be preferred to the changeable, whence also it knew that unchangeable, and thus with the flash of one trembling glance-it arnved at That whch is' (ananda). Confessions VII, 23

558 The Principal Upamşads III 7 I Augustine describes the highest state as one of joy 'The highest spiritual state of the soul mn this life consists in the vision and con- templation of truth, wherem are joys, and the full enjoyment of the highest and truest good, and a breath of serenity and eternity ' The grades of existence and of value correspond so that the class which has the lowest degree of reality in the existential sense has the lowest degree of value Behmd all our growth is the perfection of ourselves which anzmates it, we are constantly becoming until we possess our being The changing consciousness goes on until it is able to transcend change The Beyond is the absolute fulfilment of our self-existence It 1s ananda, the truth behind matter, life, mind, intelligence, that controls them all by exceeding them The Upamsad suggests an epic of the universe From out of utter nothingness, asat, arises, the stellar dance of teeming suns and planets whirhng through vast etheric fields. In this immensity of space emerges the mystery of life, vegetations, forests, soon living creatures, crawling, jumping amimals, the predecessors of human beings Human intelligence with its striving for ideals has in it the secret of sciences and philosophies, cultures and civilsations We can make the world wonderful and beautiful or tragic and evil

Section 7

THE IMPORTANCE OF FOOD I. annam na nındyāt, tad vratam, prāno vā annam, sarīram annādam, prāne sarīram pratrsthitam, sarīre prānah pratişthitah, tad etad annam anne pratsthitam, sa ya etad annam anne pratısthitam veda pratıtısthatr, annavan annādo bhavatı, mahān bhavatı, prajayā pasubhır brahma-varcasena mahān kīrlyā I Do not speak ill of food That shall be the rule Life, verily, is food The body is the eater of food In life is the body established, life is established in the body So is food established in food He who knows that food is established in food, becomes established He becomes an eater of food, possessing food He becomes great in offspring and cattle and in the splendour of sacred wisdom, great in fame The world owes its being to the interaction of an enjoyer and an object enjoyed, i e subject and object This distinction is superseded in the Absolute Brahman ' Dom Cuthbert Butler Western Mystcism (1922), P 59

III IO I Taittırīya Upanisad 559 Section 8

FOOD AND LIGHT AND WATER I annam na parıcaksīta, tad vratam, āpo vā annam, jyotir annādam, apsu jyotıh pratısthitam, jyotisy apah pratisthitāh, tad etad annam anne pratisthitam, sa ya etad annam anne pratisthitam veda pratitısthatı, annavan annado bhavatı, mahan bhavati prajayā pasubhır brahma-varcasena, mahān kīrtyā I Do not despise food That shall be the rule Water, verily, is food Light is the eater of food Light is established in water, water is established in light Thus food is established in food He who knows that food is established in food, becomes established He becomes an eater of food, possessing food He becomes great in offspring and cattle, and in the splendour of sacred wisdom, great in fame

Section 9

FOOD AND EARTH AND ETHER I annam bahu kurvīta, tad vratam, prthivī vā annam, ākāso' mnādah, prthvyām ākāsah pratısthıtah, ākāse prthivī pratısthıtā, tad ctad annam anne pratisthitam, sa ya etad annam anne pratisthitam veda pratitisthatı, annavan annado bhavati, mahan bhavati prajayā pasubhir brahma-varcasena, mahan kīrtyā. I Make for oneself much food That shall be the rule The earth, verily, is food, ether the eater of food In the earth is ether established, in ether is the earth established Thus food is established in food He who knows that food is established in food, becomes established He becomes an eater of food, possessing food He becomes great in offspring and cattle, and in the splendour of sacred wisdom, great in fame.

Scction IO

MEDITATION IN DIFFERENT FORMS I na kañcana vasatau pratyācaksīta, tad vratam, tasmād yayā kayā ca vidhayā bahv annam prāpnuyāt, arādhyasmā annam

560 The Principal Upanisads III I0 4 rty acaksate, etad var mukhato'nnam raddham mukhato'sma annam rādhyate, etad var madhyato'nnam rāddham, madhy- ato'smā annam rādhyate, etad va antato'nnam rāddham, antato'- smā annam rādhyate I. Do not deny residence to anybody That shall be the rule. Therefore, in any way whatsoever one should acquire much food Food is prepared for hum, they say If this food is given first, food is given to the giver first If this food is given in the middle, food is given to the giver in the middle If this food is given last, food is given to the giver last 2 ya evam veda ksema ıtı vācı, yoga-ksema itr prānāpānayoh, karmetr hastayoh, gatır ıtr pādayoh, vımuktır ıtr pāyau, it

vidyuti. mānusīh samājnāh, atha darvīh, trptır ıtr vrstau, balam iti

2 For him who knows this, as preservation in speech, as acqusition and preservation in the inbreath and the outbreath, as work in the hands, as movement in the feet, as evacuation in the anus, these are the human recognitions Next, with reference to the deities, as satisfaction in rain, as strength in the lightning yoga-ksema see B G II 45, IX. 22 3 yaša ıtı pašuşu, jyotır ıtı nakşatreşu, prajātır amrtam ānanda ity upasthe, sarvam ity ākāse, tat pratisthety upāsīta, pratisthavan bhavatr, tan maha ity upāsīta, mahān bhavati, tan mana iy upāsīta mānavān bhavati 3 As fame in cattle, as light in the stars, as procreation, immortality and bliss in the generative organ, as the all mn space Let one contemplate That as the support, one becomes the possessor of support, let one contemplate That as great, one becomes great Let one contemplate That as mind, one becomes possessed of mindfulness 4. tan nama ıty upāsīta, namyam te'smar kamah, tad brahmety upāsīta, brahmavān bhavati, tad brahmanah parimara ity upāsīta, paryenam mriyante dvrsantas sapatnāh parı ye'prıyā- bhratrvyah sa yaś cāyam puruse yas cā sāvāditye sa ekal 4. Let one contemplate That as adoration, desires pay adoration to him. Let one contemplate That as the Supreme, he becomes possessed of the Supreme Let one contemplate

III I0 5- Tarttırīya Upansad 56r That as Brahman's destructive agent, one's hateful rivals persh as also those rivals whom he does not like. He who is here in the person and he who is yonder in the Sun, he is one See Artareya Bralumana. VIII 28; TU II 8. Brahma the Supreme Sayana interprets Brahma as Veda and brahmavan as one who has a perfect command over the Veda bhratruyah rwvals literally it means cousins (father's brother's sons), who are generally supposed to be unfriendly. 5 sa ya evam-vit asmal lokat pretya, tam anna-mayam ālmānam upasamkramya, etam prāna-mayam ātmānam upasam- kramya, etam mano-mayam atmānam upasarkramya, etar vynāna-mayam atmānam upasamkramya, etam ānanda-mayam ātmānam upa samkramya, imān lokān kāmānnī kāmarūpy anusañcaran, ctát sāma gāyannāste hã vu hã vu hã vu. 5 He who knows this, on departing from this world, reaching on to that self which consists of food, reaching on to that self which consists of life, reaching on to that self which consists of mind, reaching on to that self which consists of under- standing, reaching on to that self which consists of bliss, goes up and down these worlds, eating the food he desires, assuming the form he desires. He sits singing this chant: Oh Wonderful, Oh Wonderful, Oh Wonderful. The enlightened one attains unty with the All He expresses wonder that the individual with all limitations has been able to shake them off and become one with the All. To get at the Real, we must get behind the forms of matter, the forms of hife, the forms of mind, the forms of intellect. By removing the sheaths, by shaking off the bodies, we realise the Highest This is the meaning of vastra- pal.arana. 'Across my threshold naked all must pass' When we realise the truth we can assume any form we choose

A MYSTICAL CHANT aham annam, aham annam, aham annam, aham annadah, akam annadah, aham annadah, aham ślokakrt, aham ślokakrt, alam ślokakrt; aham asmı prathamajā rlasya, purvam devcbhyo amrlasya nābhā 1, yo mā dadātı, sa id eva mā, vāl, aham annam anram adantam adm, aham visvam bhuvanam abhya- bhacam suvarna yotth ya cram ecda ity upamsat.

562 The Principal Upamsads III I0 5 I am food, I am food, I am food I am the food-eater I am the foodeater I am the foodeater. I am the combining agent I am the combining agent I am the combining agent I am the first born of the world-order, earlier than the gods, in the centre of immortality Whoso gives me, he surely does save thus I, who am food, eat the eater of food I have overcome the whole world I am brilliant like the sun He who knows this Such is the secret doctrmne prathamaja luranya-garbhopy aham A the eater of food anna-sabdıtam a-cetanam, tad-bhoktaram cetanam ca admi vyāpnomu R

harāmi Ā overcome the world abhibhavām parenesvarena svarūpena Ś upasam-

lıke the sun suvar adityah (nakara upamarthah) aditya wa Š kamanīyo dedīpyamāna sarīro bhavate R This is a song of joy The mamfold diversity of life is attuned to a single harmony A lyrcal and rapturous embrace of the umverse is the result The liberated soul filled with delight recognises its oneness with the subject and the object, the foodeater and food and the principle which umtes them He feels in different poises that he is one with Brahman, with Isvara and with Hiranya-garbha The chant proclaims that the enlightened one has become one with all ' The liberated soul passes beyond all limitations and attains to the digmty of God Hamself He is one with God in all His fulness and umity It is not a mere fellowship with the chasm between the Creator and the created Here is the exalted experience of one who not merely believes in God, or who is merely convinced of His existence by logical arguments or one who regards Him as an object to be adored and worshipped in thought and feeling but of one for whom God is no more object but personal life He lives God or rather is lived by Him He is borne up and impelled by the spirt of God who has become his inward power and life ' Hallaj expressed in the most uncompromising terms this conviction of oneness with the Supreme Ana'l hagg, 'I am the real ' The Sufi theory Is that man becomes one with God when he transcends his phenomenal self (fana) Ghazali believes that Hallaj's statement is nothing more than the conviction belonging to the highest stage of unitaramism In order to attain to the immediate vision of the Divine, the human soul must be lifted altogether above the natural order and made to partake of the divine nature 2 Peter I 4 Cp 'Beloved, we are God's children now, it does not yet appear what we shall be, but we know that when he appears we shall be like him, for we shall see him as he is' (I John III 2) 'God made all things through me when I had my existence in the unfathomable ground of God' Eckhart, E T G Evans, Vol I, P 589

III IO 5 Tattırīya Upamsad 563 All distinctions of food and foodeater, object and subject are transcended He goes up and down the worlds as he chooses, eating what food he likes, putting on what form he lkes Sureśvara says 'All this is divided twofold, food and foodeater The enlightened one says, "I who am the Atman, the Real and the Infinite, am myself this twofold world "' The Supreme is the subject and the object as well as the lınk between them I have overcome the whole world Cp this with the Buddha's declaration, after attaining abhisam- bodh 'Subdued have I all, all-knowing am I now Unattached to all things, and abandoning all, Fmally freed on the destruction of all craving, Knowing it myself, whom else should I credit? There is no teacher of mine, nor is one like me, There is none to rival me in the world of men and gods; Truly entitied to honour am I, a teacher unexcelled Alone am I a Supreme Buddha, placid and tranquil To found the kingdom of righteousness, I proceed to Kasi's

Beating the drum of immortality in the world enveloped capital,

by darkness' Ariyaparyesana Sulta Mayhıma Nıkāya Cp Richard of St Victor The third grade of love is when the mind of man is rapt into the abyss of the divine light, so that, utterly oblivious of all exterior things, it knows not itself and passes wholly into its God In this state, while the mind is alienated from itself, while it is rapt unto the secret closet of the divine privacy, while it is on all sides encircled by the conflagration of divine love and is mtimately penetrated and set on fire through and through, it strips off self and puts on a certain divme condition, and being configured to the beauty gazed upon, it passes into a new kind of glory' Dom Cuthbert Butler Western Mysticism (1922), P 7

INVOCATION

pürnam adah, pūrnam idam, pūrnāt pūrnam udacyate pürnasya pūrnam ādāya pūrnam evāvasısyate That is full, this is full The full comes out of the full Taking the full from the full the full itself remains Aum, peace, peace, peace Brahman is both transcendent and immanent The birth or the creation of the universe does not in any manner affect the integrity of Brahman

I Isa Upanisad 567 GOD AND THE WORLD I īsāvāsyam ıdam sarvam yat kım ca jagatyām jagat tena tyaktena bhuñjīthā, ma grdhah kasyasud dhanam. I (Know that) all this, whatever moves in this moving world, is enveloped by God Therefore find your enjoyment in renunciation, do not covet what belongs to others All things which move and change denve their significance from their relation to the one eternal truth 'The invisible always continuing the same, but the visible never the same' Plato. Tsavasyam enveloped by God The world does not stand apart from Phaedo 64. God, but is pervaded by Him. Cp the Psalmist 'The earth is the Lord's and the fulness thereof, the world and they that dwell therem' The Supreme is viewed not as the Absolute Brahman but as the cosmic Lord īsā īsttā paramesvarah vāsyam, mvāsanīyam, vyāpyam Kūrană- rayana The world is steeped in God. It is the 'household of God' God dwells in the heart of all things isvaratmakam eva sarvam, bhırāntya yad anīsvara-rupena grhītam Ā gagat. The universe is a becomng, not a thing It is a series of change- ful happenings tyaktena bhuigithah enjoy through tyaga, or renunciation of self-will. Enjoy all things by renouncing the idea of a personal propretary relationship to them If we recogmse that the world in which we lve is not ours, we enjoy it When we know that the one Real indwells all, we will get rid of the craving for acquisition. Enjoy by giving up the sense of attachment When the individual is subject to ignorance, he is not conscious of the unity and identity behind the multiplicity and so cannot enter into harmony and oneness with the universe and thus fails to enjoy the world When, however, he realses his true existence which is centred in the Divine, he becomes free from selfish desire and possesses, enjoys the world, being in a state of non- attachment. Self-demial is at the root of spintual life 'If any one wish to come after me, let him deny himself' Matthew XVI 24 Sometimes this passage is interpreted as meaning enjoy what is allotted to you by God (tena) Do not ask for more than what is given ma grdhah' covet not Do not be greedy. When we realise that God mhabits each object, when we rise to that cosmic consciousness, covetousness disappears Cp Wotton's Paraphrase of Horace which is found in Palgrave's Golden Treasury This man is freed from servile bonds Of hope to rise, or fear to fall, Lord of himself, though not of lands And having nothing, yet hath all

568 The Princrpal Upanişads I kasyasuid dhanam This is taken independently Whose indeed is wealth> It belongs to the Lord 'What hast thou that thou hast not recerved ' I Cor IV. 7 If we have craving for wealth, we are no: true believers paramasuhydi bandhave kalatre suta-tanaya-pitr-m.atr-ohp3.nage sathamatır upayat yortl.atrsnam purusa-pasur na vasudrs- bhaktah. purusapasu is the anmal man who is governed by hunger and thirst and not the true human being with foresight and understanding See Atareya Aranyaka II 3 2 By contemplating the fact that the giver of all is the Supreme Lord, we cultivate the quality of detachment, tamagya For, the meaning of this verse is to encourage all those who wish to understand the self, to devote themselves to final release and give up all worldly desires. The cxtenor sacnfice is representatie of the intenor whereby the human soul offers itself to God Gandhi's comment on this verse is interesting 'The mantra describes God as the Creator, the Ruler and the Lord The seer to whom this martra or verse was revealed was not satisfied with the very frequent statement that God was to be found everywhere But he went further and said "Since God pervades everytling. nothing belongs to you, not even your own body. God is the undis- puted unchallengeable Master of everything you possess If it i universal brotherhood-not only brotherhood of all human being-, but of all hving things-I find it in tls mantra If it is unshal able faith m the Lord and Master-and all the adjectives you can tlunk. of-I find it in this wantra If it is the idea of complete surrender to God and of the faith that he will supply all that I need, then agai I say I find it in tlus nantra Since he pervades every fibre of my being and of all of you, I dere from it the doctrine of equ dity of all creatures on carth and it should satisfy the cravings of all slulosophical communists This mantra tells me that I cannot ho! ! as mine any thing that belongs to God and that, if my hfe and tht of all who beleve in this trar tra has to be a hie of perfect dedication, it follows that it vill have to be a hfe of contmnual servirc of fellow :rcatures ' Address at Kottayam, Haniar., 1917 Indificrence to the puns of the world, to the sufferinr of leh? trcature- is due either to callousness or thoughtle str- But wr Ae reah e that we are all the concem of the . ame Cre itor, the dyr t, of Ihs core, we fel vithin ourgles an unburdemng a nleve .. sens tht everyone is a rght to las own p'icr in the s um . PnA Whien we enr ie all thd eusts a hivang its bing in the ts t first prinmiple of di tsing., we ruvh fopwerd to lelp all thae nl comr witlan our n ich

2 Iśa Upanisad 569

WORK AND WISDOM 2 kurvann eveha karmānı jyīvişet satam samāh evam tvayı nanyatheto'sti na karma lipyate nare 2 Always performing works here one should wish to live a hundred years If you live thus as a man, there is no way other than this by which karman (or deed) does not adhere to you Purvann eva' performing works and without desiring their fruits The first verse tells us that we win our way to inward freedom, by renunciation, by the withdrawal from the fortunes and mis- fortunes that shape the outward side of our existence We are called upon to withdraw from the world's work not in body but in mind, in intention, in spirit 'Thy will be done on earth as it is in heaven' jyiuset should wish to live jivitum icchet. na karma hipyate nare. by which karma does not adhere to you When we act by merging the mndividual in the cosmic purpose and by dedicating all action to God, our action does not bind, since we are no more entangled in selfish desire S argues that this and the following verses refer to those who are not competent to know the self and who are called upon to perform works enjoined in the Vedas He makes out that the way of know- ledge is for samnyasins and the way of action for others The purport of this verse, is, however, that salvation is attained by the purification of the heart resulting from the performance of works done with the notion that these are all for the sake of the Lord and dedicated to Him Works done in this spint do not bind the soul According to Samkarananda, this verse is addressed to those who desire salvation, but cannot renounce the world The importance of work is stressed mn this verse We must do works and not refrain from them Embodied man cannot refrain from action, he cannot escape the life imposed on him by his em- bodiment The way of true freedom is not abstention from action but conversion of spirit Wisdom is beautiful but barren without works St James. 'Faith, apart from works, is dead ' II. 26. The author points out that action is not incompatible with wisdom There is a general tendency to regard contemplation as supenor to action This judgment is not peculiar to India In the Neu Testament, Martha chose the good part and Mary the better What Martha chose, ministering to the hungry, the thirsty and the homeless will pass away, but Mary chose to contemplate, see the vision of God and it shall not be taken away from her The Upamsad says that st is not necessary to withdraw from active life to give oneself up to the contemplative Besides, no one can come to con- templation without having exercised the works of the active life

570 The Principal Upansads 4 St Gregory says, 'We ascend to the heights of contemplation by the steps of the active life' Morals on Job, XXXI 102

THE DENYING SPIRITS

3. asuryā nāma te lokā andhena tamasā vrtāh tāms te pretyabhigacchantr ye ke catmahano janah 3 Demoniac, verily, are those worlds enveloped in blinding darkness, and to them go after death, those people who are the slayers of the self

asurya appertaining to the asuras, those who delight only in physical life (asu), those who are devoted to the nourishing of their lives, and addicted to sensual pleasures v asūryā sunless Siddhanta-kaumudī gives two dervations for the word sirya saraty akāse suryah kartarı kyap mipatanad u-tvam yadva su prerane tudadıh suvatı, karmam lokam prerayatı kyapo rut He is the lord who makes men work From him are derived all incentives to work For S asuras are those who are not the knowers of the Self The term mncludes all persons, from men to the hghest gods, who have not the knowledge of the Supreme Self For Samkarananda those who desire riches are asuras as, by so doing they slay (forget) the all-pervading Self andhena tamasa ignorance which consists in the inability to see one's self atmahano janah Those who neglect the spirt prakrla avidvamso gana atmahana ucyante, tena hy atma-hanana-dosena samsarantı te Such souls are destined for the joyless, demoniac regions, enveloped in darkness. See BU IV 4 II À says that the reference is to those who do not know the Self and thus attribute to it agency, etc

THE SUPREME IS IMMANENT AND TRANSCENDENT 4 anejad ckam manaso javīyo nainad deva apnuvan pūrva- tad dhāvato'nyān-atyetr tisthat tasminn apo mātarišvā marsat

dadhāti 4. (The spirit) is unmoving, one, swifter than the mind The senses do not reach It as It is ever ahead of them Though Itself standing still It outstnps those who run In It the all- pervading air supports the activities of beings

5 Isa Upamsad 57I

devāh senses dyotanād devāh caksurādīnīndrryāni Š apah actinrtres-karmani Ś matarisvan air, because it moves, svasiti, mn the sky, antarikse. mālarıśvā vāyuh, sarva-prāna-bhrt kriyātmakah, yad-āśrayān kārya- karana-jātāni yasmınn otāni protān ca, yat sūtrasamjnakam, sarvasya zagato vidhārayitr sa mātarisva Š It is that whose activity sustains all hfe, on which all causes and effects depend and in which all these inhere, which is called the thread which supports all the worlds (through which it runs) For Samkarananda, mātarıśvan ıs sūtrātman. The whole world has the supreme Self as its basıs sarva In kārya-kāranādı-vıkrıyā nityacaitanyātmasvarūpe sarvāspadabhūte saty eva bhavanti Ś The Supreme is one essence but has two natures, an eternal mmutability and an unceasing change. It is stillness and movement Immovable m Itself, all things are moved from It The umty and mamfoldness are both aspects of the life divine Umty is the truth and multiphcity is its mamfestation The former is the truth, vidya, the latter ignorance, avidya. The latter is not false except when it is viewed in itself, cut off from the eternal unity Umty constitutes the base of multiphcity and upholds it but multiphcity does not constitute and uphold the unity 5. tad ejati tan nayatı tad düre tad vad antike tad antarasya sarvasya tad u sarvasyāsya bāhyatah. 5 It moves and It moves not; It is far and It is near; It is withmn all thus and It is also outside all this These apparently contradictory statements are not suggestive of the mental unbalance of the wnter He is strugghng to describe what he experiences through the limitations of human thought and language The Supreme is beyond the categones of thought Thought is symbolic and so cannot conceive of the Absolute except through negations, yet the Absolute is not a void I't is all that is in time and yet is beyond tıme It is far because it is not capable of attainment by the ignorant and it is very near to the knowing for it is their very self. Vedanta Dešika quotes two verses to show the distance and respectively the intimacy of the Supreme to the undevout and the devout paranmukhānam govinde, vşayāsaktacetasām desam tat paramam brahma durad duratare sthitam. tan-mayaloena govınde ye naranyasta-cetasah visaya-tyāginas tesām vyñcyam ca tad antıke These verses indicate the two sides of the Divine, the one and the many, the unmoving and the moving They do not deny the

572 The Principal Upanisads 7 reality of either They see the one in the many. The one is the eternal truth of things; the many its mamifestatation The latter is not a figment of the mind It becomes so when it is divorced from the sense of its eternal background All things and beings are the mamfestation of the One Supreme, which is described through paradoxes It is swifter than the mund, the senses cannot grasp It, It eludes ther hold Standing, It out- strips all Rooted in It, all the cosmic forces energise the whole universe It moves and yet is motionless It is near, yet distant It is inside of all and outside of all 6 yas tu sarvāni bhūtān ātmany evānupašyatı sarvabhūtesu cātmānam tato na vijugupsate 6 And he who sees all beings in his own self and his own self in all beings, he does not feel any revulsion by reason of such a view. See B G VI 30 vugupsate-v vicikitsate He has no doubts He shrinks from nothing as he knows that the One Self is mani- fested ın the multiple forms atma-vyatırıktan na pasyatr S This verse speaks of the transformation of the soul, its absorption in God in whom is the whole universe It also points out how umty is the basis of multiplicity and upholds the multiphcity Therefore the essence of the Supreme Is its simple Being. Multiplicity Is Its becoming Brahman is the one self of all and the many are the becomings of the one Being 7. yasmın sarvānı bhūtāny ātmarvābhud vyjānatah tatra ko mohah kah sokah ekatvam anupaśyatah 7. When, to one who knows, all beings have, verily, become one with his own self, then what delusion and what sorrow can be to him who has seen the oneness? moha delusion or the veiling of the self, avarana śoka sorrow due to uiksepa or distraction in the mamfestations When the umty is realised by the mdividual he becomes liberated from sorrow, which is the product of dualities When the self of the perceiver becomes all things, there can be no source of dsturbance or care The vision of all existences in the Self and of the Self in all existences is the foundation of freedom and joy The Isa, the Lord is immanent in all that moves in this world There is no opposition between the one and the many The Upamsad opens with the conception of God immanent in the world, asks us to see the creation in God and does not overlook the fact of a fundamental oneness, ekalvam which alone is Being

9 Isa Upamsad 573 Eckhart. 'Does the soul know God in the creatures, that is merely evening hight? Does she know creatures in God, that is morning light? But does the soul know God as He who alone is Being, that 1s the hght of midday?' Rudolf Otto: Mysticism. East and West (1932), p 52 n. 8. sa paryagāc chukram, akāyam, avranam, asnāviram, suddham, apāpavıddham kavır manīsī, parıbhūh, svayambhūh, yāthātathyato'rthān. vyadadhāc chāśvatībhyas samābhyah 8. He has filled all; He is radiant, bodiless, invulnerable, devoid of sinews, pure, untouched by evil He, the seer, thinker, all-pervading, self-existent has duly distributed through endless years the objects according to their natures. kavth the seer He who knows the past, the present and the future kavıh krānta-darsī sarva-drk S. He has intuitive wisdom, while manīsī is the thinker. manīsī manasa īśitā sarvajna īśvarah paribhuk. all-pervading As the cosmic soul He pervades the universe. S says that the omniscient Lord allotted different functions to the various and eternal praja-patis known popularly as years samvalsarakhıyebhyah prajā-patıbhyah "S. See also B.U I. 5 I4, Praśna I 9

IGNORANCE AND KNOWLEDGE 9 andham tamah pravıśantı yo'vıdyām upāsate tato bhūya iva te tamo ya u vidyāyām ratāh 9. Into blinding darkness enter those who worship ignorance and those who delight in knowledge enter into still greater darkness, as it were Sce B.U IV 4-10 $ interprets avdya to mean ceremonial piety and vidya as knowledge of the deities The former leads to the world of the manes and the latter to the world of gods Cp vidyaya deva-lokah karmana puir-lokah BU. II 5. 16. S feels that udya cannot refer to the knowledge of Bralman for it cannot lead to greater darkness. If we are lost in the world of birth, becoming, we overlook our pure being. If we con- centrate on the latter, we will also be onesided We must look upon the Absolute as the one and the many, as both the stable and the moving It is both immanent and transcendent. The verse refers also to the dichotomy of work and wisdom and suggests that while those who are lost in works without the wisdom of the spint enter into darkness, those who are exclusively devoted to the pursuit of wisdom, to the neglect of works, enter into still greater darkness Selfish seekers of spiritual wisdom miss their aim.

574 The Principal Upamsads II. The Upanisad repudiates both schools of thought-those who hold that salvation is attamed only by means of works and those who hold that it is to be attained by knowledge alone It supports Kumarila who advocates a combination of knowledge and works Kumarila says that even as a bird cannot fly in the heaven by one wing only but only by both the wings, even so man can gain salvation only by the combined pursuit of knowledge and works. Contemplative and active lives should go together 'Faith without works is dead' It is also said that audya apphes to the selfish people who desire worldly possessions and uidya to those who say 'I am Brahman' without the actual reahsation of this truth Ś The state of those who are lost in ignorance and cling to external props is pitiable indeed, but the state of those who are intellectually Iearned but spintually poor is worse The darkness of intellectual conceit is worse than that of ignorance The wrter is here dis- tinguishing between knowledge by description and knowledge by acquaintance or expenence I0. anyad evāhur vıdyayā anyad āhur avıdyayā ıtı śuśruma dhīrānām ye nas tad vicacaksire I0 Distinct, indeed, they say, is the result of knowledge and distinct, they say, is the result of ignorance Thus have we heard from those wise who have explained to us these. We cannot grasp the nature of ultimate Realty by either discursive knowledge or lack of it If knowledge and ignorance are both real, it is because con- sciousness of oneness and consciousness of multiphcity are different sides of the supreme self-awareness The one Brahman is the basis of numberless mamfestations II vıdyam cāvıdyām ca yas tad vedobhayam saha avıdyayā mytyum tīrtvā vıdyayāmrtam aśnute II Knowledge and ignorance, he who knows the two together crosses death through ignorance and attains life eternal through knowledge See Maitri VII 9 Vidya is equated with knowledge of deities and avrdya with karma, vidyām cavidyam ca devatajnanam karma cety arthah Ś Ś makes out that by the performance of rites we overcome death and by the meditation on deities we attain immortality, which is becoming one with the deity meditated upon amrtam devatmabhāvam Vedanta Desika quotes a verse where it is said that by austerty we destroy sins and by wisdom we attam life eternal tapo udyā ca viprasya mhśreyasa karau ubhau tapasā kalmasam hantı vidyayāmrtam aśnute

I2. Īša Upanişad 575 Kūranārāyana says, 'avidyayā vidyānga-rūpatayā coditena Parmaņā mrtuum vidyotpatti-pratibardhaka-bhutam punya-papa-rupam prak- taram Farma tīrivā niravaseşam ullarghya vidyayā paramātmopāsana- rūpayā amrtam aśnute mokşam prāpnoti. ubhayam saha: the two together. Works though they do not by themselves lead to salvation, are helpful in preparing our hearts for it If we imagine that we can attain the highest wisdom without such previous preparation, we are mistaken. If we give ourselves to what is not knowledge we are mistaken, if we delight altogether in knowledge despising work we are also mistaken.I Adya is regarded as an essential prerequisite for spiritual life. Man cannot rise to spiritual enlightenment if he has not first through avidya become conscious of himself as a separate ego. In spiritual life we transcend this sense of separateness. To reach the higher self we must do battle with the lower. The endowment of intellectuality or avidya is justified on the ground that it creates the conditions for its own transformation. If we remain at the intellectual level, look upon it not only as a means but as the end in itself, if we deny the reality of life eternal to which we have to rise, then we suffer from intellectual pride and spiritual blindness. The knowledge of discur- sive reason is essential, but it has to be transcended into the life of spurit Avdya must be transcended in Vidya. Avidya has its place. Without it there is no individual, no bondage, no liberation .=

THE MANIFEST AND THE UNMANIFEST 12 andham tamah pravišanti ye'sambhūtim upāsate fato bhiya iva te tamo ya u sambhutyam ratah. 12 Into blinding darkness enter those who worship the unmanifest and into still greater darkness, as it were, those who delight in the manifest. asamthult. the unmanifest, the undifferentiated prabni. We get our rewards according to our beliefs : Angustine: Two virtues are set before the soul of man, the one active, the other contemplative, the one whereby we journey, the other whereby we reach our journey's end; the one whereby we toil that our heart may be cleansed for the vision of God; the other whereby we repose and sec God; the one ltes in the precepts for carrying on this temporal hife, the other in the doctrine of that life which is eternal Hence it is that the one to.ls, and the other reposes; for the former is in the purgation o'sins, tne latter in the hight (or illumination) of the purgation effected.' Quoted in Dom Cuthbert Butler's Western Myst.cism (1922). . Atdy meaning the normal run of life based upon tne procreative istitution of marnage is treated as a means of preventing physical dscontrnuity, and vidy a meaning the leading of chaste life, the practice of austentes and the pursuit of higher knowledge as means of realising the smmortality of soul ' B M. Barua. Ceyion Lectures (1945), p 201 n.

576 The Principal Upamışads I4. asambhuts non-becoming Those who do not believe in re-birth may be referred to. sambhutt. the manifest, the lord of the phenomenal world, kārya- brahma Hiranya-garbha S It is sometimes said that asambhuti means that the world has no creator, that it is produced, preserved and destroyed by its own nature Those who hold such a view are the naturalists See B G XVI 8, 9, 20 The Supreme is neither of these mn the sense that he is not also the other. If we identify the Supreme with the manifest, it would be pantheism in the sense that the whole of the Divine nature finds expression in the manifested world, leaving nothing over, and it is a wrong view Agam, if the world of becoming were not there, it would all disappear in what would seem a world of undifferenced abstraction Within the depths of the spint there is unfolded before us the drama of God's dealings with man and man's with God. Unty and multiplcity are both aspects of the Supreme and there- fore the nature of the Supreme is said to be inconcervable ekatve salı nānātvam nānātve satı carkatā acıniyam brahmano rūpam kas tad veditum arhatt quoted by R on MU I 3 13. anyad evahūh sambhavād anyad āhur asambhavāt itı śuśruma dhīrānām ye nas tad vicacaksıre I3 Distinct, indeed, they say, is what results from the mamfest, and distinct, they say, is what results from the unmanifest Thus have we heard from those wise who have explained to us these Those who worship the Creator Hiranya-garbha obtain super- natural powers those who worship the Unmanifested principle of prakrtı get absorbed into ıt sambhūteh kārya-brahmopāsanāt asam- bhüteh avyakrtat S. quoting from the Puranas I4 sambhūtım ca vināšam ca yas tad vedobhayam saha vināśena mrtyum tīrtvā sambhūtyā amrtam aśnute I4. He who understands the manifest and the unmanifest both together, crosses death through the unmanifest and attains life eternal through the manifest Ś tells us that sambhūtı here means asambhūti vināśa is taken as effect and so sambhūti. sambhūtim ca unāsam cetyatrāvarnalopena mırdeso drasļavyah prakrti-laya-phala-śrutyanurodhat Vedānta Desika and Kūranārayana dispute Š' interpretation atra sambhūti-vināsa-sabdābhyām srstı-pralaya-uvaksayā kārya-hiran- ya-garbhasya avyākrta-pradhānasya copāsanam ndhīyala itı, sāmkara- vyākhyānam anupapannam tathā satı mrtyu-taranāmrtatva-prāpts- rūpa-phala-vacanānaucityāt.

I8. Isa Upanısad 57 To be absorbed in the world around without turning to the principle at the base of it is one extreme, to be absorbed in the contemplation of the transcendent infimte mndifferent to the events of the manifested world because they are hkely to disturb inward serenity and self-complacency is another extreme This verse asks us to lead a life in the manifested world with a spint of non- attachment, with the mind centred in the unmanifest We must live in this world without being choked by it We must centre our thoughts in the eternal remembering that the eternal is the soul of the temporal

PRAYER FOR THE VISION OF GOD 15. hıranmayena pātrena satyasyāpıhıtam mukham tat tvam pūsan apāvrnu satyadharmāya drstaye. 15. The face of truth is covered with a golden disc Unveil it, O Pusan, so that I who love the truth may see it. See BU V. 15 I-3 16, püsann ekarşe yama sūrya prājāpatya vyūha rasmīn samitha tejah. yat te rüpam kalyānatamam tat te pasyāmi yo sāv asau puruşah, so'ham asmi. 16 O Püşan, the sole seer, O Controller, O Sun, offspring of Praja-palt, spread forth your rays and gather up your radiant light that I may behold you of loveliest form. Whosoever is that person (yonder) that also am I.

17. vāyur anilam amrtam athedam bhasmāntam sarīram aum krato smara krtam smara krato smara krtam smara. 17. May this life enter into the immortal breath; then may this body end in ashes O Intelligence, remember, remember what has been done Remember, O Intelligence, what has been done, Remember

18 agne naya supathā rāye asmān višvāni deva vayunām vidvăn yuyodhyasmaı juharanam eno bhüyısthām te nama-uktim

18 O Agni, lead us, along the auspicious path to prosperity, vidhema.

O God, who knowest all our deeds Take away from us deceitful sins We shall offer many prayers unto thee Verses 15-18 are uttered at the time of death Even to-day they are used by the Hindus in their funeral rites We are required to

578 The Principal Upanisads I8

remember our past deeds as their results accompany the departing soul and determine the nature of the future life The Upansad emphasises the unity of God and the world and the umon of the two lives, the contemplative and the active We cannot have the contemplative life without the active We must cleanse our souls to ascend the heights of contemplation The seers of the Upanisads, the Buddha, Jesus have set an example not to neglect the work of the world through love of contemplation They are noted for their stability and poise Their calm was a vigilant one They act without selfishness and help without patronising.

KENA UPANIȘAD The Upanisad derives its name from the first word Kena, by whom, and belongs to the Sama Veda. It is also known as the Talavakara, the name of the Brahmana of the Sama Veda to which the Upanisad belongs. It has four sections, the first two in verse and the other two in prose The metrical portion deals with the Supreme Unqualified Brahman, the absolute principle underlying the world of phenomena and the prose part of the Upamisad deals with the Supreme as God, Isvara The know- ledge of the Absolute, para vidya, which secures immediate liberation (sadyo-mukti) is possible only for those who are able to withdraw their thoughts from worldly objects and con- centrate on the ultimate fact of the universe. The knowledge of Isvara, aparā vidyā, puts one on the pathway that leads to deliverance eventually (krama-mukti) The worshipping soul gradually acquires the higher wisdom which results in the consciousness of the identity with the Supreme

INVOCATION I. āpyāyantu mamāngān vāk prānaš caksuh śrotram atho balam ındrıyānı ca sarvān I May my limbs grow vigorous, my speech, breath, eye, ear as also my strength and all my senses 2 sarvam brahmopanışadam mā'ham brahma mırākuryām mā mā brahma mrākarot anırākaranam astu amrākaranam me'stu 2 All is the Brahman of the Upanisads May I never discard Brahman May the Brahman never discard me May there be no discarding May there be no discarding of me 3. tad ātmani mrate ya upanışatsu dharmās te mayr santu, Aum sāntıh, sāntıh, sāntıh 3 Let those truths which are (set forth) in the Upanisads live in me dedicated to the self Aum, peace, peace, peace.

I 2 Kena Upanısad 58I

Section I WHO IS THE REAL AGENT IN THE INDIVIDUAL? I kenesitam patatı presitam manah kena prānah prathamah praitr yuktah kenesitām vācam imam vadanti. caksuh śrotram ka u devo

I. By whom willed and directed does the mind light on its yunaktı.

objects? By whom commanded does hfe the first, move? At whose will do (people) utter this speech> And what god is it that prompts the eye and the ear? The questions put in this verse by the pupil imply that the passing things of experience are not all and they depend on a permanent realty The necessity of a ground for the existence of finte beings is assumed here The questions assume that there is a relation between realty and these phenomena, that the real governs the phenomenal.

THE ALL-CONDITIONING YET INSCRUTABLE BRAHMAN IS THE AGENT

2. Śroirasya śrotram manaso mano yad vāco ha vācam sa u prānasya prānah caksusas caksur atımucya dhīrāh, prety āsmāl lokāt amrtā bhavantı 2 Because it is that which is the ear of the ear, the mind of the mind, the speech, indeed of the speech, the breath of the breath, the eye of the eye, the wise, giving up (wrong notions of their self-sufficiency) and departing from this world, become immortal.

first verse This verse contains the answers to the questions raised in the ear of the car it means that the self directs the ear. There is the Eternal Reality behind the mind, life and the senses, the mind of the mind, the hfe of the life. Brahman is not an object subject to mind, speech and the senses He who knows it will gai hfe eternal and not the partial satisfactions of the earthly life Here in the world of space and time we are always seeking the Beyond which is above space and time. There, we possess the consciousness that is beyond space and time.

582 The Principal Upanışads I 5. 3. na tatra cakşur gacchatı na vāg gacchati no manah na vidmo na vyjānīmo yathartad anusışyāt 3 There the eye goes not, speech goes not, nor the mind; we know not, we understand not how one can teach this Katha VI. 12, M.U. III (r)-8, T.U II 4. The Supreme is not dependent on mind, life and senses for its being 'Knowledge of a thing arises through the senses or the mind and since Brahman is not reached by either of these, we do not know of what nature it is We are therefore unable to understand how anyone can explam that Brahman to a disciple Whatever is percervable by the senses, that it is possible to indicate to others, by genus, quality, function or relatıonshıp, jat-guna-krıya-visesanarh Brahman does not possess any of these differentiating characters Hence the difficulty in explaining its nature to disciples Ś 4 anyad eva tad vıdıtād atho avıdıtād adhı itr śuśruma pūrveşām ye nas tad vyācacakşıre. See Iśa Io, 13 4 Other, indeed, is it than the known, and also it is above the unknown. Thus have we heard from the ancients who have explamed it to us It is above the known and the unknown, but it is not unknowable. Verse 6 says, tad eva brahma tvam viddht, 'that, verily, 1s Brahman, know thou,' implies that the Brahman is not beyond our appre- hension The wnter suggests that this teaching has been trans- mitted by tradition We cannot know it by logic brahma cartanyam ācāryopadesa paramparayaıvādhıgantavyam, na tarkatah Ś 'Those who know do not speak, Those who speak do not know ' Tao Te'Ching 56 A Waley's English translation The Way and the Power 5 yad vācā nabhyuditam yena vāg abhyudyate tad eva brahma tvam vddhı nedam yad rdam upāsate. 5 That which is not expressed through speech but that by which speech is expressed, that, verily, know thou, is Brahman, not what (people) here adore Ś argues that the author lays stress on the distinction between the Absolute Brahman who is one with the deepest self in us and Isvara who is the object of worship Isvara as the indwelling spirit and not as an object who is external to us is what the Real is God must cease to be a concerved and apprehended God but become the inward power by which we live But this inward experience of God is felt only by the advanced

I. 8 Kena Upanısad 583 spirits The simple, unreflective child-mind seeks God who is above and not within The prayer of Solomon, 'Hear thou in Heaven thy dwelhng-place '1 not what people here adore -The pure Godhead which is beyond all conceptual determinations and differentiations, when viewed con- ceptually and concretely becomes, as Eckhart says, an 'ıdol,' 'Had I a God whom I could understand, I would no longer hold him for God.'z Spint cannot be objectified The revelation of Spirt is in the depths of one's life and not in the objective world. However high our conception may be, so long as it is an objective attitude, it is a form of idolatry. When we are mn bondage to the objective world, we look upon God as a great external force, a supernatural power who demands to be appeased God is life and can be revealed only in spiritual life The relation to the Supreme is an inward one revealing itself in the depths of spintual life Spint is freedom, life, the opposite of necessity, passivity, death This and the following verses affirm that Spirit must free itself from the yoke of necessity. The more completely we live in the divine the less do we reflect on hım. Cp Eckhart When the soul beholds God purely, it takes all its being and its life and whatever it is from the depth of God, yet it knows no knowing, no loving, or anything else whatsoever. It rests utterly and completely within the being of God, and knows nothing but only to be with God So soon as it becomes conscious that it sees and loves and knows God, that is in itself a departure.'3 6. yan manasa na manute yenahur mano matam tad eva brahma tvam viddhı nedam yad idam upāsate. 6. That which is not thought by the mind but by which, they say, the mind is thought (thinks); that, verily, know thou, is Bralman and not what (people) here adore Brahman is the pure subject and should not be confused with any object, however exalted 7. yac caksuşā na pasyati yena caksumsı pasyatt tad eva bralma tvam viddhi nedam yad idam upasate 7 That which is not seen by the eye but by which the eyes are seen (see), that, verily, know thou, is Brahman and not what (people) here adore. 8 yac cchrotrena na śrunotr yena śrotram idam śrutam tad cva brahma tvam viddh nedam yad idam upasate. 1 I Kıngs, VIII 30. ' Rudolf Otto Mystcism. East and West (1932), P. 25. 3 Ibid, p 134

584 The Principal Upanisads II 2. 8 That which is not heard by the ear but by which the ears are heard (hear), that, verily, know thou, is Brahman and not what (people) here adore 9 yat prānena prānti yena pranah pranīyate tad eva brahma tvam vddhi nedam yad idam upāsate 9 That which is not breathed by life, but by which life breathes, that, verily, know thou, is Brahman and not what (people) here adore

Section 2 THE PARADOX OF THE INSCRUTABILITY OF BRAHMAN I. yadi manyase suvedetr dabhram evapi nunam tvam vettha brahmano rüpam yadasya tvam yadasya devesu atha nu mīmāmsyam eva te, manye viditam. I. If you think that you have understood Brahman well, you know it but slightly, whether it refers to you (the individual self) or to the gods. So then is it to be investigated by you (the pupil) (even though) I think it is known dabhram, another reading is daharam Both mean alpam or small. Whatever is human or divine is limited by adjuncts and is thus not different from smallness or finitude The Brahman which is free from adjuncts is not an object of knowledge The disciple is asked to ponder over this truth and he, through reasoning and intuitive experience, comes to a decision and approaches the teacher and says, 'I think that Brahman is now understood by me' evam ācāryoktah śısya ekānte upavıstah samāhitassan, yathoktam ācāryena āgamam arthato vicārya tarkatas ca mırdhārya, svānubhāvam krtvā, ācārya-sakāsam upagamya, uvaca manye ham athedānīm urditam brahmetr Ś 2 nāham manye suvedeti no na vedeti veda ca yo nas tad veda tad veda no na vedetr veda ca 2. I do not think that I know it well; nor do I think that I do not know it He who among us knows it, knows it and he, too, does not know that he does not know. 'It is neither that I know him not, nor is it that I know him' is also an admissible rendering There is the knowledge that we obtain through philosophical processes but there is also another kind of knowledge The founder

II. 3. Kena Upanişaā 585 and model of Egyptian monachism, St. Antony, according to Cassian (Coll IX. 31), delivered this judgment about p-ayer, 'That praveris rot perfect in which the monk understands hirself or his owm prayer.' (See Encyclopaedic of Religions and Ethics, article on Rovien Catholic. Cp Dionysius: 'There is that most divine knoviedge of God which takes place through igno ance, in the mion which is above intelligence, wher the intellect quitting all things that are, ard the leaving itself also, is united to the superlucent rays, being ithmninated thence and therein by the unsearchable depth of wisdom.' Divine Names VII. 3 Louis of Blois observes: 'The soul, having entered the vast solitude of the Godhead, happily loses itself; and enlightered by the brightness of most lucid darkness, becomes througk krow- ledge as if without kmowledge, and dwells in a sort of wise igcorance.' Storitual Mirror, Ch. XI.

3. yasyamatam tasya matam matam yasya na veda sah avijnatam vijanatām vijnātam arijanaām. 3. To whomsoever it is not known, to him it is known: to whomsoever it is known, he does not know. It is not understood by those who understand it; it is understood by those who do not understand it. This verse brings out how we struggle with the dificulties of hunar

ctterance. expression, how we confess to ourselves the insufeciency of mental

The Supreme is not an object of ordinary knowisdge but of intutive realisation. If we think that we know Brehmn and we can describe Him as an object perceived in nature or as the carse isfsrred from nature, we do not, in reality, know Him. Those who feel that they do not and cannot know Him in this mancer do Lave a kcow- ledge of Him. Brahman cannot be comprehended as an object of knowledge. He can be realised as the subject i all knowlecge.S says that the true knowledge is intuitive experience, saryeg-cersener. The process of abstraction employed by philosophers gives es an abstract idea, but the intuitive apprehersion by which the seul is carried awar above all intelligence into a direct union with God is ciferent from intellectual abstraction and negation. Vajacclediha Sutra, f. 38, XXVI: "Those who see me in any fonn c: trink of me in words, their way of thinking is false, they do cot see me at all. The Beneficent Ones are to be seen in the Law. theirs 1s a Lewbody, the Buddha is rightly to be urcerstcod as being cf the natrre of the Law, he cannot be uderstood by ary means.' Fictces: 'Ir other words, they have see: God and they co not rerember? Ah, no: it is that they see God still and alweys and that as leng as they see, they canmot te'l themselves they Lave bad the

586 The Principal Upamsads II 4 vision, such reminiscence is for souls that have lost it' Enneads, IV 4 6 Nicolas of Cusa, De Vis. Det, Ch XVI 'What satisfies the mtellect is not what it understands' Cp Dionysius, the Areopagite 'God is invisible from excess of light He who percerves God is himself in darkness God's all- pervading darkness is hidden from every light and veils all recogni- tion And if anyone who sees God recognises and understands what he sees, then he himself hath not seen Hım'

THE VALUE OF THE KNOWLEDGE OF BRAHMAN

4 pratibodha-viditam matam amrtatvam hi vindate ātmanā vındate vīryam vidyayā vindate amrtam 4 When it is known through every state of cogmition, it is nghtly known, for (by such knowledge) one attains life eternal Through one's own self one gains power and through wisdom one gains immortalty

pratibodha-uditam through every state of cognition. bodham bodham prate uiditam S The self is the witness of all states sarva-pratyaya- darsı-cicchakti-svarupa-matrah To know it as such is right knowledge It is the absolute a prior, the certain foundation of all knowledge If pratibodha-uiditam is interpreted as leading to an mferential apprehension of the self, then self becomes a substance possessing the faculty of knowing and not knowledge itself bodha-kriya-sak- tımān ātmā dravyam, na bodha-svarūpa eva Ś Knowledge appears and disappears When knowledge appears, the self is inferred, when knowledge disappears, the self becomes a mere unintelligent sub- stance tathā nastabodho dravyamātram mrvsesah S. The self 1s subject to changes If pratibodha-nditam means knowledge of self by self, the object known is the conditioned Brahman and not the unconditioned Reality 'Pure spintuality is bound only to interior recollection and mental converse with God So although (one) may make use of (these mterventions) this will be only for a time, his spirit will at once come to rest in God and he will forget all things of sense ' 'Of all forms and manners of knowledge the soul must stnp and void itself so that there may be left m it no kind of mpression of knowledge, nor trace of aught soever, but rather the soul must remain barren and bare, as if these forms had never passed through it, and in total oblivion and suspension 'z : St John of the Cross Ascent of Mount Carmel, Bk III, Ch XXXI 2 Ibrd, Bk III, Ch II

III 2 Kena Upanisad 587 5. tha ced avedid atha satyam asti na ced rhavedin mahatī

bhūtesu bhūtesu vicintya dhīrāh pretyāsmāl lokād amytā vrnastıh

bhavanti. 5. If here (a person) knows it, then there is truth, and if here he knows it not, there is great loss Hence, seeing or (seeking) (the Real) in all beings, wise men become immortal on departing from this world. vicıntya vijnāya, sāksātkriya Ś v vicitya. The wise man sees the same Brahman in every creature here. If here on earth, in this physical body, we arrive at our true existence, and are no longer bound down to the process, to the becoming, we are saved If we do not find the truth, our loss is great, for we, then, are lost in the hife of mind and body and do not rise above it to our supramental existence

Section 3 THE ALLEGORY OF THE VEDIC GODS' IGNORANCE OF BRAHMAN I. brahma ha devebhyo vijgye, tasya ha brahmano vyaye deva amahīyanta, ta arksantāsmākam evāyam vyayo'smākam evāyam mahıma itt. I Brahman, it is said, conquered (once) for the gods, and the gods gloned in that conquest of Brahman They thought, ours, indeed, is this victory and ours, indeed, is this greatness The incomprehensible Supreme is higher than all gods, and is the source of victory for the gods and defeat, for the demons Brahman as the Supreme Isvara vanquishes the enemies of the world and restores stability to it. We see m this allegory the supplanting of the Vedic gods by the one Supreme Brahman. See B.U. I 3. I-7- 2 tadd harsām vrjajnau, tebhyo ha prādur babhūva, tan na vyajānata kım ıdam yakşam itt. 2. (Brahman) indeed knew this (conceit of theirs). He appeared before them They did not know what spirit it was yaksam. spırıt piyam mahad bhutam itr. S. The Supreme by His power appeared before the devas stayoga-mahatmya-mrmıtenātyadbhutena vismāpanīyena decānăm indriya-gocare prādurbabhūva. Ś. rūpena

588 The Principal Upanisads III. I0

itr, tathetr. 3 te'gnım abruvan, jāta-veda etad vyānīhı kım etad yakşam

3 They said to Agni, 'O Jata-vedas, find this out, what this spirt Is' 'Yes' (said he) jata-vedas is said to be omniscient sarvagna-kalpam Š jātam sarvam vettr itt jata-vedah It is the name given to Agni in the R V. 4 tad abhyadravat, tam abhyavadat ko'sītı ;- agnır vā aham asmı ıty abravīt, jāta-vedā aham asmi itt 4 He hastened towards it and it said to him, 'Who art thou?' (Agni) replied, 'I am Agn indeed, I am Jata-vedas'

5 tasmıms tvayı kım vīryam itr, apīdam sarvam daheyam yad ıdam prthrvyām itt 5 He again asked, 'What power is there in thee?' Agni replied, 'I can burn everything whatever there is on earth'

6 tasmar trnam mıdadhau etad daha itı, tad upapreyāya sarva-javena, tan na śaśaka dagdhum, sa tata eva mvavrte, naitad asakam vıjnātum yad etad yakşam ıtı 6 (He) placed (a blade of) grass before him sayıng, 'Burn this' He went towards it with all speed but could not burn it He returned thence and said 'I have not been able to find out what this spirit 1s'

sarva-javena with all speed sarvotsaha-krtena vegena Ś 7 atha vāyum abruvan, vāyav etad vyjānīhı kım etad yakşam itr, tathet 7 Then they sad to Vayu (Aır), 'O Vayu, find this out- What this spirit is ' 'Yes' (said he) 8 tad abhyadravat, tam abhyavadat ko'sīt, vayur vā aham asmīty abravīn mātarıśvā aham asmītı 8 He hastened towards it, and it said to hm, 'Who art thou?' Vayu replied, 'I am Vayu indeed, I am Matarsvan.' mātarı antarıkse śvayatītı mātarıśvā Š. 9 tasmıms tvayı kım vīryam ii apīdam sarvam ādadīyam yad ıdam prthrvyām itt 9 (He asked Väyu) 'What power is there in thee?' (Vayu) replied, 'I can blow off everything whatever there is on earth I0. tasmas trnam mdadhau ctad ādatsveti, tad upapreyāya

III. 12 Kena Upanisad 58g sarva-javena, tan na šašākādātum, sa tata eva mvavrle, naitad asakam vynatum yad etad yaksam ıtt. 10 He placed before him (a blade of) grass sayıng, "Blow off' Vayu went towards it with all speed but could not blow it off He returned thence and said, I have not been able to find out what this spirit is.' II. athendram abruvan, maghavan, etad vijānīhi kim etad yaksam ir, tathetr, tad abhyadravat; tasmat tirodadhe, II. Then they said to Indra, 'O Maghavan, find this out what this spirit is' 'Yes' (said he). He hastened towards it (but) It disappeared from before him. I2 sa tasminn evakāse striyam ājagāma bahu-sobhamānām umam haimavatim tām hovāca kim etad yaksam iti. I2. When in the same region of the sky, he (Indra) came across a lady, most beautiful, Uma, the daughter of Himavat, and said to her, 'What is this spirit?' bahu-sobhamanām umam. most beautiful, Uma. Uma is wisdom personified Uma the name is said to be derived from u ma, do not practise austenties which is the exclamation addressed to Parvati by her mother. This legend that Uma, the daughter of the Himalayas revealed the mystic idealism of the Upanisads to the gods is an imaginative expression of the truth that the thought of the Upanisads was developed by the forest dwellers in the mountam fastnesses of the hasmavatim. the daughter of Himavat Holy men live there and Humālayas

pilgrims go there as for many centuries the striving of the human spint has been directed towards these mountain ranges Wisdom is the most beautiful of all beautiful things. sarvesām hı śobhamānānām sobhanatama vidyā. Š vrūpo'pi vidyāvan bahu sobhate Beauty is the expression of inward purty. Sins leave a scar on the soul or otherwise disfigure it Uma is the Wisdom that dispels Indra's ignorance Mere knowledge untouched by divine grace will not do. In the lives of saints we find that the sight of an angel or the hearng of its voice floods the seer with a new power and imparts illumination In the Devr Saptasati it is said that the Mother of the universe will descend to earth or assume incarnations whenever disturbances are caused by beings of a demoniacal nature. ıttham yadā yadā bādha dānavotthā bhavisyati, tadā tadāvatīryāham karısyamy ari-samksayam Markandeya Purana, Devī Saptašats II. 55

592 The Principal Upamşads IV. 9. 6. tadd ha tad-vanam nāma, tad-vanam ity uāsıtavyam, sa ya etad evam vedābhi harnam sarvān bhūtān samvānchantı 6. Brahman, the object of all desire, that, verily, is what is called the dearest of all It is to be meditated upon as such (tadvanam). Whoever knows it thus, him, all beings seek. tad-vanam. dearest of all tasya prām-jātasya pratyag-ātma-bhūtalvād tadvanam Ś. vananīyam sambhājanīyam atas tadvanam nāma prakhyātam brahma vānchantı seek, yearn, prārthayantı. S. 7. upanısadam bho brūhi-rtr, uktā upanisat, brahmim vā va ta upanısadam abrūma, itr 7 (The pupil) 'Sir, teach (me) the secret (Upanisad).' (The teacher). 'The secret has been taught to thee; we have taught thee the secret relating to Brahman.' 8. tasyartapo-dama-karmetı pratısthā, vedāh sarvāngān, satyam āyatanam. 8 Austerities, self-control and work are its support, the Vedās are all its units, truth is its abode tapah. austerity It is derved from the root tap to burn It sigmifies warmth. The saints are represented as undergoing austerities for years to attain supernatural powers The Supreme Is said to have endured austerties mn order to create Tapas is traming in spirtual life Negatively, it is cleansing our soul of all that is sinful and imperfect, positively, it is building up of all that is good and holy In the history of religion, the practice of bodily austenties has been looked upon as thechiefmeans for attaining spiritual ends The privations of food and drink, of sleep and clothing, of exposure to heat and cold are labours undertaken to wear down the body In the story of asceticism, Hindu or Christian, excesses of bodily sufferng play a large part such as the use of chailets, spikes and pricks and scourgings 9 yo vā etām evam vedāpahatya pāpmānam ante svarge loke ryeye pratıtışthatı, pratıtışthatı 9 Whoever knows this, he, indeed, overcoming sin, in the end, is firmly established in the Supreme world of heaven, yes, he is firmly establıshed ante. in the end v anante, mnfinite, which is taken to qualify svarga or heaven In that case svarga is not paradise but infinite bliss from which there is no return to earthly embodiments na punas samsaram āpadyata ity abhiprāyah. S.

KATHA UPANISAD

Katha Upamisad, also called Kathakopamsad which belongs to the Taittiriya school of the Yagur Veda, uses the setting of a story found in ancient Sanskrit literature . A poor and pious Brāhmana, Vājasravasa, performs a sacrifice and gives as pre- sents to the priests a few old and feeble cows His son, Naciketas, feeling disturbed by the unrealty of his father's observance of the sacrifice, proposes that he himself may be offered as offering (daksina) to a priest When he persisted in his request, his father in rage said, 'Unto Yama, I give thee' Naciketas goes to the abode of Yama and finding him absent, waits there for three days and mghts unfed Yama, on his return, offers three gifts in recompense for the delay and discomfort caused to Naciketas For the first, Naciketas asked, 'Let me return alive to my father.' For the second, 'Tell me how my good works (ista-purta) may not be exhausted'; and for the third, 'Tell me the way to conquer re-death (punar mrtyu) ' In the Upanisad, the third request is one for enlightenment on the 'great transition' which is called death The Upamsad consists of two chapters, each of which has three Vallis or sections Katha U There are some passages common to the Gită and the

Taithriya Brahmana III. I 8, see also M B Anusasana Parva 106. The first mention of the story is m the R V (X 135) where we read how the boy Naciketas was sent by his father to Yama (Death), but was allowed to get back on account of lus great faith, sraddha

INVOCATION sa ha nāv avatu, saha nau bhunaktu, saha vīryam karavāvahai

sāntrh tejasvı nāv adhītam astu. ma vıdvrsāvahar; aum sāntıh, sāntih,

May He protect us both, may He be pleased with us both, may we work together with vigour; may our study make us illumined, may there be no dislike between us Aum, peace, peace, peace See also TU. II and III. The teacher and the pupil pray for harmomious co-operation in keen and vigorous study

II 3 Katha Upanisad 595

CHAPTER I Section I

NACIKETAS AND HIS FATHER I. usan ha var vājaśravasah sarva-vedasam dadau tasya ha nacıketā nāma putra āsa I. Desirous (of the fruit of the Visvajit sacrifice) Vajaśravasa, they say, gave away all that he possessed He had a son by name Nacıketas usan desirous Evidently, at the time of the Upamisad, the sacrificial religion of the Brahmanas was popular Desire for earthly and heavenly gam was the prommnent motive The Upanısad leads us to a higher goal. 'He who is free from desire beholds him' II 20. usan, is sometimes said to be the offspring of Vāgasravasa I gave away all that he possessed. He is represented as making a volun- tary surrender of all that he possessed, samnyasa, in order to secure his spirtual mterests Naciketas one who does not know? and therefore seeks to know. The author attempts to distmnguish between Vajasravasa, the protagonist of an external ceremomalism, and Naciketas, the seeker of spiritual wisdom Vajaśravasa represents orthodox religion and 1s devoted to its outer forms He performs the sacrifice and makes gifts which are unworthy The formalism and the hypocrisy of the father hurt the son 2. tam ha kumāram santam daksınāsu nīyamānāsu śraddhā- viveśa, so'manyata 2 As the gifts were being taken to the priests, faith entered him, although but a (mere) boy, he thought Prompted by the desire to do real good to his father, the boy felt worned about the nature of the presents raddha fatth It is not blind behef but the faith which asks whether the outer performance without the living spirit is enough 3 pītodakā jagdha-trnā dugdha-dohā mrindryāh anandā nāma te lokās tān sa gacchata tā dadat 3 Their water drunk, their grass eaten, their milk milked, their strength spent, joyless, verily, are those worlds, to which he, who presents such (cows) goes tušan nama vajasravaso'patyam Bhattabhaskara Misra, ' Cp RV 'No knowledge of the god have I, a mortal ' naham devasya marlyas cıketa' X 79. 5.

596 The Principal Upanişads I I 5. nirindriyah: without the strength to breed, a-praganana-samarthah. anandāh. ananandah, asukhah, joyless. Isa 3, BU IV. 4 II. The cows which are presented are no longer able to drink, eat, give milk or calve. Naciketas reveals here, with the enthusiasm of youth, the utter inadequacy of a formal soulless rtualism. The idea of complete surrender (sarva-vedasam dadan) in the first verse should be properly interpreted as utter dedication or complete self-giving True prayer and sacrifice are intended to bring the mind and will of the human being into harmony with the great universal purpose of God

4 sa hovāca pıtaram, tāta kasmar mām dāsyasītı; dutīyam trlīyam; tam hovāca: mrtyave tvā dadāmītı 4 He said to his father, 'O Sire, to whom wilt thou give me?' For a second and a third time (he repeated) (when the father) said to him, 'Unto Death shall I give thee' Dr Rawson suggests that a mere boy should be so impertinent as to interfere with his doings, the father mn anger said, 'Go to hell.' The boy earnestly wishes to make himself an offering and thus punfy his father's sacrifice He does not discard the old tradition but attempts to quicken it There can be no quickening of the spirit until the body die Cp St Paul 'Thou fool, that which thou sowest is not quickened except it die ' mrtyave: unto Death Mrtyu or Yama is the lord of death When Vajasravasa gives away all his goods, Naciketas feels that this involves the giving away of the son also and so wishes to know about himself When the father rephes that he will give hum to Yama, it may mean that, as a true samnyasin, personal relations and claims have henceforward no meaning for hım Naciketas takes his father's words literally He in the course of his teaching pomts out that the psychophysical vehicles animated by the spirit are determined by the law of karma and subject to death He who knows himself as the spint, and not as the psychophysical vehicle is free and immortal 5 bahunam emi prathamah, bahūnām emi madhyamah, kım svıd yamasya kartavyam yan mayādya karısyatı 5 Naciketas, 'Of many (sons or disciples) I go as the first, of many, I go as the middling What duty towards Yama that (my father has to accomplish) today, does he accomplish through me?' emt. gacchāmi, I go madhyamah. middling, mrtanam madhye Among many who are

I I.7 Katha Upamşad 597 dead I am in the middle I am not the last Many others will still follow me and there is no need for lamentation Naciketas in sadness reflects as to what help he has to render to Yama Anticipating the teacher's or the parents' wishes and carrying them out is the way of the best pupils or sons, promptly attending to what is ordered is the next best, neglecting the orders is the worst form of conduct of pupils or sons Naciketas belonged to the first type, at worst to the second, he was never negligent of his duty to hus father. yathāvasaram jnālvā šuśrūsane pravrtti-rūpā; ājnādıvašena śuśrūsane pravrth-rūpā, gurvādıbhih koprtassan śušrūşākarane pravrttı-rūpā Samkarānanda and Ā 6. anupaśya yathā pūrve pratıpasya tathāpare, sasyam wa martyah pacyate sasyam ivajāyate punah. 6. 'Consider how it was with the forefathers, behold how it 1s with the later (men), a mortal ripens like corn, and like corn is born agamn' Ś makes out that Naciketas, startled by his father's words, reflected and told his father who was now in a repentant mood that he was much better than many sons, and there was nothing to be gamned by going back on one's word Naciketas reminds his father that neither his ancestors nor his contemporanes who are decent ever broke their word. After all, human life is at best transitory. Like a blade of grass man dies and is born again Death is not all, rebirth is a law of nature The life of vegetation on which all other life depends passes through the seasonal round of birth, growth, maturity, decay, death and rebirth The unity of all hfe suggests the apphcation of this course to human beings also This perpetual rebirth is not an escape from the wheel of becoming into a deathless eternity. Even if we do not gamn life eternal, survival is inescapable So the son persuades his father to keep his word and send hım to Yama's abode. Possibly Naciketas wished to know what happened to his ancestors and what will happen to his contemporaries after death The doctrine of rebirth is assumed here.

NACIKETAS IN THE HOUSE OF DEATH 7 varšvānarah pravsaty atithir brahmano grhān tasyaıtām santım kurvantr, hara varvasvatodakam. 7 As a very fire a Brahmana guest enters into houses and of the Sun! (the people) do him this peace-offering; bring water, O Son

598 The Princrpal Upamisads II9 In the Brahmana account, Naciketas goes to Yama's house, at the command of a divine voice He waits for three nghts before Death returns and shows him hospitality due to a guest Ś says 'Thus addressed, the father sent his son to Yama, in order to keep his word And going to Yama's abode, he waited for three nights as Yama had gone out When he returned his attendants, or perhaps his wife said to him as follows informing him (of what had taken place in his absence)' As fire is appeased by water, so is a guest to be entertained with hospitality The word for fire used here is Vaisvanara, the umversal fire, which affurms the unity of all life The guest comes as the embodiment of the fundamental oneness of all beings 8 āśā-pratīkșe samgatam sūnrlām cestāpūrte putra-pašūmś ca sarvān etad vrnkte puruşasyālpamedhaso yasyānaśnan vasatı brāh-

8 Hope and expectation, friendship and joy, sacrifices and mano grhe

good works, sons, cattle and all are taken away from a person of httle understanding in whose house a Brahmana remains unfed BU VI 4 I2 sunrta joy in Vedic Sanskrit, 'kindly speech' in Jaia and later Brahmamcal works istapūrte sacrifices and good works istam fruit produced by sacrifice, pürtam fruit resulting from such works as plantıng gardens, etc ıstam yagajam phalam purtam, ārāmādı-krryajam phalam S Cp RV X 14 sam gacchasva pıtrbhıh, sam yamena istapurtena parame vyoman 'Unte thou with the fathers and with Yama with the reward of thy sacrifices and good works in highest heaven' vāpī-kūpa-tațākādı-devatāyatanān ca annapradānam ārāmah pūrtam ity abhıdhīyate

YAMA'S ADDRESS TO NACIKETAS 9 tısro vātrīr yād avatsīr grhe me'naśnan brahman atıtthr namasyah namaste'stu, brahman, svastı me'stu, tasmāt pratr trīn varān vrnīsva 9 'Since thou, a venerable guest, hast stayed in my house without food for three nights, I make obeisance to thee, O Brahmana May it be well with me Therefore, in return, choose thou three gifts

I. I. II. Katha Upanisad 599 'When the disciple is ready, the Master appears' tasmat in order to remove the evil effects of that, tasya pratīkārāya.

NACIKETAS'S FIRST WISH

I0 sānta-samkalpah sumanā yathā syād vīta-manyur gautamo mābhı mriyo, tvat-prasrstam mābhivadet pratīta, etat trayānām prathamam varam vrne. 10 That Gautama (my father) with allayed anxiety, with anger gone, may be gracious to me, O Death, and recognising me, greet me, when set free by you and this, I choose as the first gift of the three sumanāh. gracious prasanna-manāh Ś. pratita recogmsing It means 'recollected, recognising that this is my own son come back again' pratito labdha-smrtih, sa eva ayam putro samagatah ity evam pratyabhijanan ity arthah. S. II yathā purastād bhavtā pratīta auddālakır ārunir mat- prasrstah sukham rātrīš sayıtā vītamanyus tvām dadrsıvān mrtyu- mukhat pramuktam. II (Yama said). 'As of old will he, recognising thee (thy father) Auddalaki, the son of Aruna, through my favour will he sleep peacefully through nghts, his anger gone, seeing thee released from the jaws of death' auddālakır ārunir. Uddālaka, the son of Aruna The father of Śvetaketu is also called Arum C U VI I I mat-prasrstah. through my favour. maya anuynatah Ś amyfatah, anugraha-sampannah Gopalayatindra It may apply to the first or the second part In the previous verse tat-prasrstam is taken to mean 'set free by you', so in this verse mat-prasrstah should mean 'set free by me' It is in the nominative case in apposition to Auddalak Arunı, the subject which is incorrect So S gives a different meaning, which is, however, not the obvious meaning of the phrase If we alter it to mat-prasrstam, the rendering will be, 'As of old will he (thy father) Auddālakı Ārun, recognising thee, set free by me.' Deussen retamns the orginal reading but gives a different rendering. Auddalaki Arun will be just as before Happy will he be, released by me (from his words). Charpenter identifies Naciketas with Auddalakı Arum He renders the verse thus 'As of old he will be full of joy, since the son of Uddalaka Arun

600 The Princrpal Upamsads I I I4 has (already) been let loose by me ' So too, Hillebrandt 'Aruni, son of Uddalaka, is (herewith) released by me ' Indran Antiquary, (1928), pp 205, 223

NACIKETAS'S SECOND WISH 12 svarge loke na bhayam kım ca nāsti na tatra tvam na jaraya brbheti ubhe tīrtvā ašanāyā prpāse śokātigo modate svarga-loke 12. (Naciketas said) In the world of heaven there is no fear whatever; thou art not there, nor does one fear old age Crossing over both hunger and thirst, leaving sorrow behind, one rejoices in the world of heaven. See RV IX 113, R says that svarga is moksa svarga-sabdo moksa-sthana-parah leaving sorrow behind sokam atitya gacchati 13 sa tvam agnım svargyam adhyesr mrtyo, prabrihe tam śraddadānāya mahyam svarga-loka amrtatvam bhaanta, etad durtīyena vrne varena 13 Thou knowest, O Death, that fire (sacrifice which is) the aid to heaven. Describe it to me, full of faith, how the dwellers in heaven gamn immortahty. This I choose, as my second boon svarga-lokāh svargo loko yesām te param-pada-praptāh amrtatvam immortalty In suarga which is a part of the mamfested universe, the immortality may be endlessness but not eternity Whatever is manifest will sooner or later enter into that from which it emerged Yet as the duration in svarga-loka is incalculable, the dwellers in it are said to be immortal They may continue as long as the manifested world does I4 pra te bravīm tad u me mbodha svargyam agnim nacıketah prajānan anantalokaptım atho pratiştham viddhi, tvam etam mihrtam

14 (Yama said) Knowng well as I do, that fire (which Is) guhāyām

the aid to heaven, I shall descnbe it to thee-learn it of me, O Naciketas Know that fire to be the means of attaining the boundless world, as the support (of the universe) and as abidıng in the secret place (of the heart) ntltam guhayam abiding in the secret place (of the heart) It means literally, Indden in the cave. The cave or the hiding-place 1s

I. I. I6. Katha Upanışad 601 said to be in the centre of the body guhā yām sarīrasya madhye: Tarlırīya Brāhmana I 2 I 3 vidusām buddhau nivrstam Ś The central purpose of the passage is to indicate that the ultimate power of the universe is also the deepest part of our being See also I 2. 12 It is one of the assumptions of the Upanisad wnters that deep below the plane of our empirical life of imagination, will and feeling is the ultimate being of man, his true centre which remains unmoved and unchanged, even when on the surface we have the fleeting play of thoughts and emotions, hopes and desires When we withdraw from the play of outward faculties, pass the divisions of discursive thought, we retreat into the soul, the witness spirit within 15 lokādım agnim tam uvāca tasmai, yā ıstakā, yāvatīr vā, yathā vā sa cāpi tat pratyavadat yathoktam, athāsya mrtyuh punar evaha tustah 15. (Yama) described to him that fire (sacrifice which is) the beginning of the world (as also) what kind of bricks (are to be used in building the sacrificial altar), how many and in what manner And he (Naciketas) repeated all that just as it had been told, then, pleased with him, Death spoke again. lokadt the beginning of the world In the RV, Agma is identified with Praja-patt, the Creator, and so may be regarded as the source or origin of the world. In II 2. 9 we are told that the one Fire, having entered the universe, assumed all forms B U. I 2 7 makes out that 'this fire is the arka, the worlds are its embodiment' Ś, however, interprets lokadi as first of the worlds, as the first embodied existence prathama-sarirtvad Cp. C U where it is sad that all other things evolved from fire (tejas) which was itself the first product of essential being (sat). VI 8 4 16 tam abravīt prīyamāno mahātmā varam tavehādya dadāmi bhūyah. tavaıva nāmnā bhavitāyam agmh, srūkām cemām ane- ka-rūpām grhāna. 16 The great soul (Yama) extremely delighted, said to hım (Naciketas) I give thee here today another boon. By thine own name will this fire become (known) Take also this many- shaped chain. synka cham The word occurs again in I. 2. 3, where it means 'a road ' srnka utta-mayī, the road that leads to wealth S gives two meanıngs. ratna-mayīm mālām, a necklace of precious stones, (u) akutsstam gatim karma-mayim, the straight way of works which is productive of many fruits karma-vijnānam aneka-phala-hetutvāt.

602 The Principal Upanisads I I I8 aneka-rupam many-shaped While the ignorant are lmited to one form, the wise, who have attamed umty with the higher self, can assume many forms

17 trınācıketas trıbhır etya sandhım trıkarma-krt taratı janma-mrtyu brahmajajnam devam īdyam vıdıtvā mcāyye'mām sāntım atyantam etr 17 He who has lit the Naciketa fire thrice, associating with the three, performs the three acts, crosses over birth and death Knowing the son of Brahma, the omniscient, resplendent and adorable and realising him, one obtains this everlasting peace.

tr-naciketah one who has lit the Naciketa fire thrice Ssuggests an alternative One who knows about him, studes about him and practises what he has learnt tad-vyñānas tad-adhyayanas tad-anus- thanavan tribhir etya sandhim associating with the three S mentions 'father, mother and teacher,' or alternatively 'Veda, smrh and good men tri-karma three acts S suggests 'sacrifice, study and alms-giving,' tya ' adhyayana dāna brahmajajia, the knower of the universe born of Brahma, Agm, . who is known as jata-vedas or all-knower S, however, takes it as referring to Hiranya-garbha For Ramanuja, the individual jīva is Brahma-born He who knows him and rules his behaviour is Isvara Madhva says brahmano hıranya-garbhaj jatah brahmajah, brahmajaś ca asau jnas ca brahmajajnah, sarvajnah mcayya, realising in one's own personal experience tam viditoa Šāstratah, mcāyya drstvā catmabhavena Ś imam santim this peace It is the peace which is felt in one's own experience sva-buddhi-pratyaksam santım Ś Two tendencies which characterise the thought of the Upanisads appear here, loyalty to tradtion and the spirit of reform We must repeat the rites and formulas in the way in which they were orginally instituted These rules which derive their authorty from their antiquity dominated men's minds Innovations in the spint are gradually introduced 18 trınācıketas irayam etad vıdıtvā ya evam vidvams cinute nācıketamı, mrtyu pāšān puratah pranodya sokatigo modate svarga-loke 18 The wise man who has sacrficed thrice to Naciketas and who knows this three, and so knowing, performs meditation on fire throwing off first the bonds of death and overcoming' sorrow, rejoices in the world of heaven

I I 20 Katha Upamsad 603 naciketam meditation on fire agm-sabdena tad-vsayaka-jnānam ucyate Gopalayatīndra 19 esa te'gnır nacıketas svargyo yam avrnīthāh dvitīyena varena elam agnım tavaıva pravaksyantı janāsas, trtīyam varam nacketo vrnisva.I 19 This is thy fire (sacnfice) O Nacketas, which leading to heaven, which thou hast chosen for thy second boon. This fire (sacrifice) people will call by thy name only. Choose now, O Naciketas, the third boon Whoever sacrifices to Naciketas fire, knowing its nature as the fire born of Brahma, becomes verly of that nature and is not born again

NACIKETAS'S THIRD WISH 20 yeyam prete vıctkıtsā manusye 'stīty eke nayam astīti caike; etat vidyām anušiştas tvayāham, varānām esa varas trtīyah 20. There is this doubt in regard to a man who has departed, some (holding) that he is and some that he is not I would be instructed by thee in this knowledge Of the boons, this is the third boon preie departed Naciketas has no doubt about survival He has already said 'A mortal ripens like corn and like corn is born again' I 6 His problem. is about the condition of the liberated soul, muktalma-svarupa, Madhva says that prete means mukte. nästt. he is not Doubts about the future of the liberated being are not peculiar to our age In the B.U. Yajnavalkya says, the liberated soul, having passed beyond (pretya) has no more separate consciousness (samyna) He is dissolved in the Absolute consciousness as a lump of salt is dissolved in water He justifies the absence of separate consciousness to his bewildered wife Maitreyi 'Where everything has become the one self, when and by what should we * There is a verse on which S has not commented but Rangaramanuja mentions it yo vapyctam brahma-jajnatma-bhutam citum uidiva cmute naciketam. sa cva bhidva brahma-jajnatma-bhidah karot tad-yena punar na Whoever concenes the sacrificial structure of bricks as the body of jayate the Fire born of Brahma and kindles on it the sacnficial fire called Naciketa, he becomes one with the Fire born of Brahma and periorms the sacnifice by which he is not born again.

604 The Principal Upamsads I I.23 see, hear or think" He who is liberated from the limitations of name and form, who has become one with the all, cannot be said to exist in the ordmnary sense He is not limited to a particular consciousness, nor can he be said to be non-existent, for he has attained to real being (II 4 12-14) The question repeatedly put to the Buddha 1s, 'Does the Tathagata survive after death or does he not survive?' The Buddha refused to answer this question, holding that to say that he continues to exist would give rise to one kind of misunder- standing while to deny it would lead to others

2I devair atrāpı vicıkıtsıtam purā, na hi suvıneyam, anur eşa dharmah, anyam varam nacıketo vrnīşva, mā moparotsīr ati ma

21 (Yama said) Even the gods of old had doubt on this srjarnam

point It is not, indeed, easy to understand; (so) subtle is this truth Choose another boon, O Naciketas Do not press me Release me from this

22. devaır atrāpi vıcıkıtsıtam kila, tvam ca mrtyo yan na suvñeyam āttha, vaktā cāsya tvādrg-anyona labhyah, nānyo varas tulya etasya kaścit. 22. (Naciketas said ) Even the gods had doubt, indeed, as to this, and thou, O Death, sayest that it is not easy to under- stand (Instruct me) for another teacher of it, like thee, is not to be got No other boon is comparable to this at all Gods cannot have any doubts about survival; it is about the exact nature of the state of liberation which transcends the empirical state that there is uncertamty 23 Satāyusah putra-pautrān vrnīsva, bahūn pašun hasti-hiran- bhümer mahad-āyatanam vrnīşva svayam ca jiva sarado yam asvān

yāvad icchası 23. (Yama said ) Choose sons and grandsons that shall live a hundred years, cattle in plenty, elephants, gold and horses Choose vast expanses of land and life for thyself as many years as thou wilt mahad-ayatanam vast expanses S suggests sovereignty over vast domains of earth bhimeh prihvya mahad vstīrnam ayalanam āśrayam mandalam rājyam.

I I. 26. Katha Upanisad 605 24. etat tulyam yadı manyase, varam vrnīsva, vittam cira-jīvi-

mahā-bhūmau nacıketas tvam edhi, kāmānām tvā kāma- kam ca,

bhajam karomi 24. If thou deemest (any) boon like unto this, choose (that) as also wealth and long life. O Naciketas, prosper then on this vast earth I will make thee the enjoyer of thy desires. edhi prosper. Be thou king rājā bhava. S. 25. ye ye kāmā durlabhā marlya-loke sarvān kāmāms chandatah prārthayasva. ımā rāmāh, sarathāh satūryāh, na hīdrsā lambhanīyā

ābhır mat-prattābhih paricārayasva, nacıketo, maranam manusyah

mānuprāksīh 25. Whatever desires are hard to attain in this world of mortals, ask for all those desires at thy will Here are noble mardens with chariots and musical instruments. the like of them cannot be won by men Be served by these whom I give to thee. O Naciketas, (pray) ask not about death. The story of the temptation by Mrtyu occurs for the first time in the Upamsad and not in the account in the Taittiriya Brahmana. The temptation of Naciketas has points of similarity with that related of Gautama the Buddha Cp also the temptation of Jesus Naciketas is unmoved by the promises of transient pleasures and obtains from the god of death the secret of the knowledge of Brahman which carries with it the blessing of hfe eternal Gautama the Buddha also rejects the offers of Mara in order to obtain true wisdom There is this difference, however, that while Yama, when once his reluctance is overcome, himself reveals the liberating truth to Naciketas, Mära is the evil one, the tempter. 26 śvo-bhava marlyasya yad antakartat sarvendriyānām jara- yanti teah api sarvam jivitam alpam eva tavaiva vāhās tava nrtya-gīte 26 (Naciketas said-) Transient (are these) and they wear out, O Yama, the vigour of all the senses of men All life (a full life), moreover, Is brief Thine be the chariots, thine the dance and song. Stobhavah transient, existing till tomorrow, so things of a day, ephemeral What profit has a man of these things which are evanescent?

606 The Principal Upanisads I I 28. antaka. Yama who ends all Even the Creator is not eternal Ś says, sarvam yad brahmano'pı jīvıtam ayuh alpam eva kım utasmadadi dīrgha-jīuka. Naciketas portrays the human aspiration to reach the eternal as the goal of the truest safety from the ills and anxieties of finte experience The Buddhist view that everything that exists is fleeting and evanescent is suggested in this verse 27. na vittena tarpanīyo manusyah, lapsyāmahe vittam adrāks- ma cet toa jīvisyāmo yāvad īsısyasi tvam varastu me varanīyah sa eva 27. Man is not to be contented with wealth Shall we enjoy wealth when we have seen thee? Shall we live as long as thou art in power? That alone is (still) the boon chosen by me Man is not to be contented unth wealth The material guarantees of human security are fragile It is an earth-bound philosophy that makes man the end and aim of life, that recognises no value of a transcendental character What is the value of wealth or life, as they are impermanent? So long as death is in power we cannot enjoy wealth or life for the fear of death destroys the zest for living So Naciketas asks for self-knowledge, atma-vynanam, which is beyond the power of death Naciketas says that 'We shall live, so long as Yama endures' In other words, he is certam of our continuance in this cosmic cycle presided over by Yama permanence till the dissolution of the primal elements is called immortality abhitasamplavam sthanam amrtatvam ht bhasyate, quoted in Vacaspati's Bhāmati I I I What Naciketas is doubtful about, what Yama says, even the gods have doubts about, is in regard to the state of liberation

28 ajīryatām amrtānām upetya jīryan martyah kvadhasthah abhidhyayan varnaratıpramodān, atrdīrghe jīvite ko rameta prajānan

28 Having approached the undecaying immortality, what decaying mortal on this earth below who (now) knows (and meditates on) the pleasures of beauty and love, will delight in an over-long life?

Anyone who knows here below the joys of immortal life cannot be attracted by an earthly life of passion and speed No one who has a foretaste of that which perishes not or changes would find pleasure in earthly delights

I.2. I Katha Upanisad 60 29 yasmınn idam vıcıkıtsantı mrtyo yat samparaye mahati brahi nas tat, yo'yam varo gudham anupravisto nānyam tasmān naciketā urnīte 29 Tell us that about which they doubt, O Death, what there is in the great passing-on. This boon which penetrates the mystery, no other than that does Naciketas choose. samparaya. passing-on What is the great beyond? What is there after liberation? These questions lead naturally to others What is the nature of eternal reality> What is man's relation to it? How can he reach it? Naciketas has already attamed svarga-loka and is not raising the question of the post-mortal state He is asking about the great departure, mahān samparaya, from which there is no return, which is nirupādhišesa nirvāna according to Itouttaka 44 Mayluma Nikāya II opposes samparāyika attha to the dittha-dhammika attha Knowledge of life after death is regarded as of the utmost impor- tance See C U. V 3, I-4 where Svetaketu is told that he is not well instructed as he does not know about where the creatures go to from this world

Section 2

THE TWO WAYS I. anyac chreyo anyad utarva preyaste ubhe nanarthe purusam smnītah: tayoh śreya adadānasya sādhu bhavati, hīyate 'rthād ya u I (Yama said): Different is the good, and different, indeed, preyo vrnite.

is the pleasant. These two, with different purposes, bind a man. Of these two, it is well for him who takes hold of the good; but he who chooses the pleasant, fails of his aim. After testing Naciketas and knowing his fitness for receiving Brahma-knowledge, Yama explamns the great secret to him srayah the good, nthsreyasam S The highest good of man is not pleasure but moral goodness Cp Samyulta Nikāya I 4 2 6 tasmă satan ca asatan ca nāna hots do gatt, asanto mrayam yantı santo saggaparayana Therefore do the paths of the good and the evil of this world divide, the evil go to hell but the final destination of the good is heaven

608 The Principal Upanisads I23 In Samyutta Nıkāya V. 4 5 2 ınstead of sagga-parāyanā, we read mbbāna-parāyanam In N. P Chakravarti's edition of L'Udana (Sanskrıt), Paris, 1930, p 63, we read asantaś cawva santaś ca nānā yāntı tv rtas cyutāh, asanto narakam yāntı, santah svarga-parāyanah Cp Plato 'In every one of us there are two ruling and directing principles, whose gudance we follow wherever they may lead, the one being an innate device of pleasure, the other an acquired judg- ment which aspires after excellence Now these two principles at one time maintain harmony, while at another they are at feud

Phaedrus. within us, and now one and now the other obtamns mastery'-

2. Śreyaś ca preyaś ca manusyam etas tau samparītya vivinakts

śreyo hı dhīro'bhıpreyaso vrnīte, preyo mando yoga-kşemad dhīrah.

2 Both the good and the pleasant approach a man The vrnite

wise man, pondering over them, discriminates. The wise * chooses the good in preference to the pleasant The simple- minded, for the sake of worldly well-being, prefers the pleasant mandah the simple-minded Cf Herachtus 'Oxen are happy when they have peas to eat' Fr 4 'For the best men choose one thing above all else, immortal glory above transient things ' Fr 29 yoga-ksema worldly well-being . He adopts a materialist view of life The indispensable condition of spintual wisdom is a pure heart S dstinguishes between the elimination of faults and the acquisi- tion of virtues which are the results of Karma and the contemplation of the divine which is Jnana. Cassian divides spintual knowledge into practical and theoretic and argues that we cannot strive for the vision of God if we do not shun the stains of sin Illumination and umon follow purgation or the process of self-discipline 3 sa tvam prıyān prıyarūpāmš ca kāmān abhıdhyāyan nacıketo, tyasrāksīh, naıtām srnkām vıttamayīm avāpto yasyām magantı bahavo manusyãh : sarirady-upacaya-raksana-nimtltam for the sake of bodily welfare, S Cf BG IX 22 Dr. A Coomaraswamy makes out that the simple- minded prefers ksema or well-being to yoga or contemplation, yogac ca ksemac ca, taking his stand on Sutta Nipata 2 20 'Unlike and widely divergent are the habits of the wedded householder and the holy man without a sense of ego' asama ubho dūra-vrharavuttino, gıhī dāraposī, amama ca subbato He says that this verse means that the fool prefers the ease of the householder to the hard life of the Yogi See New Indian Antquary, Vol I, pp 85-86

I.2.6 Katha Upanisad 609 3. (But) thou, O Naciketas, hast rejected (after) examining, the desires that are pleasant and seem to be pleasing. Thou hast + not taken to the way of wealth, where many mortals sink (to rumn). synka see I. 16 If srnka means chain, then mayanti should read sayantt The meaning then is 'Thou hast not taken to the chain of wealth in which many mortals are entangled.' The Buddha refused the wheel-jewel, cakka-ratanam, the recognised symbol of temporal power Naciketas, by refusing all these temptations, makes out that his kingdom is not of this world. He hungers and thirsts for the eternal, in which alone he can find real satisfaction.

4 düram ete viparīte visūcī, avtdyā yā ca vidyeti jnātā. vdyābhīpsınam nacıketasam manye, na tvā kāmā bahavo lolupantah. 4 Widely apart and leading to divergent ends are these, ignorance and what is known as wisdom. I know (thee) Nacike- tas, to be eager for wisdom for (even) many desires did not distract thee. Ś suggests that audya or ignorance is concerned with the pleasant

avdyā kāma-karmātmikā vidya vatrāgya-tattva-jnāna-mayī R visayā. and uidya or wisdom with the good audya preyo-visaya, vidya śreyo-

5 avıdyāyām antare vartamānāh, svayam dhīrāh panditam manyamanāh dandramyamanah pariyantı mudhāh, andhenaiva nīyamānā 5. Abiding in the midst of ignorance, wise in their own yathandhah

esteem, thinking themselves to be learned, fools treading a blınd tortuous path go about like blind men led by one who is himself

See also M.U. I. 2-8; Maîtri VII 9 Cp Matthew. 'If the blind lead the blind, both shall fall into the ditch' XV 14 dandramyamāņāh. v dandravyamānāh, vişaya-kāmāgninā drla-cittāh R tise in their oun esteem Their ignorance is serenely ignorant of itself and so assumes the appearance of wisdom 6. na sāmparāyah pratıbhāti bālam pramādyantam vitta- mokena mudham: ayam loko nāstı para iti manī, punah punar vasam apadyate

6I0 The Principal Upanisads I. 2.8 6 What lies beyond shines not to the simple-minded, careless, (who is) deluded by the glamour of wealth Thinking 'this world exists, there is no other,' he falls again and again into my power mani thinking, manana-silo mani S He who is filled with selfish desires and attracted by worldly possessions becomes subject to the law of Karma which leads him from burth to birth and so he is under the control of Yama 7 śravanāyāpı bahubhir yo na labhyah, śrnvanto'pi bahavo yam na vıdyuh āścaryo vaktā kusalo'sya labdhā, āścaryo jñātā kusalānu- śrstah 7 He who cannot even be heard of by many, whom many, even hearing, do not know, wondrous is he who can teach (Him) and skilful is he who finds (Him) and wondrous is he who knows, even when instructed by the wise See B G VII 3 instructed by the unse mpunena ācāryena anusistah sah Nacketas is complimented by Yama as the seeker of final bliss 1s rare among men The task is very difficult for subtle is the nature of the Self The hidden depths of being are conceived as a great mystery Not many have the earnest purpose not many are able to find a proper teacher 8 na narenāvarena proktā esa suvrjñeyo bahudhā cıntyamānah. ananya-prokte gatır atra nāsty anīyān hy atarkyam anupra- māņāt 8 Taught by an inferior man He cannot be truly understood, as He is thought of in many ways Unless taught by one who knows Him as himself, there is no going thither for it is incon- cervable, being subtler than the subtle bahudha cintyamanah thought of in many ways, or it may mean 'much meditated upon' or 'concerved of as a plurality' whde the alman Is an absolute oneness ananya-prokte taught by one who knows Him as himself This IS S's rendering. He must be taught by one who is non-different, ananya, ie who has realised his oneness with Brahman I He alone can teach with the serene confidence of conviction As a man with experience, he is lifted above sectarian disputes It may also mean Cp Eckhart 'Some there are so simple as to think of God as if He dwelt there, and of themselves as being here It is not so God and I are one ' Pfeiffer's edition, p 206

I 2.I0 Katha Upanisad 'taught by one other than an inferior person,' 1 e. a superior person who knows the truth or 'taught by another than oneself,' i e. some teacher. For Rämanuja, the understanding, avagatth, which a person gets about the self when taught by one who has realised Brahman is impossible of attamment when taught by a person of inferior capacity Madhva means by it that it is inferor teaching when taught by a learned but unintelligent person for it has been variously understood and so is not easy of understanding. But when taught by one who sees no difference at all, there is no knowledge, not even of an mnferior kind. It is subtler than an atom and so cannot be perceived It is not to be understood by reasoning galtr atra näst without access to a teacher there is no way to it "There is no going thither' may mean either there is nothing beyond the knowledge of Brahman or there is no way back from samsara or worldly becoming, samsāra-gatth atarkyam. inconceivable, unreachable by argument The Supreme Self is unknowable by argument, as It is subtle, beyond the reach of the senses and the understanding based on sense data. It can be immediately apprehended by intuition 9. naisā tarkena matır āpaneyā, proktānyenaiva sujnānāya

yām tvam apas satyadhrıtır batāsı; tvādri no bhīyān prestha.

nacıketah prasta 9 Not by reasoning is this apprehension attainable, but dearest, taught by another, is it well understood. Thou hast obtained it, holding fast to truth. May we find, Naciketas, an inquirer like thee Mere reason unassisted by faith cannot lead to illumination. May we find an inquirer hike thee It is not only the pupil who is in search of the teacher, but the teacher is also in search of the pupil.

THE SUPERIORITY OF WISDOM TO WEALTH, EARTHLY AS WELL AS HEAVENLY I0 janamy aham scvadhir ity amtyam, na hy adhruvath prapyate hi dhruvam tat tato mayā nacıketas cıto'gnir anityair dravyaih prāptavān asmt mtyam. 1o I know that wealth is impermanent Not through the transient things is that abiding (one) reached; yet by me is laid the Naciketa fire and by impermanent means have I reached the everlasting

6I2 The Principal Upanışads I. 2 II By burning in the sacrifice all transient things is the eternal attaned Some translators (eg Max Muller and Hume) attrbute this verse to Naciketas But surely Naciketas has not yet performed the sacrifice called by his name S attributes these words to Yama, who makes out that through the sacnficial fire, he has obtamned the enduring sovereignty of heaven But this sovereignty is only relatively permanent Through the ephemeral means of Karma including sacrifices, nothing truly permanent can be achieved The performer of the Naciketa fire will endure as long as the cosmos lasts but such endurance is not eternity, since the cosmos with all that it contains will be absorbed mnto the eternal at the end of the cosmic day By 'impermanent means have I reached the everlasting' What Yama has attaıned ıs thus stated by Gopāla-yatindra adhikarapanno, dharmādharmaphalayoh, pradānena jantūnām myantrtvam āpannah If by the symbolic worship of so unstable a thing as fire we can attain an enduring state, then the view reminds us of a verse in Blake's Auguries of Innocence I We have to use the means of the empirical world to cross it and attain to the trans-empirical .. . brahma-prapti-sādhana-jnanoddesena 1 .. anıtyaır ıştakādı-dravyarr nācıketo'gns citah, tasmādd hetor mtya- phala-sādhanam jnānam prāplavān asmı. R

II kāmasyāptım jagatah pratısthām krator ānantyam abha- yasya pāram stoma-mahad urugāyam pratısthām drştvā dhrlyā dhīro nacıketo'tyasrākşīh II. (Having seen) the fulfilment of (all) desire, the support of the world, the endless frut of rites, the other shore where there is no fear, the greatness of fame, the far-stretching, the foundation, O wise Naciketas, thou hast steadfastly let (them) go

Before his eyes were spread out all the allurements of the world, including the position of Hiranya-garbha the highest state in the phenomenal world, obtaied by those who worship the Supreme by sacrifice and meditation, according to S, and he has rejected them all Here perhaps is suggested the contrast between the Vedic ideal of heaven and the Upanisad ideal of life eternal The world to which the rghteous go is the Brahma world In svarga-loka or heaven there 1 To see a world in a grain of sand, And a heaven in a wild flower, Hold infimty in the palm of your hand, And eternity mn an hour

I. 2 I2. Katha Upanisad 613 is no fear See Katha I. I2 When we pass beyond fear we pass beyond dualıty. BU I 4-2 The fulfilment of all desire can apply to the immortal Brahman. It is the support of the world, the ultimate. M U. III. 2 I. If this is the way we take these words, then the reference cannot be to the Vedic heaven but to eternal life or moksa. atyasraksih. this refers not to the rejection of eternal hife but to the rejection of a false view of the objects described in this verse kratu rite or worship upasanayah phalam anantyam S

APPREHENSION OF THE SUPREME THROUGH ADHYĀTMA-YOGA 12. tam durdarsam gūdham anupraviştam guhāhitam gahva- restham purānam adhyātma-yogādhigamena devam maivā dhīro harsa-śokan gahātı 12 Realising through self-contemplation that primal God, difficult to be seen, deeply hidden, set in the cave (of the heart), dwellang in the deep, the wise man leaves behind both joy and. SOrTOW gudham. deeply hidden It is hidden because we have to get behind the senses, mind and understanding. It is the very ground of the soul The Buddhists look upon every creature as an embryo of the tathagata, tathagata-garbha Every creature has the possibility of becoming a Buddha When we get into the inner being of the spirit, we are in immediate relationship with the Eternal This basic prin- ciple which we recognise by immediate experience or continued contemplation is the basis of human freedom It is the principle of indeferminacy, the possibilities of determinations which are not yet If we identify ourselves with what is determinate, we are subject to the law of determinsm 'If ye are led by the spirit, ye are not under the law' adhyālma-yoga self-contemplation visaycbhyah pratisamhrtya ceta- sālmam samadhanam S. adhyatma means pertaining to the self as distinct from adlbhuta, pertaming to the material elements and adladaiva, pertaming to the deities Adhyatma-yoga is yoking with one's essential self. It is the practice of meditation, a quiet, solitary sustained effort to apprehend truth which is different from the ordinary process of cerebration Yama answers Naciketas's question raised in I 29, about the mystenous divine being hidden behind the phenomenal world, in the depths of one's own being, which is difficult of access by ordmary

614 The Principal Upanisads I. 2 I4. means and yet is open to spiritual contemplation Yama, in different ways and phrases, brings out the impenetrable mystery of the inmost reality which is the object of search If the Brahma world is the fulfilment of all desires, this eternal blss is obtamed by the renunciation of all desires, while brahma-loka is the highest place

beyond it of the manifested cosmos, its farthest limit, there is the eternal

devam God See S U. I 3, Maitri VI 23 I3 etac chrutvā samparıgrhya martyah pravrhya dharmyam anum etam apya sa modate modanīyam hı labdhvā vivrtam sadma nacıke- tasam manye I3 Hearing this and comprehending (1t), a mortal, extracting the essence and reaching the subtle, rejoices, having attained the source of joy. I know that such an abode is wide open unto Nacıketas dharmyam the essence We must extract its essential nature, discern its real character anum subtle sūksmam Ś modanīyam the source of joy The deepest being is the highest value To attain Him is to gamn supreme, abiding bliss It is not merging in a characterless absolute, where all feeling fades out vivrtam sadma. the abode is wide open Naciketas can get released from his house of life, body and mind Cp the words of the Buddha 'Never again shalt thou, O builder of houses, make a house for me, broken are all thy beams, thy ridge- pole shattered' Yama says that Naciketas is fit for salvation, moksarham Ś It is suggested that the three steps of śravana (śrutva), manana (samparıgrhya) and mdıdhyasana (pravrhya) are mentioned mn this verse and these lead to ātma-darsana or atma-sāksāt-kāra (āpya) 14. anyatra dharmād anyatrādharmād anyatrāsmāt krlākrlāt anyatra bhūtāc ca bhavyāc ca yat tat pasyası tad vada. 14 (Naciketas asks ) Tell me that which thou seest beyond nght and wrong, beyond what is done or not done, beyond past and future what is done or not done Ś says effect and cause krtam kāryam, akrlam kāranam. Cp TU where it is said that the knower is not vexed with the thought 'why have I not done the good? why have I done the evil?' beyond past and future the eternal is a 'now' without duration (II 9)

2 I5 Katha Upansad 615 Naciketas asks for an account of that deepest realty nd of all extraneous externalities, the real which is deeper than all the happenings of tıme yad idrsam vastu sarva-vyavahara-gocarātītam 'aśyası janası tad vada mahyam Ś

THE MYSTIC WORD AUM 15 sarve vedā yat padam āmanantt, tapāmsı sarvān ca yad vadantı, yad icchanto brahmacaryam caranti, tat te padam samgra- hena bravimt, aum ity etat 15 (Yama says ) That word which all the Vedas declare, which all the austerities proclaim, desiring which (people) live the life of a relgious student, that word, to thee, I shall tell in bnef That is Aum See S U. IV 9; B G. VIII II pada word S means by it goal padaniyam, gamaniyam The Supreme is the goal of all revelation, of all religious practices and austerities. amananti avibhāgena pratipādayantı bralmacarya. the life of a religious student It is referred to in RV X 109 and described in Atharva Veda XI 5 It lasts for twelve years but may be longer Svetaketu was a brahmacarin from 12 to 24 The student is expected to live in the house of his teacher, wat on him, tend his house and cattle, beg for his own and his master's food, look after the sacrificial fires and study the Veda Detailed rules for bralmacarya are given in the Grlya Sutra Asvalayana says that a brahmacarin is required to be chaste, obedient, to drink only water and not sleep in the daytime I 22, I 2. Bral,macarya has come to mean contmence and self-restraint Aum is the prarava, which, by the time of the Upamsads, is charged with the sigmficance of the entire unnerse Deussen is certainly incorrect when he observes: 'Essentially it was the unknowableness of the first principle of the universe, the Brahman, and the impos- siblty of expressing it by word or illustration, which compelled the choice of something so entirely meaningless as the symbol Aum as a symbol of Brahman' The word first occurs in the Tatthriya Sandita of the Black Yajur Veda, III 2 9 6, where it is called the fan a a and indicates, accordingto Keith, the prolongation of the last ylble of the offering verse uttered by the Loty. In the Brahmanas, It errurs more frequently as a response by the adharyu to cach Rr Vedre verse uttered by the lctr, meaning, 'yes,' so be it, answering tn the Chastrn 'Amen' In thn .trweyr Brahmina V. 32, anm is treated as a mystic "ylab'e representing the eseence of the Vedas and the universe.

616 The Principal Upansads I 2 I9 It is the symbol of the mamfested Brahman (waking, dream and

IV 32 dreamless sleep) as well as the unmanifested beyond See Ma U.

16. etadd hy evāksaram brahma, etadd hy evāksaram param. etadd hy evāksaram jnātvā, yo yad ıcchatr tasya tat 16 This syllable is, verly, the everlasting spirit This syllable, indeed, is the highest end, knowing this very syllable, whatever anyone desires will, indeed, be hıs Ś makes out that Brahma is the lower Brahman and param, the higher. Whatever one may desre, the lower or the higher Brahman, his desire will be fulfilled 17 etad ālambanam śreştham etad alambanam param etad ālambanam jnātvā brahma-loke mahīyate 17 This support is the best (of all). This support is the highest; knowing this support, one becomes great in the world of Brahmā He attains Brahman, the higher, brahma eva lokah, or the world of Brahman, the lower, brahmanah lokah

THE ETERNAL SELF 18 na jāyate mrıyate vā vipašcin nāyam kutaścin na babhūva kaścit ajo mıtyah saśvato'yam purano na hanyate hanyamane sarīre. 18 The knowing self is never born; nor does he die at any time He sprang from nothing and nothing sprang from him He is unborn, eternal, abiding and primeval He is not slain when the body is slam See BG II 20 The Katha vipascıt becomes in the Gita, kadācit medhāuin Sayana RV IX 86 44 The self constitutes the inner reality of each indvidual It is without a cause and is changeless When it knows itself as the spint and ceases to know of itself as bound up with any name or form (nāma-rūpa) It realses its true nature puranah primeval, new even in old times, pura apr navah, or devoid of growth, vrddht-vwvarnitah I9. hantā cen manyate hantum hatas cen manyate hatam, ubhau tau na vijānīto nāyam hantı na hanyate

I 2 20 Katha Upamısad 617 19 If the slayer thinks that he slays or if the slain think that he is slain, both of them do not understand He neither slays nor is he slain See BG II I9 Here is the answer to the question of Naciketas about the mystery of death The self is eternal and death does not refer to it

20 anor anīyān mahato mahīyān, ātmāsya jantor nthito

tam akratuh paśyatı vīta-śoko dhātu-prasādān mahimānam guhāyām

ātmanah 20 Smaller than the small, greater than the great, the self 1s set in the heart of every creature The unstriving man beholds Him, freed from sorrow Through tranquillity of the mind and the senses (he sees) the greatness of the self anor aniyan .. smaller than the small, smaller than the minute atom When the self is thought of as a psychical principle, its smallness is emphasised See also II 2 3 where it is said to be 'the dwarf' and II 1. 12 where it is described as 'thumb-sized' In these cases, the old anmistic language is used When it is thought of as cosmic, its vastness is emphasised a-kraltth unstriving man He who is free from desire for external objects, earthly or heavenly, which distract the soul and distort its vzsion Ś adopts this view. He will, however, have the desire for salvation, mumuksulva. The Upamsad insists on the absence of strife or anxiety and refers to the man whose will is at peace 2 dhatu-prasadat through the tranquillity of the mind and the senses. ' Cp. CU (IIE 14 3) where it is said to be greater than the earth, greater than the sky. greater than all these worlds Cp Dionysius, De Di nom IX 2 3 Now God is called great in his pecuhar Greatness which gieth of itself to all things that are great and is poured upon all magmtude from outside and stretches far beyond it This Greatness 15 infimte, without quantity and without number' And Smallness or Ranty is attnbuted to God's nature because He is outside all soudity and distance and penetrates all things without let or hindrance This smallness is without quantity or quality, it 1s irrepressible, infinte, unlimited, and while comprehending all things, Is itsell incomprehensible ' Quoted by Ananda Coomaraswamy in New Irain Art.q.ary, Vol I, p 97. ' Cp Rawson 'Christian alaraxta, the untroubled peace of true futh. of trust which leads to vision is taught very emphatically by Jees ta the passage in John XIV beginning "Let not your hearts be i-oeb'ed " and in the sermon on the Mount with its repeated warning aruart anxious stnving as a hindrance in the way of entrance into :* lirgdon of Hewen. Ketha Upamisad (1934), P 107.

618 The Principal Upamsads I 2. 22. V dhatuh prasādāt, through the grace of the Creator The vision comes through the tranquillty of the senses and the mind according to the reading adopted by S According to the other reading, the vision is reached by the grace or self-revelation of the Creator God. If the second reading is adopted it will be a clear statement of the doctrine of Divine grace, which was developed in the ŚU III 20 There the reading 1s 'tam akratum paśyatı vītašoko dhatuh prasādān mahımānam isam (dhātuh prasādāt. jagato vrdhātā paramešvarah tasya prasādo 'nugrahak Vıdyāranya ) It does not, however, seem to be the mtention of the wrter here vita-sokah He who is freed from sorrow vigata-sokah . . anyatha durvgneyo'yam atma kamibhih prakrtarh purusarh Ś akratum samkalpa-raltam. See also Mahānārāyana U VIII 3

THE OPPOSITE CHARACTERISTICS OF THE SUPREME

2I. āsīno dūram vrajatı, šayāno yāti sarvatah kastam madāmadam devam mad anyo jnātum arhat. 21. Sitting, he moves far, lying he goes everywhere Who, save myself, is fit to know that god who rejoices and rejoices not?

See Iśa 4 and 5 By these contradictory predicates, the impossibility of con- cerving Brahman through empirical determinations is brought out. truddha-dharmavan. S Brahman has both the sides of peaceful stability and active energising In the former aspect He is Brahman; in the latter Isvara The latter is an active manifestation of the absolute Brahman, and not an illusory one as some later Advaita Vedäntins suggest

22. asarīram śarīresu, anavastheşv avasthitam, mahāntam vibhum ātmānam matvā dhīro na socats 22 Knowing the self who is the bodiless among bodies, the stable among the unstable, the great, the all-pervading, the wise man does not grieve The wise man who knows that his self, though now embodied and subject to change, is one with the impenshable ommipresent Self, has no cause for grief He goes beyond all fear and sorrow.

620 The Principal Upanisads I 2 24 Cp St Paul: Work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to do of His good pleasure' Epistle to the Philppians 2 12-13 Cp 'If thou askest how may these things be, interrogate grace and not doctrine, desire and not knowledge, the groaning of prayer rather than study, the spouse rather than the teacher, God and not man, mist rather than clanty, not light but fire all aflame and bearing on to God by devotion and glowing affection' St Bonaventura, Itinerary of the Mind, quoted from H O Taylor's Medraeval Mind, 3rd ed, Vol II, pp 448 S, however, gives a different interpretation by an ingemious exegesis 'Him alone whom he chooses by that same self is his own self obtamable' The self reveals its true character to one that seeks it exclusively. yam eva svatmānam eva sādhako vrnute prārthayate tenaivātmanā varitra svayam atmā labhyah nāyata evam ity etat mıskāmas cālmānam eva prārthayate, almanaiva atma labyate ily arthah

24. nāvirato dušcarıtān nāšānto nāsamahitah nāšānta-mānaso vāpı prajnānenainam apnuyāt 24 Not he who has not desisted from evil ways, not he who is not tranquil, not he who has not a concentrated mind, not even he whose mind is not composed can reach this (self) through right knowledge.

Saving wisdom cannot be obtained without the moral qualifica- tions here mentioned No one can realise the truth without illummna- tion, and no one can have illumination without a thorough cleansing of one's moral being See also M U. III. I 5, III I 8; Cp BU IV. 4 23 So long as we are mndulgent to our vices, so long as we pine away with hatred and ill-will to others, we cannot get at true knowledge The classical division of spiritual life into purgation, illumination and union gives the first place to ethical preparation, which is essential for the higher degrees of spintual hfe Moral disorder prevents us from fixing our gaze on the Supreme Until our mind and heart are effectively purged, we can have no clear vision of God It follows that man's effort is essential to grasp grace and profit by it Grace is not irresistible It is open to us to accept or reject it Election by God referred to mn the previous verse is not to be interpreted as fosterng fatahsm or predestiation, though the religious seer feels that even mn the first movement of the soul towards wisdom, the effort at purgation, the prime mover is God This verse gives the lie direct to the suggestion sometimes made that the spirtual and the ethical are not orgamically connected If we wish to attai the spintual, we cannot bypass the ethical

I3 I. Katha Upanisad 62I

25. yasya brahma ca ksatram ca ubhe bhavata odanah mrtyur yasyopasecanam ka ıttha veda yatra sah 25 He for whom priesthood and nobility both are as food and death is as a sauce, who really knows where he is? Cp RV. XI 129 Who knows for certam? Who shall here declare it? Whence it was born and whence come this creation? Anyone lacking the qualifications mentioned in the previous verse cannot understand the nature of the Supreme which contams the whole world Death leads to the reabsorption into the Supreme of

hghest place the entire world in which the Brahmanas and the Ksatriyas hold the

odanah food for the body. Even Death is absorbed in the Eternal. B U. I 2 I upasecanam sauce. We cannot know where the Omnipresent Spirit is any more than we can know where the hberated individual is, for they are not in any one place.

Section 3

TWO SELVES I. rtam pıbantau sukrtasya loke guham pravistau parame

chāyă-tapau brahma-vido vadantı, pancāgnayo ye ca tri-năci- parārdhe,

ketah I There are two selves that drink the fruit of Karma in the world of good deeds. Both are lodged in the secret place (of the heart), the chief seat of the Supreme. The knowers of Brahman speak of them as shade and light as also (the householders) who maintan the five sacrificial fires and those too who perform the triple Naciketas fire. It has been said already that the Eternal Reality which is greater than anything this world or the celestial offers can be reached by meditation on one's own inner self and not by ordmary empirical knowledge This section continues the account of the way in which the Supreme Self may be known This verse makes out that medita- tion on the mner self leads to the knowledge of the Supreme because the latter dwells in close fellowship with the individual self in the cave of the human intelligence R 'There are two drinking,' etc. shows that, 'as the object of devout meditation and the devotee abide together, meditaton is easily performed ' R.B. I 4 6.

622 The Principal Upanişads I 32 rtam: Karma. Ria signifies the divinely established order of the universe, both natural and moral. It here refers to the divme order connecting deeds with their results S means by it 'the truth because it is the inescapable fruit of action' rlam satyam avasyam bhāvituāt karma phalam S. sukrlasya, of good deeds: of their own deeds. sva-kytasya The two referred to here are the indrvidual soul and the Supreme self. Cp. M.U. III. I. 10, S.U. IV. 6 and 7, which go back to RV. I. 164. 20. Sayaņa, commenting on this verse, says that the reference is to the two forms of the atman, the individual soul (jivatman) and the universal (paramatman). But how can the self which is represented as looking on without eating, be treated as experiencing the rewards of deeds? Ś R, and Srinivasa mn his commentary on Nimbarka argue that it is loose usage of chattri-nyaya. When two men walk under an umbrella, we say there go the umbrella-bearers Madhva is more to the point when he quotes Brhat Samhita and says, 'The Lord Hari dwells in the heart of bemgs and accepts the pure pleasure arising from their good works' The Supreme in its cosmic aspect is subject to the chances and changes of times Isvara as distinct from Brahman participates in the processes of the world Madhva finds support in this verse for his doctrme of the entire disparateness of the individual and the universal souls parame parardhe. the chief seat of the Supreme The Kingdom of Heaven is within us It is in the deepest reaches of the soul that the human soul holds fellowship with God. chaya-lapau: shade and light, shadow and glowing or light paiicagnayah· those who maintain the five sacrificial fires All this indicates that while meditation is the way to saving knowledge, due performance of the ordained sacrifices gives us a measure of spiritual understanding

2. yas selur ījānānām akşaram brahma yat param, abhayam titīrsatām pāram nāciketam sakemahı 2. That bridge for those who sacrifice, and which is the highest imperishable Brahman for those who wish to cross over to the farther fearless shore, that Naciketa fire, may we master

selu. bridge Cp C U. VIII. 4 4 B.U. IV. 4 22. aja almā esa setuh M.U II. 2.5 It is that by which we pass from time to etermty. In the beginning, it is said that the sky and earth were one They became separated by an intervening river or sea of time and space, samsāra- sagara. Each one of us, here on earth, wishes to find his way to the farther shore by a ladder or a bridge If we think of a ladder, the way (pantha) is upward (urdhuam), if we think of a bridge, the way is across That which takes us across to the other shore is the immanent spiritual self which is at once the way and the goal The bridge holds

I33 Katha Upanişad 623 the worlds apart and also unites them See B.U IV. 4 22, VIII. 4 I. In Buddhist texts, the way from the vortex of existence, samsāra to the extiction of life's fires, nirväna is the eightfold path 'I am the way,' John XIV 6. He who calls himself the way appeared to St Catherne of Siena 'in the form of a bridge extending from Heaven to Earth over which all mankind had to pass' See Dona Lusa Coomaraswamy. The Perlous Bridge Harvard Journal of Astatic Studies, August I944 Two ways of crossing the river of samsara are indicated, the performance of the Vedic sacrifices, which leads to the heaven of the gods and the knowledge of Brahman The first prepares the way for the second, on the path of gradual liberation of krama-muktt. B.U IV 4 22

THE PARABLE OF THE CHARIOT

3 atmanam rathınam viddhi, sariram ratham eva tu buddhim tu saradhim viddhi, manah pragraham eva ca 3 Know the Self as the lord of the chanot and the body as, verily, the chanot, know the intellect as the charioteer and the mind as, verily, the reins The idea of the self riding in the chariot which is the psycho- physical vehicle is a familiar one See also Jataka VI. 242. The chanot with its sensitive steeds represents the psycho-physical vehicle in which the self ndes In Maitr IV. 4, the embodied self is spoken of as rathta or 'carted' and thus subjected to the conditions of mortality Mind holds the reis It may either control or be dragged by the team of the senses Rumi in his Mathnawi says: 'The heart has pulled the reis of the five senses' (I. 3275) The conception of Yoga derived from the root yu to yoke, to harness, to join is connected with the symbolism of the chariot and the team. Yoga is the complete control of the different elements of our nature, psychical and physical and harnessing them to the highest end. See Plato Phaedo 24-28, Phaedrus 246f In spite of difference in details, the Katha Up. and Plato agree mn looking upon intelligence as the ruling power of the soul (called buddhe or vinana by the Upanisad and nous by Plato) and auning at the integration of the different elements of human nature. Cp. Republic (IV. 433): 'The just man sets in order his own inner life, and is his own master and at peace with himself, and when he has bound together the three principles within him (1.e reason, emotion and the sensual appetites) and is no longer many but has become one entirely temperate and perfectly adjusted nature, then he will proceed to act, if he has to act, whether in state affairs or in private business of his own'

624 The Principal Upanisads I 39 4 indrıyānı hayān āhur vısayāms tesu gocarān, ātmendrıya-mano-yuktam bhoktety āhur manīsinah 4 The senses, they say, are the horses, the objects of sense the paths (they range over), (the self) associated with the body, the senses and the mnd-wise men declare-is the enjoyer. The ätman (self) is compared to the owner of a chariot (rathin), the body beig the chariot (ratha), buddht or intellect is the driver (sarathi), the horses are said to be the senses (andriyani), manas 1s the rein (pragraha) by which the intellect controls the senses 5 yas tv avıjnānavān bhavaty ayuktena manasā sadā, tasyendrıyāny avašyānı dustāśvā wva sāratheh 5 He who has no understanding, whose mind is always unrestrained, his senses are out of control, as wicked horses are for a chartoteer 6 yas tu vyjñānavān bhavatı, yuktena manasā sadā, tasyendrıyānı vašyānı sadaśvā wa sāratheh 6. He, however, who has understanding, whose mind is always restrained, his senses are under control, as good horses are for a charoteer sad good, well-trained 7. yas tv avynānavān bhavaty amanaskas sadā'sucih na sa tat padam apnotr samsāram cādhigacchatı. 7. He, however, who has no understanding, who has no control over his mind (and is) ever impure, reaches not that goal but comes back into mundane life samsaram mundane life, the world of becoming characterised by life and death ganma-marana-laksanam S 8 yas tu vijnānavān bhavatı samanaskas sadā śucih sa tu tat padam āpnotr yasmāt bhūyo na jāyate 8. He, however, who has understandng, who has control over his mind and (is) ever pure, reaches that goal from which he is not born again 9 vyñānasārathır yastu manah pragrahavān narah, so'dhvanah param apnotı tad vışnoh paramam padam 9 He who has the understandng for the driver of the chariot and controls the rein of his mind, he reaches the end of the journey, that supreme abode of the all-pervading.

I 3 II Katha Upamsad 625 visnu. all-pervadıng. tad unsnoh vyāpana-sīlasya brahmanah paramāt- mano vasudevakhyasya S The name is used for the Supreme Self. The development of this idea is taken up in the B.G. and the later Bhagavata religion. See RV I 154, 5; I 22 20, where Visnu, a deity of the solar group, is conceived as the giver of light and life

THE ORDER OF PROGRESSION TO THE SUPREME I0 indriyebhyah para hy artha, arthebhyas ca param manah, manasaś ca parā buddhir buddher ātmā mahān parah. 10. Beyond the senses are the objects (of the senses) and beyond the objects is the mind; beyond the mind is the under- standing and beyond the understanding is the great self. atmā mahan the great self Ś means by it the great soul of the universe said to be the first- born of avyakta, the unmanifest. According to the RV (X 121) in the beginning was the chaos of waters, floating on which appeared Hiranya-garbha, the golden germ, the first born of creation and the creator of all other human beings Hiranya-garbha is the soul of the umverse R V. X. 129 2. When the golden light of purusa is cast on all the rich content of prakrti, we have the mamifestations from crude matter to the dıvinities ın paradise.1 For R, mahan atma is the individual self karlr, which is indwelt by the highest self. R B. I. 4. I. II mahatah param avyaktam, avyaktāt puruşah parah puruşān na param kincit: sā kāsthā, sā parā gatth. II Beyond the great self is the unmanifest; beyond the unmanifest is the spirit. Beyond the spirit there is nothing. That is the end (of the journey), that is the final goal. avyakta' unmanifest It is beyond mahat, it is prakrlt, the universal mother from out of which by the influence of the light of purusa, all form and all content emerge into manifestation. Ś calls avyakta, māyā, avidyā. While puruşa, subject, and prakrti, object, are co-ordmnate principles at the stage of cosmic creation, : Cp Deussen 'We know that the entire objective universe is possible only insofar as it is sustained by a knowing subject This subject as the sustainer of the objective universe is mamifested in all individual subjects but is by no means identical with them. For the individual subjects pass away, but the objective universe continues to exist without them; there exists therefore the eternal knowing subject (Hwranya-garbha) also by whom it is sustained ' The Philosophy of the Upanışads, p 20I.

626 The Principal Upanisads I. 3 II. while their mnter-action is essential for all manifestation, purusa is considered to be higher as he is the source of light and his unity appears nearer to the ultimate one than the multiplicity of prakris, strictly speaking, however, the Pure Self is beyond the descriptions of unity, duality and multplicity For Ramanuja, avyakta is the body or the chanot It is called avyakta because the subtle body and not the gross body is referred to While there is agreement between S and Ramanuja, on the point, Ś proceeds to say that the subtle body has avdya or ignorance for its cause and therefore belongs to the world of maya 'Maya is properly called undeveloped or non-manifested since it cannot be defined as that which is or that which is not.' S B I 4 3 By auyakta, Ś means not the prakrh of the Samkhya but the maya-saktı which 1s responsible for the whole world mncluding the personal God For Ramanuja, avyakta denotes Brahman in its causal phase, when names and forms are not yet dıstınguished It is a real mode, prakāra or development, parinama of Brahman through which the universe is evolved RB Í 4 23-27 Madhva observes that 'the word avyakta which primarily denotes the Supreme Lord alone also denotes the other (matter), for it is dependent on Him and like unto a body of the Lord ' Suira Bhasya

purusan na param kincit beyond the Spirt there is nothing I4 I The term purusa goes back to the Purusa Sükta (RV X 90) and is distinctly personal in significance Purusa 1s the subject side of that within which are both subject and object, the light of unty and the darkness of multiplcity We do not reach it, until the end of the cosmic day So we can say that there is nothing beyond the purusa In these two verses we find a hierarchy of principles or beings which have later acquired highly technical significations We are asked to pass from outward nature to the one world-ground, avyakla, and from it to the spirit behind Between thetwo, purusa and prakyh, a certain prionty is given to purusa, for it is the light of purusa's consciousness that is reflected on all objects of the manifested umverse high or low, gross or subtle From the sense world where the senses reveal their objects, we pass to the dream world where manas or mind operates independent of the senses From this latter we pass to the world of dreamless sleep where the unmamiest prakrtt becomes the divine mother Those who are absorbed mn prakrtt, those who have attamed to the state of prakrtt-laya have the bliss and freedom of dreamless sleep, but it is not the illuminated freedom that we seek For that we must get to the purusa, who is the source of all Cp Pseudo Dionysius 'Do thou, in the intent practice of mystic contemplation, leave behind the senses and the operations of the

I. 3 I3 Katha Upanışad 627 intellect, and all things that the senses or the intellect can perceive, and all things which are not and things which are, and strain upwards in unknowing as far as may be towards the union with Him who is above all being and knowledge. For by unceasing and absolute withdrawal from thyself and all things in purity, abandoning all and set free from all, thou wilt be borne up to the ray of the Divine Darkness that surpasseth all being.' Mystical Theology, I. Mahat, avyakta and purusa are terms used by the Samkhya philosophy Avyakta is the prakrt or pradhana. When its equilibrium is disturbed by the influence of purusa, the evolution or srsti or the manifest world starts, and this evolution consists of twenty-three principles Mahat, the great principle, buddhi or intelligence, ahamkara self-sense, principle of individuation from which issue manas, the central, co-ordinatory sense-organ, 5-9, five buddhindriyas or sense organs, 10-I4, five karmendriyas or organs of action, 15-19, five tanmatras, or subtle elements, 20-24, five sthila-bhitas or gross elements Purusa, the twenty-fifth, is totally distinct in nature from all others, neither producing nor produced, though by its influence on prakrtt, it causes the evolution of the manifest world. The account in the Katha Up. is different from the classical Samkhya m many respects; there is no mention of aham-kara or self-sense, though it is true that the distinction between buddh and aham-kara, intellect and individuation is not a material one. While the Samkhya identifies buddhi and mahat, the Upanisad distinguishes them The purusa of the dualistic Samkhya is not beyond the avyakta or prakrti but is a co-ordinate principle It is doubtful whether avyakta refers to the prakrti of the Samkhya. See S.B I 4. I The Upanisad account gıves certain Sāmkhya ideas in a thestic setting.

THE METHOD OF YOGA I2 esa sarveșu bhūtesu gūdho'tmā na prakāśate, drśyate tvagryaya buddhyā skksmayā sūkşma-darsibhih. 12 The Self, though hidden in all beings, does not shine forth but can be seen by those subtle seers, through their sharp and subtle mtelligence. We must direct a serene and straight look at the Divine object. It is samyag-darsana which is quite different from occult visions or physical ecstasies 13 yacched vān manasī prājnas tad yacchej jnāna-ātmani jñānam atman mahatt niyacchet, tad yacchecchanta-atmani. 13 The wise man should restrain speech in mind; the latter

630 The Principal Upanisads II I.I. CHAPTER II Section I THE SELF IS NOT TO BE SOUGHT THROUGH THE SENSES I parāncı khān vyatrnat svayambhūs tasmāt parān pašyatı nāntarātman kaś cıd dhīrah pratyag-ātmānam aıksad āvrtta-cakşur amrtat-

I The Self is not to be sought through the senses The Self- vam icchan

caused pierced the openings (of the senses) outward, therefore one looks outward and not within oneself Some wise man, however, seeking life eternal, with his eyes turned inward, saw the self uyatrnat pierced The Self-caused has so set the openings of the soul that they open outwards and men look outward into the appear- ances of things but the rare soul ripe for spiritual wisdom withdraws his attention from the world, turns his eye inward, sees the Self and attains immortality S makes out that he cursed or injured them by turning them outward, lumsıavan hananam krlavän Such obser- vations which are disparaging to the legitimate use of the senses give the impression of the unworldly character of much of our best effort S's opinion is opposed to the view set forth in the previous section that senses are like horses, which will take us to our goal, if properly guided The Upanisad calls for the control and not the suppression of the senses Spiritual search has an inward movement leading to the revelation of the Divine in the inmost soul It is this aspect which is stressed in this verse . We generally lead outward lives, to have a vision of truth we must turn our gaze mnward Sce SU III 18, we must bring about an inversion of the natural orientation of our consciousness svayambhul self-caused Cp causa sut of Neoplatomsm That which causes itself or produces itself is different from the unproduced, the uncaused It is the Creator God and not the uncaused Brahman See Satapatha Brahmana I 9 3 10, Tarhirīya Brāhmana III 12 3 I BU II 6.3, IV 6 3, VI 5 4 avrlta-caksuh eyes turned inward We close our eyes to the phe- nomenal variety and turn them inward to the noumenal reahty : It were a vamn endcavour Though I should gaze for ever On that green light which lingers in the west, I may not hope from outward forms to win The passion and the life whose fountains are withmn Colerdge

II I 2 Katha Upanisad 631 The soul is like an eye When the eye rests on the perishing things of the world, it does not know the truth of things When it turns mward and rests on truth and being, it perceives truth Plato speaks of the object of education as a 'turning around of the soul' In the famous simile of the cave Plato compares those who are destitute of philosophic wisdom to prisoners in a cave who are able only to look in one direction. They are bound and have a fire behind them and a wall in front. They see shadows of them- selves and of objects behind them cast on the wall by the light of the fire They regard these shadows as real and have no notion of the objects to which they are due At last some wise man succeeds in escaping from the cave to the ught of the sun He sees real things and becomes aware that he had hitherto been deceived by shadows Cp. Phaedo 'The soul, when using the body as an instrument of perception, that is to say, when using the sense of sight or hearing or some other sense ... is then dragged by the body into the region of the changeable and wanders and is confused. But when returning into herself she reflects, then she passes into the other world, the region of purity and eternity and immortality, and unchangeableness which are her kindred and with them she ever lives, when she is by herself and is not let or hindered, then she ceases from her erring ways and being in communion with the unchanging is unchanging And this state of the soul is called wisdom.' Descartes pomnts to the necessity of turning away from external appearances and rising to the spintual realities which self-knowledge reveals. Only while the author of the Upanisad requires us to rise above intellection into insight when we will be imbued with the truth already present in the soul, Descartes asks us to strive to know the truth through reason. . The Upanisad points out that God is more manifest in the soul of man than mn the world outside It, therefore, demands a con- version of the spirit on itself. 2 parācah kāmān anuyanti bālās te mrtyor yantr vitatasya atha dhira amrtatvam viditva dhruvam adhruvesv iha na pāśam,

prārthayante. 2. The small-minded go after outward pleasures They walk into the snare of widespread death. The wise, however, recog- msing life eternal do not seek the stable among things which are unstable here. ' Cp the Chrıstian hymn. Swift to its close ebbs out life's little day Earth's joys grow dim, its glories pass away, Change and decay in all around I see, O Thou Who changest not, abide with me.

632 The Principal Upanisads II I.6 3 yena rūpam rasam gandham šabdān sparšāms ca marthunān, etenarva vyjānātı, kım atra parisısyate etad var tat 3 That by which (one perceives) form, taste, smell, sounds and touches of love, by that alone one perceives. What is there that remains (unknown to it)? This, verly, is that Everything is known by the Self and there is nothing which is unknowable to ıt sarvam evatvālmanā vijneyam, yasyātmano' vijneyam na kincit parisisyate, sa atma sarvajnah S Though the Self is not manifest as an object, it is ever present in all experience as the subject It is the ground of every possibility of thought, of every act of knowledge As S says, it is self-proven, svasiddha, for even he who denies it presupposes it 4 svapnāntam jāgarıtāntam cobhau yenānupaśyatt, mahāntam uıbhum ātmānam matvā dhīro na śocatt 4. That by which one perceives both dream states and waking states, having known (that as) the great, ommipresent Self, the wise man does not grieve svapnāntam dream states Literally dream-end It is sometimes suggested that at the end of a dream, before it is waking or sleeping we catch the self which is the pure subject It is the state when we dream that we dream

THE INDIVIDUAL SOUL, ETC, ARE ONE WITH THE UNIVERSAL 5 ya ımam madhvadam veda ātmānam jīvam antıkāt, īsānam bhūta-bhavyasya, na tato vijugupsate etad var tat 5. He who knows this Self, the experiencer as the living spirt close at hand as the lord of the past and the future-one does not shrink away from Him This, venly, is that madhv-ada experiencer Literally, honey-eater, 'the enjoyer of the fruit of action' karma-phala-bhujam S 6. yah pürvam tapaso jātam adbhyah pūrvam ajāyata, guhām pravišya tisthantam yo bhutebher vyapasyata etad 6 He who was born of old from austerity, was born of old var tat from the waters, who stands, having entered the secret place (of the heart) and looked forth through beings This, verily, is that The text refers to Hranya-garbha, who is mentioned in several

II. I. 9. Katha Upanisad 633 Upamisads There is no suggestion here of the unreality of the cosmc evolution adbhyah: the waters which refer to the mula-prakrh, the aspect of the Supreme Spirit which remais when the light of purusa 1s withdrawn into itself Cp CU VII IO. I, B.U V. 5, AU I. I-3; KU I 7 7. yā prānena sambhavaty adıtır devatāmayī, guhām pravišya tisthantī, yā bhūtebhir vyajāyata: etad vai tat. 7 She who arises with life, Aditi, the soul of the gods, who stands, having entered the secret place (of the heart), who was born with the beings. This, verily, is that. Adtti (a-dits, not bound, boundless) is said to be the mother of the gods, sarva-devata-mayi sarva-devatmika S. The term is used here in the sense of mother-nature,I prakytt, the source of all objectivity. S derives it from root ad 'to eat' and makes adilt the eater or experi- encer of all objects 'Born from the highest Brahman as prāna, ie in the form of Hıranya-garbha' hıranya-garbhasya eva viseşan- antaram aha. Ā 8 aranyor nihito jāta-vedā garbha iva subhrto garbhinībhih: dıve dıva īdyo jāgrvadbhır havişmadbhir manusyebhir agnih: 8 Agni, the all-knower, hidden in the fire-sticks, like the etad var tat.

embryo well borne by pregnant women, should be daily adored by the watchful men with oblations. This, verily, is that. Ths verse is quoted from Sama Veda I I. 8. 7, see also R.V. III. 29. 2. Both purusa and prakrli, the subject and the object are identified with the Supreme Reahty as they are two movements of His being. aranyoh. between the upper and the lower fire-sticks: uttaradhar- aranyol, Madhva. nıhıtah. hidden, mıtaram sthitah. 9 yataś codct śuryo astam yatra ca gacchatt, tari devās sarve'rpitās tadu nātyeti kas cana: etad var tat. 9 Whence the sun rises and where it goes to rest; in it are all gods founded and no one ever goes beyond that This verily, is that. See Atharva Veda X 18 16, BU I 5.23 The ancient Vedic gods are recogmsed by the Upanisads but : R V. (I. 89. 1o) 'Adıtı is the sky, Adıti the aur, Adıti is mother, father and son, Aditi is all the gods and the five tribes, Adsti is whatever has been and will be born '

634 The Principal Upanisads II I 12 they are all said to derive their being from the One Supreme Reality In verses 5-7, the living soul, the soul of the universe, infinite nature, are identified with Brahman; mn verses 8 and 9, Fire and Sun are ii. R said to have their realıty in Brahman devās sarve atman pratısthila

FAILURE TO COMPREHEND THE ESSENTIAL UNITY OF BEING IS THE CAUSE OF RE-BIRTH I0. yad eveha tad amutra, yad amutra tad anvıha, mrtyos sa mrtyum āpnoti ya iha nāneva paśyat I0. Whatever is here, that (is) there. Whatever is there, that, too, is here Whoever perceives anything like manyness here goes from death to death. II. manasaivedam āptavyam neha nānāsti kiñ cana: mrtyos sa mrtyum gacchatı ya rha nāneva paśyat II. By mind alone is this to be obtained There is nothing of variety here Whoever perceives anything like varety here, goes from death to death. In these two verses, the Supreme is declared to be devoid of any difference The multiplicity of the world does not touch the unity of the Supreme

THE ETERNAL LORD ABIDES IN ONE'S SELF 12. anguştha-mātrah puruso madhya ātmani tısthait isano bhūta-bhavyasya na tato uingupsate etad var tat. I2. The person of the size of a thumb resides in the mddle of the body. After knowing him who is the lord of the past and the future, one does not shrink (from Him) This, verily, is that. anguştha-matra-purusa' the person of the size of a thumb Tauttriya Aranyaka X. 38. 1, Š U III. 13, V. 8, Maıtri VI 38 In the story of Savitri, it is said that Yama, with his grim force extracted out of the body of Satyavan a person of the size of a thumb, bound in his snare and brought in his control ' See B.U I. 5 23, Revelation I 8. " tatah satyavatah kāyāt pāsabaddham vasam gatam angustha-mātram purusam mšcakārsa yamo balāt -M B. Vana Parva

II. I I5 Katha Upanisad 635 13. angustha-matrah puruşo yyotır wvadhūmakah isano bhuta-bhavyasya sa evadya sa u śvah: etad var tat. 13. The person of the size of a thumb resides in the middle of the body, like a flame without smoke. He is the lord of the past and the future He is the same today and the same tomorrow. This, verily is that. The lord of the past and the future is not a timeless Absolute but the ruler of the time order. S discusses this passage in his Sutra Bhasya (I. 3 24 and 25) and argues that the soul which is said to be of the size of a thumb is in realty Brahman Ramanuja and Nimbarka agree and hold that the highest self is called 'thumb-sized' since it dwells in the heart of the worshipper In B U the self is said to be 'as small as a grain of rice or barley and yet it is the ruler of all and lord of all,' V 5 I In C U ,it 1s said to be of the measure of a span, pradesa-matra, V 18 I Maitri states all the views of the size of the soul It tells us that a man 'reaches the supreme state by meditating on the soul, which is smaller than an atom or else of the size of the thumb, or of a span, or of the whole body ' VI 38.

THE RESULTS OF SEEING VARIETY AND UNITY I4 yathodakam durge vystam parvatesu vidhavati, evari dharman prthak pasyams tān evāmidhāvatı. 14. As water rained upon a height flows down in various ways among the hills, so he who views things as varied runs after them (distractedly). He who perceives differentiation of dharmas is condemned to the restless flowing he percerves 15 yathodakam suddhe śuddham asiktam tadrg eva bhavati, evam muner viānata ātmā bhavatr gautama. 15. As pure water poured forth into pure becomes the very same, so the self, O Gautama, of the seer who has understanding becomes (one with the Supreme). ladrg cua the very same Literally just such Ś affirms metaphysical identity between the individual soul and the Supreme Self. Ramanuja and Nimbarka hold that the mndividual soul is non- different, 1e not separate from the Supreme Self. It attains equality with the Supreme See MU III. z 8 manana-silasya almapi param-atma-jnancna viśuddhas san visuddhena param-atmanā samano bhavat: R. Cp the observations of the Christian mystics. Bernard of Clair- x

636 The Principal Upanisads II 2 2 vaux says 'As a drop of water poured into wine loses itself and takes the colour and savour of wine, so in the saints all human affections melt away, by some unspeakable transmutation into the will of God For how could God be all in all if anything merely human remained in man? The substance will endure, but in another beauty, a higher power, a greater glory ' St Theresa says 'Spiritual marriage is like rain falling from the sky mnto a river, becoming one and the same liquid, so that the river water and the rain cannot be divided; or it resembles a streamlet flowing into the ocean which cannot afterward be dissevered from it'

Section 2

THE INDIVIDUAL SELF

I. puram ekādāša-dvāram ajasyāvakra-cetasah, anusthāya na socatı vimuktasca vimucyate. etad var tat. I. (There is) a city of eleven gates (belonging to) the unborn, uncrooked intelligence By ruling it one does not gneve and being freed is freed indeed. This, verily is that.

ekadasa-dvaram eleven-gated B.G (V. 13) mentions mne gatesI which are the two eyes, two ears, two nostrils, mouth, anus and generating organ ' Here two others are mentioned to make up eleven and they are the navel and the saggital suture, the opening at the top of the skull (A U. III 12), through which the liberated soul is said to escape at death a-vakra-cetasah whose thoughts are not crooked avakram akufilam. anusthaya ruling (the city) S takes it to mean 'contemplating,' dhyatva When the soul controls the gates and lives in peace it is free from sorrow. It is freedom which begins here (jivan-mukti) and leads after death to complete release (vrdeha-mukli). 2 hamsaś sucışat, vasur antarıkşasat hota vedisat, atithir

nyşat, varasat, rtasat, vyomasat, abjā, gojā, rtajā, adrıjā, duronasat,

rtam brhat. 2 He is the swan (sun) in the sky, the pervader in the space (between earth and heaven), the pnest at the altar, the guest in the sacrificial jar (house). He dwells in men, in gods, in the right and in the sky. He is (all that is) born of water, sprung * Bunyan in his Holy War describes the human soul as hving mn a city with five gates which are the five senses.

II.2 5 Katha Upanisad 637 from the earth, born of right, born of mountain, He is the true and the great. This hamsavati mantra whose seer is Vama-deva is a prayer to the sun who illumines the world and dispels the darkness of men See R V IV 40. 5; Vajasaneyr Samhita X 24, XII 14, Taittrīya Samhita III 2 10 I, Satapatha Brahmana VI 7 3 II vasu' the pervadıng vāsayatr sarvan S hota priest 'Fire' according to S hotagmh, agnir var hota ity sruteh In the Satapatha Brahmana, the triune Agm is identified with the sun in heaven, the air in the space between earth and heaven and with the priest or the guest on earth Here, Agni, the Supreme energy is Identified with Brahman or the Atman The verse affirms that the whole universe is non-different from the Supreme Brahman. etat sarvam aparicchinna-satya-rūpa-brahmātmakam R 3. ürdhvam prānam unnayaty apānam pratyag asyati, madhye vāmanam āsīnam višve devā upāsate. 3. He leads the out-breath upward, he casts inwards the in-breath, the dwarf who is seated in the middle, all the gods adore.

Originally prana meant breath and was used for the Supreme Being In the early Upanisads, all the vital powers (1 e, speech, breath, eye, ear and manas) are called pranāh. B U. I. 5. 3, TU. I 7. These are looked upon as varieties of breath or as powers presiding over different parts of the body. Prana and apana stand for breaths in expiration and inspiration respectively. vamanam. the dwarf (another name for the thumb-sized person, augustha-matra purusa) "Worthy to be served,' vananiyam sambha janiyam S visve devah: all the gods S interprets as 'the senses and the vital powers' which are subject to the person within, who is their Lord whom they worship by their unmterrupted activity 4. asya vısramsamānasya śarīrasthasya dehinah, dehād vmucyamānasya kım atra parısisyate: etad var tat. 4. When the embodied self that dwells within the body slips off and is released from the body, what is there that remains? This, verily, is that. What remains is the Umversal Soul 5. na prānena nāpānena martyo jīvat kas cana itarena tu jīvantı, yasminn etāv uoāsritau. 5. Not by any outbreath or inbreath does any mortal what-

638 The Principal Upanişads II 2 8. ever live But by another do they live on which these (life- breaths) both depend This verse repudiates the materialist doctrine that the soul 1s just an assemblage of parts It makes out that as the house and the dweller are separate, the destruction of the house does not mean the destruction of the dweller The loss of the body does not mean the dissolution of the soul, while desertion of the body by the soul would mean the disintegration of the body

REBIRTH 6 hanta ta ıdam pravaksyāmı guhyam brahma sanātanam yatha ca maranam prāpya ātmā bhavatr gautama 6 Look (here) I shall explain to you the mystery of Brahman, the eternal, and also how the soul fares, after reaching death, O Gautama 7. yonım anye prapadyante sarīratvāya dehinah, sthānum anye'nusamyantı, yathā karma, yathā srutam. 7. Some souls enter into a womb for embodiment; others enter stationary objects according to their deeds and according to their thoughts While the Upanisads insist on the independent realty of the Supreme Self they also affirm the reality of the individual soul Here the law of Karma that we are born according to our deeds ıs assumed. yathā śrutam yādrsam ca ijnānam upārtam tad anurūpam eva Sarīram pratrpadyanta iti 8 ya esa suptesu jāgartı kāmam kāmam puruso mırmimānah tad eva sukram tad brahma tad evamrtam ucyate tasmın lokāh śrıtāh sarve, tad u nātyetr kas cana etad var tat. 8 That person who is awake in those that sleep, shaping desire after desire, that, indeed, is the pure That is Brahman, that, indeed, is called the immortal In it all the worlds rest and no one ever goes beyond it This, verily, is that. kamam kamam desire after desire, really objects of desire Even dream objects like objects of waking consciousness are due to the Supreme Person Even dream consciousness is a proof of the existence of the self See B U IV 3 No one ever goes beyond i cp Eckhart 'On reaching God all progress ends'1 ' Quoted in New Indtan Anhquary, Vol I, p 205

II 2 II Katha Upanisad 639 THE INNER SELF IS BOTH IMMANENT AND TRANSCENDENT 9 agnir yatharko bhuvanam pravisto rupam rupam prati-rūpo babhūva, ekas tatha sarva-bhutantar-atma rupam rūpam prati-rūpo bahiś ca 9 As fire which is one, entering this world becomes varied in shape according to the object (it burns), so also the one Self within all beings becomes varied according to whatever (it enters) and also exists outside (them all). Cp. R V. where Indra, in his conflict with the demons, is said to have assumed many forms through his magic powers, becoming the counterform of every form rūpam rūpam prati-rūpo babhūva tdro māyāblnh pururūpa īyate VI 47 18 bahts outside While the Self assumes many forms, it is yet outside the manifested world in its own unmodified nature svena avrkytena rūpena akasavat. Ś This verse teaches the immanence as well as the transcendence of the Supreme Self Cp RV X 90, where all beings are said to be a quarter of the purusa while three-quarters are III 9 and 1o ımmortal ın heaven, trpād asyāmrlam div RV X 90. 3, SU

I0. vayur yatharko bhuvanam pravisto rūpam rupam prati-rūpo babhūva, ekas tatha sarva-bhūtāntar-ātma rupam rūpam prati-rupo bahiś ca 10. As air which is one, entering this world becomes varied in shape according to the object (it enters), so also the one Self within all beings becomes varied according to whatever (it enters) and also exists outside (them all) II süryo yathā sarva-lokasya caksur na lipyate cakșușair bāhya-dosaih ekas tatha sarva-bhūtāntar-ātma na lıpyate loka-duhkena II Just as the sun, the eye of the whole world, is not defiled bāhyah.

by the external faults seen by the eye, even so, the One within all beings is not tainted by the sorrow of the world, as He is outside (the world). The verse admits the reality of the pain of the world but denies that it touches the Supreme Self which is our inner being. The forms

640 The Principal Upanişads II. 2 14. which the Supreme assumes are not its modifications but are the manifestations of its possibilities The Supreme Self is unaffected by the pain of the individual selves because the pai of the mdividual self is due to its identifying itself with its psycho-physical vehicle The individual ego makes a confusion between the self and what 1s not the self. The Supreme, on the other hand, does not suffer because it is not subject to ignorance (avidya) and it does not identify itself with any of the accidents to which its various psycho-physical vehicles are subject. 12. eko vašī sarva-bhūtāntar-ātmā ekam bījam bahudhā yah karoti, tam ātmastham ye'nupasyantı dhīrās tesām sukham šāsva- tamı netaresām. I2. The one, controller (of all), the inner self of all things, who makes his one form manifold, to the wise who percerve him as abiding in the soul, to them is eternal bhss-to no others vasi: controller See B U. IV. 4 22, Ś U. VI. 12 atmastham. abiding in the soul The Supreme dwells in the inmost part of our being sva-sarīra-hdayākāse buddhau caranyākārenābhivyakiam Ś Cp I John IV. 13 'Hereby know we that we abide in Him and He in us, because He hath given us of His sparit ' who makes hns one form mamfold It is one in the unmanifested condition It becomes manifold in the mamifested condition eki-bhū- tavibhagavasthamtamo-laksanam brjam mahadādi bahu-vidha-prapanca- rūpeņa yah karot tam R

I3 nıtyo'nıtyānām cetanaś cetanānām eko bahūnām yo vrdad- hāti kāmān, tam ātmastham yenupasyantı dhīrāh; tesām šāntıs šāśvatī, netaresam. I3. The one eternal amid the transient, the conscious amid the conscious, the one amid many, who grants their desires, to the wise who perceive Him as abiding in the soul, to them is eternal peace and to no others See S U. VI 13 nityo'nityanām, sometimes nityo nityānam the one eternal among the eternal. The Supreme grants the desires of many. We may see here the doctrine of Divine providence I4. tad etad itı manyante' mrdesyam paramam sukham, kathar nu tad vijānīyam kimn bhāti vibhati va

II. 3. I. Katha Upanisad 64I 14. This is that and thus they recognise, the ineffable Supreme bliss How then may I come to know this? Does it shine (of itself) or does it shine (in reflection)? Does the Supreme shine in Himself (see III. I. 3. 12) or does He shine in His expression? I5. na tatra sūryo bhāti, na candra-tārakam, nemā vidyuto bhānti, kuto'yam agnih: tam eva bhāntam anubhāts sarvam tasya bhāsā sarvam idam vibhāti. 15. The sun shines not there, nor the moon and the stars, these lightnings shine not, where then could this fire be? Everything shines only after that shining light. His shining illummes all this world. The Supreme who is the source of all light, 'the master light of all our seeing'I cannot be known by any earthly light Our knowledge cannot find him out See M U II. 2 10; S U. VI 14; B G. XV. 12 The symbol of light is the most natural and umversal Plato mn his Seventh letter com- pares the sudden mspiration of the mystic to a 'leaping spark.' In the myth of the cave, the real world is a realm of light outside the cave The Old Testament and the Zoroastrian religion speak of the antagonism between darkness and hight In the First Epistle of John, we read, 'God is light and in him is no darkness at all.'

Section 3 THE WORLD-TREE ROOTED IN BRAHMAN I. ürdhva-mūlo'vāk-sākha eşo'śvatthas sanātanah, tad eva sukram tad brahma, tad evamrtam ucyate. tasmın lokāh śritāh sarve tad u nātyeti kas cana: etad vai tat. I. With the root above and the branches below (stands) this ancient fig tree. That (indeed) is the pure; that is Brahman. That, indeed, is called immortal In it all the worlds rest and no one ever goes beyond it This, verily, is that. tad cva. that indeed, 1e the root of this tree The description here mythology has its analogue in the description of the tree Igdrasil n Scandinavian

' Revelation XX I 23.

642 The Principal Upanişads II 3 4 The tree of life has its unseen roots in Brahman The tree, roots and branches represent Brahman in its manifested form While the tree of life is said to be imperishable Brahman, B G, which uses this illustration, asks us to cut off the tree of existence by the potent weapon of non-attachment XV I 3 The tree grows upside down It has its roots above and branches below See S U III 9, Matri VI 4 The branches below are for Madhva the lower gods avamcah adhamāh devāh šākhāh yasya asau

THE GREAT FEAR 2. yad ıdamı kıñ ca jagat sarvam prāna ejatı mhsrtam mahad bhayam vajram udyatam, ya etad uidur amrtās te bhavantr 2. The whole world, whatever here exists, springs from and moves in life (It is) the great fear (like) the upraised thunder- bolt, They that know that become immortal The whole world trembles in Brahman parasmin brahmam saty ejatr kampate Ś 3. bhayād asyāgnıs tapatı, bhayāt tapatı sūryah bhayād indras ca vāyus ca, mrtyur dhāvatr pañcamah. 3 Through fear of him, fire burns, through fear (of him) the sun gives heat; through fear both Indra (the lord of the gods) and wind and Death, the fifth, speed on their way. See T.U II 8 I The source and sustaining power of the universe ıs Brahman Evolution is not a mechancal process It is controlled by Brahman, who is here represented as prana, the life-giving power jagato mūlam prana-pada-laksyam prāna-pravrttir apr hetutvāt Ā

PERCEPTION OF THE SELF 4 tha ced asakad boddhum prāk sarīrasya visrasah, tatah sargesu lokesu śarīratvāya kalpate 4. If one is able to percerve (Him) before the body falls away (one would be freed from misery), (if not) he becomes fit for embodiment in the created worlds asakat able It is sometimes split up into na sakat, unable, 1e If one fails to know it The simplest meaning would be 'If one is not able to know (the Supreme) before the body falls away, one becomes fit for embodiment in the created worlds' S mterprets the verse

II. 3 8 Katha Upanisad 643 thus 'If here, in this life, a man is able to know the awe-inspiring Brahman before the falling of the body, he is freed from the bond of samsara; if he is not able to know, then for lack of knowledge, he takes embodiment in earth and other created worlds.' sargesu lokesu created worlds V sarvesu kalesn, at all times The verse teaches that it is possible for us to attain the saving wisdom here and now. 5. yathādarse tathātmani, yathā svapne tathā pitr-loke, yathāpsu parīva dadrse, tathā gandharva-loke chāyā-tapayor iva brahma-loke. 5 As in a mirror, so (is it seen) in the soul, as in a dream, so in the world of the manes, as (an object) is seen in water, so in the world of the gandharvas; as shade and light in the world of Brahmā. He can be seen in this life as mn a glass, if his mind is pure and clear In the region of the departed, he can be seen only as a reminis- cence, a remembrance of dreams In the world of the gandharvas, he can be seen as a reflection in trembling waters In the world of Brahma he can be seen clearly as shade and light. gandharvas* angels who live in the fathomless spaces of air. R.V. VIII. 65 5; see also B.U. IV 3 33 6. indrıyānām prthag-bhāvam udayāstamayau ca yat, prthag uipadyamānanam matva dhīro na socati. 6. Knowing the separate nature of the senses, which spring separately (from the vanous subtle elements) and (knowing also) that their rising and setting (are separate), the wise man does not grieve. The discrimination of the Self from the sense organism is here insisted on. When the wise man knows, that the material senses do not come from the Self, that their rise and fall belong to their own nature, he gneves no more 7 ıdrıyebhyah param mano manasas sattvam uttamam, saltvad adhı mahān atmā, mahato'vyaktam uttamam 7. Beyond the senses is the mind; above the mind is its essence (intelligence); beyond the intelligence is the great self; beyond the great (self) is the unmanfest saltea essence Intelligence constitutes the essence of the mind. See notes on I. 3 10 and II S. avyaktāt tu parah puruso vyāpako'linga eva ca, yam jratva mucyate jantur amrtatvam ca gacchati.

644 The Principal Upansads II 3 90 8. Beyond the unmanifest is the person, all-pervading and without any mark whatever. By knowing whom, a man is liberated and goes to life eternal alinga without any mark See M U. III 2 4, Maitri V 3I, 35; VII 2. 'Without any empircal attributes.' sarva-samsāra-dharma- varntah S Linga is a distinctive mark or sign. In logic, it is an invanable sign which constitutes the basis of inference Linga refers to lınga-sama stiksma-sarīra, the entity consisting of buddhi, aham- kāra, manas, indriyān, tanmātrāni SU VI 9, Maitri VI Io I9 If linga is taken in this sense, it means that the Supreme needs no subtle body as it is not subject to death and re-birth 9. na samdrše tişthati rūpam asya, na caksuşā paśyati kaścanainam hydā manīşā manasābhiklpto ya etad vidur amrtās te bhavanti. 9. Not within the field of vision stands this form No one soever sees Him with the eye By heart, by thought, by mind apprehended, they who know Him become immortal. The first half points out that we cannot form a visual image of the Supreme Person and the second half urges that we can still apprehend Him by heart, by thought and by mind The Supreme Reality is to be apprehended through the concentrated direction of all mental powers manisa (refective) thought vikalpa-varnta buddhi manas mind, true insight in the form of meditation manana-rupena samyag-darsana Ś. When the mind becomes clear and the heart pure, God-vision arıses Cp RV I 61 2 hrdā manasā manīsā We must seek God in our hearts and our souls The process is called introversion, the solitary communing of the soul with God, the thought of the alone to the Alone, as Plotinus described it Cp Cassian. 'The mind will come to that incorruptible prayer which is not engaged in looking on any image, and is not articulate by the utterance of any voice or words, but with the intentness of the mind aglow, it is produced by an meffable transport of the heart, by some insatiable keenness of spint, and the mind being placed beyond all senses and visible matter, pours it forth to God with groanings and sighs that cannot be uttered 'I abluklpta: apprehended As the concept of God is formed by our mental nature, it cannot be identical for all This attitude develops charty, open-mindedness, disinclnation to force one's views on other people's attention If the Hindu does not feel that he belongs to the : Collation X II quoted in Dom Cuthbert Butler. Benedichine Monachism, 2nd Ed (1924), P 79

II. 3 II. Katha Upanisad 645 chosen race, if he is relatively free from a provincial self-righteousness, it is to no small extent due to the recognition that the concepts of God are relative to our traditions and traming I0 yadā pancāvatrsihante jnānāni manasā saha, buddhis ca na vicestatı, tam ahuh paramam gatim. 10 When the five (senses) knowledges together with the mind cease (from their normal activities) and the intellect itself does not stir, that, they say, is the highest state. Cp Boehme. 'When thou standest still from the thinking of self and the willing of self; when both thy intellect and will are quiet and passive to the expressions of the eternal world and spirit, and when thy soul is winged up and above that which is temporal, the outward senses and the imagination being locked up by holy abstraction, then the Eternal Hearing, Seeing and Speaking will be revealed in thee, and so God heareth and seeth through thee, being the organ of this spirit and so God appeareth in thee and whispereth to thy spirit Blessed art thou, therefore, if thou canst stand still from thy self-thinking and self-willing and canst stop the wheel of thy imagination and senses' II. tām yogam iti manyante sthirām indriya-dhāranām apramatias tada bhavati, yogo hi prabhavāpyayau. II. This, they consider to be Yoga, the steady control of the senses. Then one becomes undistracted for Yoga comes and goes apramattah undistracted pramāda-varntah samādhānam prati-mtyam prayalnavan Ś See also C U I. 3 12 and II. 22 2, MU. II 2. 4 In Buddhism all virtues are said to be centred in apramada (Pali appamado). Keenness is the way of eternal life and slackness the way of death appamado amatapadam, pamādo maccuno padam Dhamma- pada 21. prabhavapyayau comes and goes Vigilant keenness is necessary in Yoga, as it comes and goes. jananāpāya-dharmakah Š. pratıkşanāpāyasālıtayā avadhānam apeksitam R If we are careful we will acquire it; if we are careless we will lose it Mind is liable to fluctuation and therefore we should be extremely careful It is sometimes interpreted as 'beginning and end' 'The world sinks down in Yoga and agam is created afresh,' says Deussen. This is later Patanjala Yoga.

646 The Principal Upamşads II 3 I4 THE SELF AS EXISTENT I2, nawa vācā na manasā prāptum śakyo na caksuşā, astīt bruvato'nyatra katham tad upalabhyate I2. Not by speech, not by mind, not by sight can he be apprehended How can he be comprehended except by hum who says, 'He is'? He can be comprehended only by those who affirm that 'He is' The self as the knowing subject can never become an object. It can be realised through Yoga While He transcends the ordinary means of apprehension, He can be immediately experienced through Yoga, and for such apprehension faith in His existence is an mndis- pensable condition The conviction of the reahty of that which is sought is the prerequisite Commenting on this verse, S argues that the Supreme Brahman who is concerved as the source of the umiverse must be regarded as existent We cannot conceive of the world as produced from nothmg The world effect must have an existent cause We can at least reasonably say of God that He is Cp Epistle to the Hebrews 'He that cometh to God must believe that He 1s' Cp St Bernard 'Who is God' I can think of no better answer than, He who is Nothing is more appropnate to the eternity which God is If you call God good, or great or blessed, or wise or anything else of this sort, it is included in these words, namely, He is' I3 astīty evopalabdhavyas tattva-bhavena cobhayoh, astīty evopalabdhasya tattva-bhāvah prasīdatı 13 He should be apprehended only as existent and then mn his real nature-in both ways When He is apprehended as existent, his real nature becomes clear (later on) The primary assertion that can be made of the Self is the declaration of existence, pure and simple ubhayoh in both ways In the conditioned and the unconditioned ways sopadhika-mrupadhkayoh Ś. Rational faith in the existence of Brahman leads on to spiritual

believer expenence in which His nature is revealed to and understood by the In this section, the author speaks to us of the disciphne of Yoga by which man's whole being is unified and concentrated on the realization of the highest Being who is also the inner and real self I4. yadā sarve pramucyante kāmā ye'sya hrdı śrtāh, atha martyo'mrto bhavaty atra brahma samaśnute 14. When all desires that dwell within the human heart are

II. 3. 17. Katha Upanisad 647 cast away, then a mortal becomes immortal and (even) here he attameth to Brahman. When self-seeking desire, ignorance and doubt disappear, the vision of God is attamed. The Upanisad treats fellowship with God as the consummation of spintual experience

15 yadā sarve prabhidyante hrdayasyeha granthayah, atha martyo' mrto bhavaty etāvad anuśāsanam. 15. When all the knots that fetter here the heart are cut asunder, then a mortal becomes immortal. Thus far is the teaching. etavad anusāsanam. thus far is the teaching. The original Upanisad, it was felt, ended with I. 3 17 These words seem to mark the end of the enlarged Upanisad. The remamning verses seem to be a still later addition.

16 śatam cakā ca hrdayasya nādyas tāsām mūrdhānam abhınıhsrtaıkā. tayordhvam ayann amrtatvam etr, visvann anya utkramane

16 A hundred and one are the artenes of the heart; one bhavantr.

of them leads up to the crown of the head. Going upward through that, one becomes immortal, the others serve for going in various other directions See C.U. VIII 6 6, where it is said, that if a man has lived the dsciplined life of a student and so 'found the self,' then at the time of death, his soul, dwelling in the heart, will pass upward by an artery known as susumna (Maitri VI 21), to an aperture in the crown of the skull known as the brahma-randhra or vidrl, by which at the beginning of life it first entered For there the soul rises by the sun's rays to the sun which is a door-way to the Brahma world to those who know and a stopping-place for those who do not know The other ways lead the unliberated to re-embodiment 17 angusthamātrah puruso'ntarātmā sadā janānām hrdaye sannivistah tam svāc charīrat pravrhen munjād resīkam dhairyena. tam vidyāc chukram amrtam tam vidyac chukram amrlam 17 The person of the size of a thumb, the inner self, abides always in the hearts of men. Him one should draw out with firmness, from the body, as (one may do) the wind from the

648 The Principal Upansads II. 3 18 reed Him one should know as the pure, the immortal, yea, Him one should know as the pure, the immortal dharryena with firmness, apramadena S with courage, with intel- lectual strength. jñāna-kauśalena. R 18 mrtyu-proktām nacıketo'tha labdhvā vidyām etām yoga- undhım ca krtsnam, brahmaprapto virajo 'bhud vimrtyur anyopy evam yo vrd adhyātmam eva 18 Then Naciketas, having gained this knowledge declared by Death and the whole rule of Yoga, attained Brahman and became freed from passion and from death. And so may any other who knows this in regard to the self.

PRAŚNA UPANIȘAD

The Praśna Upamsad belongs to the Atharva Veda and has six sections dealing with six questions put to a sage by his disciples who were intent on knowing the nature of the ultimate cause, the power of aum, the relation of the Supreme to the constituents of the world The Upanisad is so called as it deals with prasna or question.

INVOCATION I. bhadram karnebhth śruņuyāma devāh, bhadram pašyemāk- sabhır yajatrah, sthirair angars tustuvāmsas tanubhih, vyasema deva-hitam

I Aum. May we, O gods, hear what is auspicious with our yad ayuh

ears Oh ye, who are worthy of worship, may we see with our eyes what is auspicious May we enjoy the life allotted to us by the gods, offering praise, with our bodies strong of limb 2 svastı na indro vrddha-śravah, svastı nah pūsā visva-vedāh, svastı nas tārksyo arısia-nemih, svasti no brhaspatir dadhātu, Aum sāntıh, sāntıh, śāntih 2. May Indra, of increasing glory, bestow prosperity on us, may Pusan, the knower of all, bestow prosperity on us, may Tarksya, of unobstructed path, bestow prosperity on us May Brhaspati bestow prosperity on us Aum, peace, peace, peace

I. 4. Praśna Upanisad 65I

Question I SIX QUESTIONERS SEEK BRAHMA-KNOWLEDGE FROM A TEACHER I sukesā ca bhāradvājaļ, šaibyas ca satya-kāmah, sauryāyanī ca gārgyah, kausalyaś cāśvalāyano bhārgavo vaidarbhıh, kabandhī katyayanah, te harte brahma-parah, brahma-nisthah, param brah- mānvesamānā, esa ha var tat sarvam vaksyatītı, te ha samit-pānayo bhagavantam pippalādam upasannah I, Sukeśa son of Bharadvāja, Satya-kāma son of Sibi, Gärgya grandson of Sūrya, Kausalya son of Asvala, Bhärgava of the Vidarbha country, Kabandhi son of Kātya, these, indeed, devoted to Brahman, intent on Brahman, seeking the highest Brahman, approached the revered Pippalada with sacrificial fuel in their hands, thinking that he would explam all to them 2. tān ha sa rsır uvāca, bhūya eva tapasā brahmacaryena śraddhayā samvalsaram samvatsyatha, yathā-kāmam praśnān prcchatha, yadı vyñāsyamah sarvam ha vo vaksyāma iti 2. To them that seer said; live with me another year with austerity, chastity and faith. Then ask us questions according to your desire and if we know, we shall, indeed, tell you all that. tapasa with austerity sense restraint indriya-samyamena S. brahmacaryena with chastity yosusmarana-kiriana-kelipreksaņa guhyabhäsana-samkalpadhyavasayakrıya-mırvrllı-lakşanāştavıdhamaıt- huna-varjanarūpa-brahmacaryena. R. QUESTION CONCERNING THE SOURCE OF CREATURES ON EARTH 3 atha kabandhī kātyāyana upetya papraccha, bhagavan, kuto ha vā ımāh prajāh prajāyante itt. 3 Then Kabandhi, son of Kätya, approached hum and asked, Venerable Sir, whence, verily, are all these creatures born? atha then, i e after a year THE LORD OF CREATION CREATED MATTER AND LIFE 4. tasmar sa hovāca prajā-kāmo vai prajā-patıļ, sa tapo'tapyata, sa tapas taptvā sa mithunam utpādayate, rayim ca prānam ca, tly etau me bahudhā prajāh karısyata nti.

652 The Principal Upanişads I 7. 4. To him he said, Praja-pati (the lord of creation), verily, was desirous of offspring He performed austerity. Having performed austerity, he produced the pair, matter and life, thinking that they would produce creatures for him variously rayı matter, feminine prana life, masculine These two are interpreted also as food and its eater Here we have a duality of primary existences answering to matter and form of Anstotle The application of this duality in the following verses is somewhat strange

THE SUN IDENTIFIED WITH LIFE 5 ādityo ha var prānah, rayir eva candramāh, rayır vā etat sarvam yan mürtam cmürtam ca, tasmāt mūrlir eva rayih 5 The sun, indeed, is lfe Matter itself is the moon Matter is, verily, all this, whatever is formed and formless Therefore, whatever is formed is itself matter. Matter and life interact and produce the whole creation Every- thing, gross and subtle, is matter In the cosmic process or becoming, there is always the element of matter Rayi is the material medium mn which all forms are expressed rayir evannam S. sarvam api bhūtajālam rayıh. R. 6. athādıtya udayan yat pracīm dısam pravisat, tena prācyān prānān raśmisu sanmdhatte yad daksıņām yat pratīcīm yad udīcīm yad adho yad urdhvam yad antarā diso yat sarvam prakāsayatı, tena sarvān prānān raśmisu sannidhatte 6. Now the sun, after rising, enters the eastern side By that, he bathes in his rays all life that is in the east. When he illumines all the other sides of the south, the west, the north, below, above and in between, by that he bathes in his rays all living beings 7. sa eşa vaisvānaro višva-rūpah prāno'gmr udayate, tad etad rcābhyuktam This is he, the Vaisvanara fire, assuming every form, life and fire who rises (every day) This very doctrine is declared in a verse of the Rg Veda The sun which is life in its infimte variety rises as fire Varsvanara is said to be the essence of all living beings, while Visva-rupa is said to be the essence of the whole cosmos, according to À

I. I0. Praśna Upanisad 653 narāh jīvāh višve ca te narās ca višvānarāh, sa eva varšvānarah sarva- jivātmakah, visva-rūpah sarva-prapancātmakah it bhedah. 8 visva-rūpam hariņam jāta-vedasam parāyanam jyotir ekam

sahasra-raśmıh śatadhā vartamānah prānah prajānām tapantam,

udayaly esa süryah 8. Who has all forms, the golden one, the all-knowing, the goal (of all), the sole light, the giver of heat, possessing a thousand rays, existing in a hundred forms-thus rises the sun, the life of all creation. See Maitri VI 8. The Sun, in many systems of ancient times, is regarded as the infimte life of all beings.

THE YEAR IS IDENTIFIED WITH THE LORD OF CREATION THE TWO ROUTES 9 samvatsaro var prajā-patıh, tasyāyane daksinam coltaram ca, tad ye ha var tad istā-pūrte krtam ity upāsate, te cāndramasam eva lokam abhijayante, ta eva punar āvartante, tasmād ete rşayah prajā-kāmā dakşiņam pratıpadyante, esa ha var rayır yah pıtryānaļ. 9 The year, verily, is the lord of creation; of it (there are) two paths, the southern and the northern Now those, verily, who worship, thinking 'sacrifice and pious acts are our work,' they win only the human world They certainly return again Therefore, the sages, desirous of offspring, take the southern route This, which is called the path of ancestors, is verily matter (rayz) The southern route is the material path where we perform acts with selfish desires These acts are of two kinds ista and purta. The former relates to acts of ceremonial piety, observances of Vedic ntual, the latter to acts of social service and public good agnıhotram tapas satyam vedānām upalambhanam, atıthyam vaisvadevam ca tstam tty abludhīyate; vāpī-kūpa-tatākādı devatāyatanāni ca anna-pradanam aramah pūrlam ity abhidhīyate I0 athottarena tapasā brahmacaryena śraddhayā vıdyayāt- mānam anvısyādityam abhıjayante, ctad vai prānānām āyatanam,

654 The Principal Upanışads I I2 etad amrtam abhayam, etat parayanam, etasman na punar avartante, ity esa mrodhah, tad esa ślokah: IO. But those who seek for the Self by austerty, chastity, faith and knowledge, they, by the northern route, gain the sun That, verily, is the support of life breaths That is eternal, the fearless That is the final goal From that they do not return That is the stopping (of rebirth) About that, there is this verse. Conventional piety and altruism are distinguished from ethical and spiritual development. The former do not save us from sub- jection to time, the latter do tapas is bodily control, bordering on mortification Brahmacarya is sexual continence Sraddha is faith in the Divine Atma-vidya 1s self-knowledge kāya-klesādi-laksanena tapasā, strī-sanga-rāhitya-lak- şanena bralımacaryena, āstıkya-buddht-laksanayā śradăhayā pratyag- ālma-vidyaya .. R Through the Sun they attain to Brahman brahma-prāpti-dvāra- bhutam adityam. Ibrd II pañca-pādam pitaram dvādasākrlim diva ahuh pare ardhe atheme anya u pare vicaksanam sapta-cakre şadara ahur purīsinam

II. They speak of him as the father, having five feet, and arpıtam twelve forms, seated in the higher half of the heavens, full of water. And others, again, speak of him as the ommiscient set on (a chariot of) seven wheels and sıx spokes panca-padam. having five feet, i e five seasons Cp R.V. I. I64 I2 S says that hemanta and sisira seasons are combined into one putaram father. Time is the father of all things sarvasya jana- yurivat pitrivam $ dvadasakrlım. twelve forms, twelve months Time is ever on the move in the form of seven horses and six seasons 12. māso var prajā-patıh, tasya krsna-paksa eva rayth, suklah prānah, tasmād eta ?sayah śukla ıstım kurvantı, tara rtarasmin I2. The month, verily, is the lord of creation Of this the dark half is matter, the bright half is life Therefore, the seers perform sacnfices in the bright half, others in the other half The distinction between matter and form is stressed

II. I Praśna Upanisad 655 I3. aho-rātro var prajā-patıh, tasyāhar eva prāno rātrir eva rayıh; prānam va ete praskandantı ye dıva ratyā samyujyam te brahmacaryam eva tad yad rātrau ratyā samyujyante. 13 Day and night are, verily, the lord of creation Of this, day indeed is life and the night verily is matter They who join in sexual mtercourse by day spill their life, that they jomn n sexual intercourse by night is chastity indeed. It is clear from this verse that brahmacarya or chastity is not sexual abstinence but sex control. With all their exaltation of celibacy the Upamsads recognise the value of married life. I4 annam vai prajāpatıh, tato ha vartad retah, tasmād rmāh prajāh prajāyante 14 Food, indeed, is the lord of creation; from this, verily, is semen. From this creatures here are born 15. tad ye ha vai tat praā-pat vratam caranti te mithunam uipādayante, teşam evaısa brahma loko yesām tapo brahmacaryam yesu salyam pratısthitam, 15. Thus, those who practise this rule of the lord of creation, produce couples To them alone is this brahma world, in whom austerity, chastity and truth are established The seers of the Upanisads were not blind to the natural innocence and beauty of sex life and parental love 16 tesām asau urajo brahma-loko na yesu jıhmam, anrtam, na māyā cets. 16 To them is that stainless brahma world, in whom there is no crookedness, falsehood or trickery maya. trickery, the art of saying one thing and doing another. māyā nāma baluır anyathātmānam prakāsya'nyathaıva kāryam karoti sa maya mithyacara-rupa Ś This use of the word maya has led to the view that the world is deceptive in character.

Question 2 CONCERNING THE SUPPORTING AND ILLUMINING POWERS I. atha hainam bhargavo vaidarbhih papraccha, bhagavan, kaly eva devāh prajām vidhārayante, katara etat prakāsayante, kah punar esām variștha itt.

656 The Principal Upanisads II 5 I. Then Bhärgava of the Vidarbha country asked hım (Pıppalāda) Venerable sir, how many powers support the created world? How many illumine this? And who, again, among them is the greatest? 2. tasmar sa hovāca, ākāšo ha vā esa devo vāyur agnir āpah prthivi van manas caksuh śrotram ca, te prakāśyābhivadantı, vayam etad bānam avastabhya udhārayāmah 2 To him, he said 'ether verily is such a power-wind, fire, water, earth, speech, mind, eye and ear too They, having illumined it, declare, "we sustain and support this body"' bāna body sarīra, kārya-kārana-samghāta Ś LIFE THE GREATEST OF THEM 3 tān varısthah prāna uvāca, mā moham āpadyatha, aham evartat paňcadhātmānam pravibharyartad bānam avaștabhya vrdhārayāmı itt 3 Life, the greatest of them, said to them. 'Do not cherish this delusion, I, alone, dividing myself fivefold, sustamn and support this body pancadha fivefold, the five forms of breath 4 te'śraddadhānā babhūvuh, so'bhimānād urdhvam utkra- mata wva, tasminn utkrāmaty yathetare sarva evotkrāmante, tasmims ca pratisthamane sarva eva pratsthante, tad yathā makşıkā madhu-kara-rājānam utkrāmantam sarva evotkrāmante tasmims ca pratisthamāne sarva eva prātisthante, evam vān manas caksuh śrotram ca, te prītāh prānam stunvanti 4 They believed him not Through pride, he seemed to go upward (from the body) When he went up, all the others also went up When he settled down, all others too settled down This, as all the bees go up when the king bee goes up and as they settle down when the king bee settles down, even so,

life speech, mind, sight and hearing They, being satisfied, praise

5 eso'gnıs tapaty esa surya eşa parjanyo maghavān esa vāyuh esa prthıvī rayir devah sad-asac cāmriam ca yat 5. As fire, he burns, he is the sun He is the bountiful rain- god; He is the wind. He is the earth, matter, god He is being and non-being and what is immortal sad-asat the formed and the unformed. sat murtam, asat amartam S

II II Praśna Upanişad 657 6 ara iva ratha-nabhau prane sarvam pratisthitam, rco yajūmsı sāmān yajñah ksatram brahma ca 6 As spokes in the centre of a wheel, everything is estab- lished in life; the Rg (verses), the Yajus (formulas) and the samans (chants) as also sacrifice, valour and wisdom. 7 prajā-patıs carası garbhe tvam eva pratrjāyase, tubhyam prāna prajāstu imā balım haranti yah prānaih pratrtisthası, 7 As the lord of creatures, thou movest in the womb, it is then thyself that art born again. O life, creatures-here bring offering to thee who dwellest with the vital breaths. Praja-patr moves in the form of the seed in the father and the son in the mother pirur garbhe reto-rupena matur garbhe puira-rupena. A. This verse reveals the state of scientific knowledge in those days 8 devānām asi vahnitamah pıtrnām prathamā svadhā, rsīnām carıtam satyam atharvangirasām asi. 8 Thou art the chief bearer (of offerings) to the gods; thou art the first offering to the fathers, thou art the true practice of the seers, descendants of Atharvan and Angiras. 9 ıdras tvam prāna, tejasā, rudro'sı pariraksıtā, tvam antarıkse carası sūryas tvam yyotısām patıh. 9. Indra art thou, O Life, by thy valour; Rudra art thou as a protector. Thou movest in the atmosphere as the sun, the lord of the lights I0 yadā tvam abhivarsasy athemāh prānate prajāh, ānandarūpās tisthantı kāmāyānnam bhavisyatīti 10 When thou pourest down rain, then these creatures breathe (and) live in a state of bliss (thinking) that there will be food according to their desire II. vrātyas tvam prāna, ekarsır attā viśvasya satpatıh vayam adyasya dātārah, pitā tvam matariśva, nah. II Thou art ever pure, O Life, the one seer, the eater, the real lord of all. We are the givers of what is to be eaten O, all-pervading Air, thou art our father. trätya ever pure 'Being the first born and so having no one else to mtiate you, you are unimtiated The meaning is that you are by nature, pure' Ś prathamajatvād anyasya samskartuh abhāvad asamskrto vratyas tuam, svabhavata eva suddha ity abhiprayak Later trālya came to mean one who lost caste by non-observance of prescribed ceremomies or otherwise samskara-hinah. See Ā and R.

658 The Principal Upanisads III 2 ekarst the one seer, the name given to Agni by the followers of the Atharva Veda See Isa r6 I2. yā te tanur vācr pratısthitā yā śrotre yā ca cakşuşi yā ca manası santatā śıvām tām kuru motkramīh I2 That form of thine which is well-established in the speech, or in the ear and in the eye, which exists continuously in the mind, make that auspicious, do not get away Śwam auspicious or restful śāntam Ś sobhanam R I3 prānasyedam vase sarvam trı-dıve yat pratrsthitam māteva putrān raksasva, śrīś ca prajnām ca vidhehi nah itt I3 All this is under the control of life, which is well estab- lished in the three worlds Protect us as a mother her sons Grant to us prosperity and wisdom For a controversy between präna or life principle and the organs of sense, see C U V I 6-15 as a mother to her sons In the Devi Bhagavata, the devotee prays 'O noble Goddess, may this relationship of mother and son prevail unbroken between thee and me, now and for ever more' esa vayor avıratā kıla devi bhūyat vyāptıh sadaıva jananī sutayor wārye.

Question 3 THE LIFE OF A PERSON I atha harnam kausalyaś cāśvalāyanah papraccha, bhagavan, kuta esa prāno jāyate, katham āyāty asmım charīre, atmānam vā pravıbharya katham pratısthate, kenotkramate, katham bāhyam abhıdhatte, katham adhyātmam itt I Then Kausalya, the son of Aśvala, asked hım (Pippalāda). Venerable Sir, whence is this life born> How does it come mto this body? And how does it distribute itself and establish itself? In what way does it depart? How does it support what is external? How (does it support) what relates to the self? 2 tasmar sa hovāca, atrprašnān prcchası, brahmiştho'sītı tasmāt te'ham bravimi 2 To him, he then said You are asking questions which are (highly) transcendental Because (I think) you are most devoted to Brahman, I will tell you atipraśnān questions of a transcendental character such as the origin of the world, janmadituam S Subtle questions, suksma-prasnam A.

III. 8 Praśna Upanisad 659 3 ātmanā esa prānojāyate, yathaisā puruse chayartasminn etad ātatam, manokrtenāyaty asmin sarīre. 3 This life is born of the self As in the case of a person there is this shadow, so is this (life) connected (with the self). It comes into this body by the activity of the mind A person's life in this body is the appropriate result of his activities in the previous existence As the shadow of former lives a new life arses 4 yathā samrādevādhıkrtān vinıyunkte, etān grāmān etān grāmān adhıtısthasvetr, evam evarsa prānah rarān prānān prthak prthag eva sannidhatte 4 As a sovereign commands his officers, saying, 'you super- intend such and such villages,' even so does this life allot the other vital breaths to their respective places 5. payūpasthe pānam, caksuh śrotre mukha-nāsıkābhyām pranah svayam pratisthate, madhye tu samanah esa hy etadd hutam annam samam nayati, tasmād etāh saptārciso bhavanti 5 The out-breath is in the organs of excretion and generation, the life breath as such is in the eye and ear as also in the mouth and nose In the middle is the equalising breath It is this that

fiames equalises whatever is offered as food From this arise the seven

6 hrdy hy eşa atmā, atrartad ekaśatam nādīnām, tāsām satam śatam ekaikasyām dvāsaptatir dvāsaptatıh pratıšākhā nādī-sahas- rān bhavants, āsu vyānas caratr 6 In the heart is this self. Here are these hundred and one arteries To each one of these belong a hundred smaller arteries To each of these belong seventy-two thousand branching arteries Within them moves the diffused breath See C U VIII 6-6, BU II I-19 The self which is in the heart is the jivatman or the lingatman S and  7. athaikayordhva udānah, punyena punyalokam nayatı, pāpena papam, ubhabhyam eva manusya-lokam 7 Now, nsing upward through one of these the up-breath leads, mn consequence of good (work) to the good world, in consequence of evil to the evil world, in consequence of both to the world of men. 8. ādıtyo ha var bāhyah prāna udayati, esa hy enar caksusarn

660 The Principal Upanişads IV. I. prānam anugrhnānah, prthivyām yā devatā saişā puruşasyāpānam avaştabhıyāntarā yad ākāšas sa samāno, vāyur vyānah 8 The sun, verily, nses as the external hfe for it is that which helps the lufe breath mn the eye. The divinity which is in the earth supports a person's outbreath What is between (the

breath. sun and the earth) is the equalising breath Air is the diffused

9. tcjo ha vai udanah, tasmad upasantatejah punar-bhavam indriyaır manası sampadyamānaih 9. Fire, verily, is the upbreath Therefore, he whose fire (of life) has ceased, goes to rebirth, with his senses sunk in mind I0 yat cıttas tenaisa prānam āyāti, prānas tejasā yukah sahātmanā yathā samkalpıtam lokam nayatı rO. Whatever is one's thinking, therewith one enters into life. His life combined with fire along with the self leads to whatever world has been fashioned (in thought) II. ya evam vidvăn prānam veda na hāsya prajā hīyate, amrto bhavats, tad eşa ślokah: II. The wise one who knows life thus, to him there shall be no lack of offspring He becomes immortal As to this, there is this verse I2. utpatlım āyatım sthānam vibhutvam carva pañcadhā, adhyātmam caiva prānasya vijnāyāmrtam asnute, vijnā- yâmrtam asnuta ttt 12. The burth, the entrance, the abode, the fivefold over- lordshp and the relation to self of the life, knowing these one obtains immortality, knowing these one obtams immortalty Anyone who knows the birth of life, its entrance into the body, how it abides there in its fivefold division and knows its relation to the inner spirt enjoys eternal life

Queston 4 CONCERNING SLEEP AND THE ULTIMATE BASIS OF THINGS I. atha hainam sauryāyanī gārgyah papraccha, bhagavan, etasmın puruşe kān svapantı, kāny asmun jāgratr, katara eșa

IV 4. Praśna Upamsad 66I devah svapnān pasyati, kasyartat sukham bhavatı, kasmin nu sarve sampratısthıtā bhavantr itr I. Then Gärgya, the grandson of Sürya, asked hım (Pıppa- lada) Venerable Sir, what are they that sleep in this person? What are they that keep awake in him? What is the god that sees the dreams? Whose is this happiness? In whom, pray, are all these estabhshed?

2 tasmar sa hovāca yathā, gārgya, marıcayor arkasyāstam gacchatah sarvā etasmims tejo-mandala ekī-bhavanis, tah punah punar udayatah pracaranti, evam ha var tat sarvam pare deve manasy ekī-bhavati, tena tarhy esa puruso na śrnoti, na paśyati, na nıghratr, na rasayate, na sprśate, nābhıvadate, nādatte, nānan- dayate, na visrjate, neyāyate, svapıtīty ācaksate 2. To hım, then, he said. O Gargya, as all the rays of the setting sun become one in this circle of light and as they spread forth when he nses again and again, even so does all this become one in the supreme god, the mind Therefore, in that state, the person hears not, sees not, smells not, tastes not, touches not, speaks not, takes not, rejoices not, emits not, moves not. (Then) they say, he sleeps 3 prānāgnaya evartasmin pure jagratı, garhapatyo ha va eşopānah, vyāno'nvāhārya-pacanah, yad gārhapatyāt praņīyate pranayanad ahavanīyah prānah 3 The fires of life alone remain awake in this city The householder's fire is the out-breath The (southern) sacrificial fire is the diffused breath The m-breath is the oblation fire, from being taken, since it is taken from the householder's fire Life is concerved as a sacrifice and these three hfe breaths are symbolically identified with the fires used in the Vedic sacrifice. garhapatya, householder's fire It is the sacred home fire kept burning anvaharya-pacana: southern sacrificial fire It is the fire of the south at home used for offerings to the ancestors 4 yad ucchvāsa-nıhśvāsav etav ahutī samam nayatītı samānah, mano ha va va yajamānah, ısta-phalam evodānah, sa evam yajamā- nam ahar ahar brahma gamayatı 4. The equalising breath is so called because it equalises the two oblations, the in-breathing and the out-breathing The mind, indeed, is the sacrificer The fruit of sacrifice is the up-breath. It leads the sacrificer every day to Brahman

662 The Principal Upamsads IV 8 See C U. VI. 8 I. In deep sleep the soul is said to be at one with Brahman, only we do not know it See also C C. VIII. 3 2 5. atraişa devah svapne mahımānam anubhavatt, yad arstan. drstam anupaśyati, śrutam śrutam evārtham anuśrnoti, deśa-digar- tarais ca praty anubhiitam punah panal praty anublavnti, drs'am cadrstam ca Srutam casrutam canubhūtan. cananubhidam ca sac casac ca sarvam pasyali sarvah paśyati. 5 There, in sleep, that god (mind), experiences greatness He sees again whatever object has been seen, he hears again whatever has been heard, he experiences again and again whatever has been experienced in different places and direc- tions What has been seen and not been seen, what has been heard and what has not been heard, what has been experienced and what has not been experienced, what is existent and what is non-existent, he sees all, being all he sees (all). Usually in dreams, we have reproductions of waking experiences but sometimes we have also new constructions See B U. IV. 3 9-18, where the creative side of dream consciousness is mentioned

DREAMLESS SLEEP 6 sa yada tejasāblnbhido bharati, atraisa decah szapnān na pasyati, atha tad ctasmin sarire eiat surham bhavati 6. When he is overcome with light, then in this state, the

happiness god (mind) sees no dreams Then here in this body arises this

The state of dreamless sleep is described here 7. sa yathā, saumya, vayāmst vāso vyksam sampratsthante, cuam ha vai tat sarvam para atmani sampratisthante 7 Even as birds, O dear, resort to a tree for a resting-place, so does everything here resort to the Supreme Self They all find their rest in the Supreme Self 8. prthivi ca prlhwi-matrā ca, apas căpo-mātrā ca, tejas ca tejo-mātrā ca, vāyuš ca vāyu-mātrā ca, ābāsas cākāsa-mātrā ca, caksuś ca drastavyan: ca, srotram ca śrotavyam ca, ghraram ca ghrātavyam ca, rasas ca rasayitavyam ca, trak ca sparsaydaryam ca, vāh ca vartavyam ca, hastau cādātatyam ca, upasthas cānandayitauyan: ca, payrs ca visarjayiaryan: ca, padau ca gantaryan: ca, manas ca mantavyam ca, baddls ca boidhaeyam

IV II. Praśna Upanişad 663 ca, aham-kāras cāham-karlavyam ca, cıttam ca cetayıtavyam ca, tejas ca vidyotayıtavyam ca, prāņas ca vidhārayıtavyar ca 8. Earth and the elements of earth, water and the elements of water, fire and the elements of fire, air and the elements of air, ether and the elements of ether, sight and what can be seen, hearing and what can be heard, smell and what can be smelled, taste and what can be tasted, the skin and what can be touched, speech and what can be spoken, hands and what can be handled, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, the feet and what can be walked, the mind and what can be perceived, the intellect and what can be conceived, the self- sense and what can be connected with the self, thought and what can be thought, radiance and what can be illumined, life-breath and what can be supported by it. We have here an enumeration of the Samkhya principles of the five cosmic elements, the ten organs of perception and action, mind, intellect, self-sense and thought together with light and life. 9. esa In drastā, sprastā, śrotā, ghrātā, rasayıtā, mantā, boddhā, karlā, uyjnānātmā, purusah, sa pare'ksara atman sampratisļhate. 9 He, verily, is the seer, the toucher, the hearer, the smeller, the taster, the percerver, the knower, the doer, the thinking self, the person He becomes established in the Supreme Uundecaying Self The subject self is established in the Spint which transcends all duahty, even the distinction of subject and object 10 param evaksaram pratipadyate sa yo ha vai tad acchāyam, asarīram, aloltam, subhram, aksaram vedayate; yas tu, saumya, sa sarvajñah sarvo bhavat tad esa ślokah* 10 He who knows the shadowless, bodiless, colourless, pure, undecayıng self attains verly, the Supreme, Undecaying (self). He who, O dear, knows thus becomes omniscient, (becomes) all. As to this, there is this verse II uñanātmā saha devais ca sarvaih prānā bhūtāni sam- pratisthanti yatra, tad akşaram vedayate yas tu, saumya, sa sarvajñah sarvam

II. He who knows that Undecaying (self) in which are cvāviveśa iti

established the self of the nature of intelligence, the vital

664 The Principal Upanişads V 4 breaths and the elements along with all the gods (powers) becomes, O dear, omniscient and enters all.

Question 5 I. atha harnam śarbyas salya-kamah papraccha, sa yo ha var tad, bhagavan, manusyeşu prāyanāntam aumkāram abhıdhyāyīta, katamam vā va sa tena lokam jayatīti. I Then Satya-kama, son of Sibı, asked him (Pippalāda) Venerable Sir, what world does he, who among men, medtates on (the syllable) Aum until the end of his life, win by that? Ś explams abhidhyana to be intense contemplative activity free from all dıstractions bāhya-visayebhya upasamhrta-karanah samāhita- cıtto bhaktyavesıta-brahmabhāve aumkare atma-pratyaya-santāna-vic- chedo bhinnajātīya pratyayantarāklulīkrtomrvatastha-dīpa-skha-samo' bhdhyana-sabdārthah 2 tasmai sa hováca, etad vai, satya-kāma, param cāparam ca brahma yad aumkārah, tasmād vıdvān etenarvāyatanenarkataram anvett. 2. To hum, he said. That which is the sound Aum, O Satya-kama, is verily the higher and the lower Brahman Therefore, with this support alone does the wise man reach the one or the other The verse distingushes between the Unqualified Absolute Brahman and the qualified Personal Isvara 3 sa yady eka-matram abhıdhyayīta, sa tenarva samveditas türnam eva jagatyām abhisampadyate, tam rco manusya-lokam upanayante, sa tatra tapasā brahmacaryena śraddhayā sampanno malmānam anubhavatı 3 If he meditates on one element (a), he, enlightened even by that, comes quickly to the earth (after death). The Rcas (verses) lead him into the world of men There, endowed with austerity, chastity and faith, he experiences greatness 4 atha yadı dur-mātrena manasi sampadyate, so'ntarıksam yajurbhır unnīyate soma-lokam, sa soma-loke vıbhūtım anubhūya punar avartate. 4 Then, (if he meditates on this) as of two elements (au) he attains the mind. He is led by the yajus (formulas) to the intermediate space, the world of the moon, having experienced greatness there, he returns hither again

V. 6. Praśna Upanisad 665 5 yah punar etam tri-mātrena aum ity etenaivāksarena param purusam abhıdhyāyīta, sa tejasi sūrye sampannah; yathā pādo- daras tvaca vinirmucyata evam ha vai sa pāpmanā vinirmuktah sa sāmabhir unnīyate brahma-lokam, sa etasmāj jīvaghanāt parat-param purisayam purusam īksate: tad etau ślokau bhavatah. 5 But if he meditates on the highest person with the three elements of the syllable Aum (a, u, m), he becomes one with the light, the sun. Even as a snake is freed from its skin, even so is he freed from sins He is led by sāma (chants) to the world of Brahma He sees the person that dwells in the body,

(two verses) who is higher than the highest life. As to this there are these

Ś says The world of Brahma is the world of Hiranya-garbha who is the lord of the satya-loka Hiranya-garbha is the self of all the jivas travelling in samsara, for he is the internal self of all living beings in the subtle form and in him, the subtle self are all the jivas strung together So he ıs 'jiva-ghana' sa hıranya-garbhah sarvesām sam- sārınām, jīvānām ātma-bhūtah; sa hy antar-ātmā hınga-rūpena sarva- bhūtanam, tasmin hi lıngātman samhatāh sarve jīvah, tasmat sa jiva-ghanah The knower of the three elements a, u, m11, sees the Supreme beyond the Hiranya-garbha. He obtains liberation and is not forced to return to mundane life He sees the Supreme Isvara who is beyond the world-soul and that vision qualifies him for liberation. jiva-ghanat param purusam paśyatı, tato mukto bhavats. A. 6. tisro-mātrā mrtyumatyah prayuktā anyonya-saktā anavi-

krıyāsu bāhyābhyantara-madhyamāsu samyak-prayuktāsuna prayuktāh.

kampate jñah. 6. The three elements (each) leading to death (by itself), if they are united to each other without being separated and employed in actions well performed, external, internal or intermediate, the knower does not waver. If a man meditates on the three elements, separately, it is an emblem of mortality, if he meditates on them as interconnected, he gets beyond mortality. jagrat-svapna-suşupta-purusah saha sthānair matra-traya-rūpena aumkaratma-rupena drstah sa hy evam vidvan sarvātma-bhūta aumkara-mayah kuto va calet kasmin va S. The interconnection of the three elements, a, u, m, indicates the See M.U inter-relatedness of the three worlds of waking, dream and sleep. He becomes one with the personal Supreme Isvara, obtains

666 The Principal Upamisads VI. 2 sarvätmatva, becomes one with the whole umverse and is not disturbed as there is nothing ındependent of hım, sva-vyatırıktābhavat A 7. rgbhır etam, yajurbhır antarıksam, samabhır yat tat kavayo tam aumkarenarvāyatanenānveti vıdvān yat tac chantam, vedayante

ajaram, amrtam, abhayam, param ca 7: With the rg (verses) (one attains) this world, with the yajuş (formulas) (one attains) the interspace and with the säman (chants) (one attains) to that which the seers recognise That, the wise one attains, even by the mere sound Aum as support, that which is tranquil, unaging, immortal, fearless and supreme kavayah sūrayah sages The Supreme status is beyond the three worlds The turiya state, though it underlies the other three states also transcends them.

Question 6 CONCERNING THE PERSON OF SIXTEEN POINTS I atha harnam sukešā bhāradvājah papraccha, bhagavan, hıranya-nābhah kausalyo rāja-putro mām upetyartam praśnam aprcchata; sodasa kalam, bhāradvāja, purusam vettha, tam aham kumāram abruvam, nāham imam veda, yady aham imam avedisam katham te nāvaksyam iti, sa-mūlo vā eşa parisuşyati yo'nrtam abhıvadatı, tasmān nārhāmy anrtam vaktum, sa tūşnīm ratham aruhya pravavrāja, tam tvā prcchāmi, kvāsau purusah itt I Then, Sukesa, son of Bharadvaja, asked hım Venerable Sır, Hiranya-nabha, a prince of the Kosala kingdom approached me and asked this question, 'Bharadvaja, do you know the person with sixteen parts?' I rephied to that prince, 'I know him not If I had known him, why should I not tell you about it Verily, to his roots, he withers, who speaks untruth There- fore, it is not proper for me to speak untruth' In silence, he mounted his chariot and departed. I ask you about him, where is that person? He who speaks an untruth withers to his roots 2 tasmai sa hovāca, tharvāntah-śarīre, saumya, sa puruşo yas- mınn etāh sodaša kalāh prabhavanti itı

VI. 5 Praśta Upanişaa 667 2 To him he said. Even here, within the body, O dear, is that person in whom these sixteen parts arise. The self of the sixteen parts becomes in the Samthys system the lerga-sarira or the subtle body (see below verse e), with some modifications. 3 sa īrşancabre, kasminn aham uthranta uterānto bharisyāmi, kasmin ra pratisthite pratisthasyami iti. 3. He (the person) thought (in himself): In whose departure shall I be departing? And in whose settling down shall I be settling down? 4. sa prānam asrjata, prāņāc chraadham kham rāyur jyctir apah prihivīndriyam, mano'eram, annad viryam. tapo mantrab Parma lobāh, lobesu ca nāma ca. 4 He created life; from life, faith, ether, air, light, water, earth, sense organ, mind and food; from food, vital vigour, austerity, hymns, works, worlds and in the worlds name. Ś means by prana, Hirarya-garbha o: the vorid-soul. hirarya- garbkakhyam sarva-prari-hararadharam, artar-atranam. Śradaha o. farth comes next and then the material elements. Nara suggests individuation. The souls exist in the vorld-soul, in their subtle condition, and then they acquire embodiment o: gross condition 5 sa yathema nadyah syandamānāh samuarāyarāk samuaram prāpyāstar gacchanti bhidyete tasam nama-rūpe samuara ity aar. procyate, evam evasya pariarastur in.āh sodasa Falāh puru- sāyanāh purusam prāpyāstam gacchanti bhidyete casāi nama-rūpe purusa ity ecam procyate, sa eso'kalo'myto bharati, tad es sinbah: 5 As these flowing rivers tending towards the ocean, on reaching the ocean, disappear, their name-shape broken up, and are called simply the ocean, even so of this seer, these sixteen parts tending towards the person, on reaching the person, disappear, their name-shape broken up, and are called simply the person. That one is without parts, immortal. As to that there is this verse: See M U. IV. 2. S; C U. VIII. IO As the names of the rivers are lost in the sea, so are our names and shapes lost when we reach the Divine. 'To Tao all thder heaven will come as streams and torrents fow into a great river or sea." Tco Te Chirg, XXXII. Cp Rami, 'that your drop may becone the sea' (Ode 1z), and 'None has knowiedge of each who enters that

668 The Principal Upanisads VI 8 he is so and so' (Ode 15 Nicholson Shams-t-Tabriz) Eckhart says 'When I go back into the ground, into the depths, into the well-spring of the Godhead, no one will ask me whence I came or whither I went.' Cp Christina Rosettr* 'Lord, we are rvers running to Thy sea, Our waves and ripples all derved from Thee, A nothing we should have, a nothing be Except for Thee' 6. arā iva ratha-nābhau kalā yasmın pratısthitāh tari vedyam puruşam veda yathā mā vo mrtyuh parivyathah 6. In whom the parts are well established as spokes in the centre of the wheel, know him as the person to be known, so that death may not afflict you

CONCLUSION OF THE INSTRUCTION 7. tān hovāca, etāvad evāham etat param brahma veda, nātah param asti rti 7 To them, then, he (Pippalāda) said, 'only thus far do I

that' know of that Supreme Brahman There is naught higher than

8 te tam arcayantah, tvam hi nah pıtā yo'smākam avidyāyāh param pāram tārayası, itr; namah parama-rşıbhyo namah parama-ysıbhyah 8. They praised him (and said). Thou, indeed, art our father who does take us across to the other shore of ignorance Salutation to the supreme seers. Salutation to the supreme seers. nah pita our father The teacher who helps us to know the truth is

janayati Ś the spiritual father as distinct from the physical father, sarira-matram

MUŅDAKA UPANISAD

The Mundaka Upanisad belongs to the Atharva Veda and has three chapters, each of which has two sections The name is derived from the root mund, 'to shave,' as he that comprehends the teaching of the Upanisad is shaved or liberated from error and ignorance The Upamsad states clearly the distinction between the higher knowledge of the Supreme Brahman and the lower knowledge of the empirical world. It is by this higher wisdom and not by sacrifices or worship that one can reach Brahman. Only the samnyasin who has given up everything can obtam the highest knowledge.

II3 Mundaka Upanisad 67I

MUŅDAKA I

Section I

THE TRADITION OF BRAHMA-KNOWLEDGE I brahmā devānām prathamah sambabhūva viśvasya kartā bhuvanasya goptā sa brahma-vıdyām sarva-vidyā-pratısthām atharvāya jyestha- putrāya prāha. I Brahma arose as the first among the gods, the maker of the unverse, the protector of the world He taught the know- ledge of Brahman, the foundation of all knowledges, to Atharvan, his eldest son. Brahma, the creator of the world and its governor arose, by the exercise of his own choice His rise is unlike the birth of mndividuals which is determined by their past deeds S. svātantryena na dharma- dharma-vasat Brahma here is Hiranya-garbha, the world-soul brahma-knowledge A life without philosophy is not livable for man, in the view of Socrates See Plato's Apology Aristotle observes: 'All the other sciences which are not philosophy are more necessary, but none is more important than philosophy 2. atharvane yām pravadeta brahmātharvā tām purovācāngire brahma-nıdyām sa bhāradvājāya satyavāhāya prāha bhāradvājo'ngirase 2 That knowledge of Brahman, which Brahma taught to parāvarām

Atharvan, and Atharvan in olden times told Angıras He (in his turn) taught it to Satyaväha, son of Bharadvaja and the son of Bharadvaja to Angiras-both the higher and the lower (know ledge) paravarām both the higher and the lower (knowledge) or 'know- ledge descended from the greater to the lesser What permeates the objects of all knowledge, great and small.' S parasmat parasmad avarena prāpteti parāvarā, parāvara sarva-vıdyā-vişaya-vyāpter vā tăm paravaram Avdya is apara-vidya concerned with things pershable and udya Is para vdya dealing with Imperishable Being Higher knowledge is concerned with the understanding of the nature of the supreme good, nhsreyasa, and the lower knowledge deals with the disciplines relating to instrumental values 3 śaunako ha vai mahāsālo'ngirasam vidhivad uasannaļ

672 The Principal Upamsads II 6

bhavatı itr papraccha, kasmın nu bhagavo vināte sarvam idam vynātam 3 Saunaka, the great householder, duly approached Angiras and asked, through what being known, Venerable Sir, does all this become known? 'Is there one cause of all the varieties mn the world, which cause bein gknown, all will be well known"' kım nv astı sarvasya jagad- bhedasyarka-karanam yad ekasmn vinate sarvam vinatam bhavati

TWO KINDS OF KNOWLEDGE 4 tasmar sa hovāca' dve vidye veditavye itr ha sma yad brahmarrdo vadantı, parā carvāparā ca. 4 To him he said, two kinds of knowledge are to be known, as, indeed, the knowers of Brahman declare-the higher as well as the lower apara lower knowledge It is also a kind of knowledge, not bhrama or mithya jnana, error or falsehood It also aims at knowledge of the highest realty even though in a partial or imperfect manner, 5 tatrāpară rg-vedo yajur-vedah sāma-vedo'tharva-vedah šıkşā kalpo vyākaranam nıruktam chando yyotısam-str atha para yayā tad akşaram adhıgamyate 5 Of these, the lower is the Rg Veda, the Yajur Veda, the Sama Veda, the Atharva Veda Phonetics, Ritual, Grammar, Etymology, Metrics and Astrology And the higher is that by which the Undecaying is apprehended Cp Swasvarodaya The Veda is not to be called Veda for there is no veda in Veda That is truly the Veda by which the Supreme is known na vedam veda ity āhur vede vedo na vidyate parātmā vedyate yena sa vedo veda ucyate

THE IMPERISHABLE SOURCE OF THINGS UNPERCEIVABLE 6 yat tad adresyam, agrāhyam, agotram, avarnam, acaksuk- śrotram tad apāni-pādam, nıtyam vibhum sarva-gatam sustkşmam tad avyayam yad bhuta-yonım parıpasyaniı dhīrāh 6. That which is ungraspable, without family, without caste, without sight or hearing, without hands or feet, eternal, all-

II 8 Mundaka Upanisad 673 pervading, omnipresent, exceedingly subtle, that is the Un- decaying which the wise perceive as the source of beings adresyam unpercervable adresyam adrsyam sarvesām buddhīn- drıyānām agamyam Ś vibhum all-pervadıng vıvrdham brahmadı-sthavaranta-prāni-bhedatr bhavatiti vibhum S The mndescribable Absolute Brahman is also the source of beings, bhita-yon For Samkara, bhuta-yom is Isvara, for Madhva it is Visnu The use of the word yoni suggests that Brahman is the material cause of the world, according to R yon-sabdasyopadāna-vacanatvam R mentions another verse here which is not found in some editions yasıāt param nāparam astı kıñcıd yasmān nānīyo na jyāyo'sti kaścit, vyksa wa stabdho divi tisthaty ekas tenedam pūrnam purusena sarvam

7 yathorna-nabhıh srjate grhnate ca, yathā prthivyām osadhayas sambhavantı, yathā satah purusāt keśalomānı tathāksarāt sambhavatīha viśvam 7 As a spider sends forth and draws in (its thread), as herbs grow on the earth, as the hair (grows) on the head and the body of a living person, so from the Imperishable arises here the universe

There is no suggestion here that the world is an illusory appearance of Brahman The illustrations are intended to convey that Brahman is the sole cause and there is no second to Brahman which can be used by Brahman kāranāntaram anapeksya svayam eva srjate. S. 8 tapasā cīyate brahma, tato'nnam abhyāyate, annat prano manah satyam lokāh karmasu camriam 8. By contemplative power Brahman expands From that food is produced From food, life (thence) mind, (thence) the reals (the five elements); (thence) the worlds, (thence the ntuals) in the rituals, immortality lapas contemplative power is the energy by which the world is produced. bahusyām it samkalpa-rūpena jnanena brahma srstyun- mubham bhavalt R Tapas is derived from two roots which make out that it is austerity or meditation tapa samtapa iti, tapa alocana iti. The Supreme works by means and ends and by gradual steps: kramena, na yugapat Ś

674 The Principal Upanisads I2 I Brahman in relation to the cosmos is the Personal God who 1s self-conscious and contemplative The first product anna is for S, the unmanifested principle of objectivity, avyakrtam The tworepre- sent the subject and the object and next anses prana, which S equates with the world-soul Inranya-garbho brahmano jnana-kri- ya-sakty-adhnısthna-jagat sādhārano'vdyā-kāma-kārma-bhita-samu- dāya-bījankuro jagad-atma All these products are working towards immortality which is the goal of creation. 9 yah sarvajñahı sarva-vıd yasya jnānamayam tapah, tasmad etad brahma nama-rupam annam ca jāyate 9 He who is all-knowing and all-wise, whose austerity consists of knowledge, from him are born this Brahma (Hiranya-garbha), name-shape and food The all-knowing, all-wise is Isvara or the Absolute in relation to the world He is wisdom, His tapas is jnana From him issues the world-soul, Hiranya-garbha or Brahma anadı-mdhanam brahma sabda-rūpam yad akşaram, vivartale 'rtha-bhāvena prakrıyā agato yatah Vākyapadīya I I The Brahman who is without beginning and end, who is of the form of the indestructible word is apparently transformed into objects, and this is the process through which creation takes place Sphota is the idivisible idea with its dual form of sabda, word and artha, meaning

MUŅDAKA I Section 2 CEREMONIAL RELIGION

I tad etat satyam mantresu karmān kavayo yāny apaśyams tānt tretāyām bahudhā santatāni, tāny ācaratha myatam, satyakāmā, esa vah panthāh sukrtasya loke I This is that truth The works which the sages saw in the hymns are vanously spread forth in the three vedas Perform them constantly, ye lovers of truth This is your path to the world of good deeds tretayam in the three Vedas or generally performed in the treta age yuge prāyasah pravrttānr Ś.

I 2.4 Mundaka Upanısad 675 2 yatha lelayate hy arcis samiddhe havya-vāhane, tad ājya-bhāgāv antarenāhutih pratrpādayec chraddhayā- hutam 2 When the flame (which) moves after the fire has been kindled, then one should throw with faith his oblations between the two portions of melted butter havya-vāhana, fire; the bearer of the sacrifice.

3 yasyāgnıhotram adarsam apaurnamāsam acāturmāsyam anāgrayaņam atıthivarntam ca ahutam avaiśvadevam avıdhunā hutam ā-saptamāms tasya lokān hunastı. 3 He whose agnthotra sacrifice is not followed by the sacrifice of the new moon and of the full moon, by the four months' sacrifice, by the ritual (performed in the harvest season) is without guests, without oblations, without the cere- mony to all the gods or gives offerings contrary to rule, (such conduct) destroys his worlds till the seventh The opposition of the Upamsads to the observance of rites is greatly exaggerated The performance of rites is unnecessary for those who are already liberated while it is necessary for attaining liberation When performing rites we must be fully aware of what we are doing There is a vital difference between the routine performance of rites and an understanding performance of them In Satapatha Brahmana (II 2 2 8-20) it is sad that the gods and the demons were both the children of Praja-pal both devoid of spiritual wisdom and so were subject to the law of change and death Only Agm was immortal Both set up their sacrificial fires The demons performed their rites externally and the gods then set up that fire mn their inward self. evam antaratman adadhata and having done so became immortal and invincible and overcame their mortal and vincible foes Again, 'by knowledge (vidyaya) they ascend to where desires have migrated (paragatak) it is not by tapasuinah) offerings (daksinabluh) nor by ignorant ardour (avdvamsah but only to knowers that that world belongs' Satapatha Brahmana X 5 4 16 We must set up the sacnficial fire within our self. We must feed the flame by truthful utterance, for we quench it by speaking falsehood The distinction between external conformity and inward purity is ultimately resolved when the whole of hie is interpreted and lived sacnificially See also Satapatha Brahmana X 4 2 31 and XIII I 3.22 4 kālī karalī ca mano-javā ca sulohitā yā ca sudhūmravarņā, sphulnginī visva-rūpī ca devī lelāyamānā itı sapta-jıhvāh.

676 The Principal Upanişads I27 4 The seven moving tongues of fire are the black, the terrific, the swift as mind, the very red, the very smoky-coloured, the spark blazıng, the all-shaped goddess all-shaped another reading visvaruce, all-tasting 5 elesu yas carate bhrajamāneșu yathā-kālam cā hutayo hy ādadāyan tam nayanty etās sūryasya rašmayo yatra devānām patır eko'dhıvāsah. 5. Whosoever performs works, makes offerings when these (tongues) are shining and at the proper time, these (offerings) in the form of the rays of the sun lead him to that (world) where the one lord of the gods abides devanam patik the one lord of the gods Indra according to S and Hiranya-garbha according to R 6 ehy ehītı taı āhutayas suvarcasah sūryasya rašmibhir yajamanam vahantı prıyām vācam abhivadantyo'rcayantya, esa vah punyas sukrto brahma-lokah 6 The radiant offerings invite him with the words, 'come, come,' and carry the sacrificer by the rays of the sun, honouring him and saluting him with pleasing words 'This is your holy world of Brahma won through good deeds.' 7 plavā hy ete adrdhā yajna-rūpā aştādasoktam avaram yesu etac chreyo ye'bhınandantı midhāh jarā-mrtyum te punar karma

evāpryantı. 7 Unsteady, verily, are these boats of the eighteen sacrificial forms, which are said to be inferior karma The deluded who delight in this as leading to good, fall agam into old age and death. astadasoktam eighteen in number consisting of the sıxteen rtuks, the sacrificer and his wife avaram. inferior because it is devoid of knowledge kevalam jñāna- varntam karma Ś Ritual is by itself not enough Vasistha tells Rama'- kālam yajna-tapo-dana-tīrtha-devārcana-bhramarh cıram ādhı, satopetāh ksapayantı mrgā wva. Deluded by sacrifice, austerity, almsgiving, piigrimage and worship of gods men pass many years in misery, like unto beasts Agaın, Garuda, Purāna -

I 2 I0 Mundaka Upanisad 677 sva-sva-varnāśramācāra-nıratāh sarva-mānavāh na jānantı param dharmam vytha nasyantı dāmbhikah All those who are intent on the performance of the duties of their own caste and stage of life do not know the supreme virtue and go to ruin with their pride Agam mn Garuda Purana, it is said Deluded by my maya, the ignorant desire (to see me) who am hidden, by adopting the vows of single meal, fasting and the like which tend to weaken the body ekabhuktopavāsādyaır mıyamarh kāya-sosanarh mādhah paroksam icchantr mama maya-nmohtah See B G. XVII 5 and 6 8 avıdyayām antare vartamanāh svayam dhīrāh panditam manyamänäh janghanyamānāh parıyantı mūdhāh, andhenarva nīyamānā

8 Abiding in the mdst of ignorance, wise in their own esteem, yathandhāh

thinking themselves to be learned, fools, afflicted with troubles, go about like blind men led by one who is himself blınd. See Katha I 2 5, Maitri VII 9 9 avıdyāyām bahudhā vartamānā vayam krtārthā, rty abhi- manyanti bālāh. yat karmıno na pravedayantı rāgāt tenāturāh ksīnalokās

9 The immature, living manifoldly in ignorance, think 'we cyavante.

have accomplished our aim' Since those who perform rtuals do not understand (the truth) because of attachment, therefore they sink down, wretched, when their worlds (1e the fruits of their merits) are exhausted balah immature, ignorant ajnaminah Ś I0 ıstāpūrtam manyamānā varıstham nanyac chreyo vedayante nākasya prsthe te sukrte'nubhūtvemam lokam hīnataram va pramūdhāh

visants I0 These deluded men, regarding sacrifices and works of merits as most important, do not know any other good Having enjoyed in the high place of heaven won by good deeds, they enter agamn this world or a still lower one isla-pūrtam see Praśna I 9 n nakasya of heaven or the place where sorrow is unknown. kam sukham na bhavatity akam duhkham tan navidyate yasminn asau nākah A.

678 The Principal Upanisads II. tapah śraddhe ye hy upavasanty aranye śānta vidvāmso I 2 I2

bharksācaryam carantah, sürya-dvārena te vırajāh prayāntı yatramrlah sa puruso hy

II But those who practise austerity and faith in the forest, avyayātmā

the tranquil knowers who live the life of a mendicant, depart freed from sin, through the door of the sun to where dwells the immortal, imperishable person aranye in the forest, spiritual life in India has solitary meditation as one of its essential stages It has been the chershed ambition and pursuit of the lonely ascetic It is assumed that those who are dis- tracted by the cares and encumbered by the possessions of the world find it hard to secure their spiritual ends Those emamcipated from these are free to devote themselves to the highest aim When once the end is reached, the Indian samnyastn travels at pleasure and has no fixed residence or occupation The first Christians were homeless wanderers The mendicant rather than the resident community of monks has been the Indian ideal Monasteries are more temporary rest-houses or centres of learning than permanent habitations The Hindu system of aśramas according to which every one of the twice-born towards the close of his life must renounce the world and adopt the homeless life and the ascetic's garb has had great influence on the Indian mind Though in intention, certamn classes were not eligible to become monks, in practice monks were recruited from all castes The Jain and the Buddhist orders though based on the ancient Hindu custom have become more centralsed and co-ordinated Mutts or monasteries have become more popular among the Hmndus also To erect a monastery for the service of the wandering ascetics has become recognised as an act of religious piety In these verses the Upamisad pomts out the superiorty of the way of knowledge to the empty and formal ntualism of the Bralmanas The latter lead to the world of Brahma which lasts as long as this world lasts while the former takes us to the world of Isvara, 1e oneness with the Supreme, where we obtain sarvātmabhāva BRAHMA-KNOWLEDGE TO BE SOUGHT FROM A TEACHER I2 parīksya lokān karmacıtān brāhmano nırvedam āyān nāsty akrtah krtena tad vynānārtham sa gurum evablngacchet samit-pānh śrotriyam brahma-nistham.

II I I. Mundaka Upanisad 679 I2 Having scrutinised the worlds won by works, let a Brahmana arrive at non-attachment. The (world) that is not made is not (won) by what is done For the sake of this know- ledge, let him only approach, with sacrificial fuel in hand, a teacher who is learned in the scriptures and established in Brahman. Karma is a means to what is transitory and not eternal karma anıtyasyarva sadhanam Ś Srotriyam. a teacher who is learned in the scriptures śruta vedāntam He should also be a man of realisation brahma-nıştham establıshed ın Brahman brahma-sāksatkaravantam R.

I3 tasmai sa vıdvān upasannāya samyak prašānta-cıttāya śamānvıtāya yenāksaram purusam veda satyam provaca tam tattvato brahma-vıdyām I3 Unto him who has approached in due form, whose mind is tranquil and who has attamned peace, let the knowing (teacher) teach in its very truth that knowledge about Brahman by which one knows the Imperishable person, the true. Cp the Buddha. 'The Brähmana whose self has been cleansed of sins, who is free from conceit, whose nature is not stained by passions. who is self-controlled, who has studied the Vedanta and lived a chaste life is indeed the man who can expound the doctrine of Brahman.' yo brāhmano bāhita-papa-dhammo nīhuhunko nikkasāva ya-tatto vedāntagū vusita-brahmacariyo dhammena so brāhmano brahma- vādam vadeyya yass'ussadā n'atthı kuhinci loke'ti Udana I 4 Palı Text Society edition (1885) p 3.

MUNDAKA 2

Section I

THE DOCTRINE OF BRAHMAN-ATMAN I. tad etat satyam' yatha sudīptat pavakad visphulingah sahasrasah prabhavante

tathaksarād vrvidhāh, saumya, bhāvāh prajāyante tatra cawvāpi sarupāh

yantı.

680 The Principal Upanisads II I.4 I. This is the truth As from a blazing fire, sparks of like form issue forth by the thousands, even so, O beloved, many kinds of beings issue forth from the immutable and they return thither too See B U. II I 20 2. dıvyo hy amürtah purusah sa bāhyābhyantaro hy ajah aprāno hy amanāh subhro aksarāt paratah paral 2 Divine and formless is the person He is without and within, unborn, without breath and without mind, pure and higher than the highest immutable.,

beyond this aksara, the immutable: the unmanifested, prakrh the self 1s

3. etasmāj jāyate prāno manah sarvendriyān ca, kham vāyur yyotır āpah prthivī višvasya dhārinī 3 From him are born life, mind, all the sense-organs (also) ether, air, light, water and earth, the supporter of all payate are born It is not creation but emanation that is suggested S poits out that the world which issues out of him is not real avıdyā-vısaya-vıkāra-bhūtah, nāmadheyah anrtātmakah. It is as real as the person from whom it issues So even the author is said to be unreal, being the manifestation of the Supreme Brahman through cartanyam mrupadhıkam suddham avkalpam brahma tallvajnanad māyā

bhavats A. īvānām kaıvalyam tad eva māyā-pratıbımbita-rūpena kāranam The whole creation is traced to the personal Lord Isvara who along

Brahman with the principle of objectivity is a mamfestation of the Absolute

4 agnır mūrdhā, cakşușī candra-sūryau, dišah srotre, vāg vrvrtās vayuh prāno hrdayam visvam, asya padbhyām prthıvī hy eşa ca vedāh,

sarva-bhutāntarātmā 4 Fire is His head, His eyes are the sun and the moon, the regions of space are His ears, His speech the revealed Vedas, air is His life and His heart the world Out of His feet the earth (Is born); indeed He is the self of all beings We have here a descnption of the visva-rupa which in BG XI receives enlargement It is reported of St Benedict that he beheld a transfiguration in which he saw the whole world before him as mn a

II. I. 8 Mundaka Upanısad 68I sphere all collected together Rudolf Otto Mysticism: East and West (1932), p 60. The sutratman, world-soul, is pictured as the world form or virat. panca-maha-bhūtanam antar-atma sthula-panca-bhuta-sariro hi virad ate À.

5 tasmād agnıs samıdho yasya süryah somāt parjanya osadhayah prthivyām, pumān retas sincatı yoşıtāyām bahvīh prajāh purusāt samprasütāh 5. From him (proceeds) fire whose fuel is the sun; from the moon, the ramn; herbs on the earth (nourished by them) the male fire pours seed in the female, thus are creatures produced from the person. 6 tasmād ṛcah sāma yajūmşı dīksā yajnas ca sarve kratavo daksināś ca, samvatsaras ca yajamānaś ca lokāh somo yatra pavate yatra

6. From him are born the yc (verses) the sāman (chants), sūryah.

the yajus (formulas), the rites of imitiation, all the sacnfices, ceremonies and sacrificial gifts, the year too, and the sacrificer, and the worlds where the moon purifies and where the sun (shines). Here is a reference to the world of the fathers and the world of the gods. See C U. V. I0. 7. tasmāc ca devā bahudhā samprasūtāh sādhyā manuşyāh pasavo vayāmsı prānāpānau vrīhi-yavau tapas ca šraddhā satyam brahma- caryam vidhis ca. 7 From him also the gods are born in mamfold ways, the celestials, men, cattle, birds, the in-breath and the out-breath, rice and barley, austerity, faith, truth, chastity and the law. 8. sapta-prānāh prabhavanti tasmāt saptārcisas samidhas sapta-homāh sapta ime lokā yesu caranti prāņā guhāsayā mhitās sapta

8 From him come forth the seven life-breaths, the seven sapta

flames, their fuel, the seven oblations, these seven worlds in which move the life-breaths, seven and seven which dwell in the secret place (of the heart). S explains the seven pränas as the seven organs of sense in the

682 The Principal Upanisads head, ie. two eyes, two ears, two nostrils and the mouth These II. 2 I

are compared to the seven different sacnficial oblations The per- ceptions produced by their activities are the flames of the sacrifice The activities of the different senses are co-ordmated by the mind which is located in the heart 9 atas samudrā girayas ca sarve asmăt syandante sındhavas sarva-rūpāh, atas ca sarvā oșadhayo rasas ca yenaisa bhutars tisthate hy

9 From him, all the seas and the mountams, from him flow antar-ātmā.

nvers of every kind, from him are all herbs and their juice too; by which, together with the elements, the inner soul is upheld While the inward way of contemplation takes us to the self, there is the other side of umion with the world The knower penetrates the whole world and becomes the All I0. purusa evedam visvam karma tapo brahma parāmrtam, etad yo veda nıhıtam gukāyām so'vıdyā-granthım vkiratīha, saumya 10 The person himself is all this, work, austerty and Brahmā beyond death He who knows that which is set in the secret place (of the heart), he, here on earth, O beloved, cuts asunder the knot of ignorance He gets rid of ignorance 'The universe has no separate existence apart from the person' na visvam nama purusad anyad kucd astr Ś

MUNDAKA 2 Section 2 THE SUPREME BRAHMAN I. āvıh samnıhıtam guhācaram nāma mahat padam atrastat samarpıtam, ejat pranan mmişac ca yad etat janatha sad asad varenyam param vyñānad yad varıstham prajānăm, I. Manifest, well-fixed, moving, verily, in the secret place (of the heart) such is the great support In it is centred all this which moves, breathes and winks. Know that as being, as

II 2.5. Mundaka Upanisad 683 non-being, as the supreme object to be desired, as the highest beyond the reach of man's understanding. samnıhtam. well-fixed samyak-sthitam hrdr, S. sarva-pramnam hydaye sthitam A 2. yad arcımad yad anubhyo'nu ca, yasmın lokā mıhıtā lokinas ca tad etad aksaram brahma sa pranas tad u van manah, tad etat satyam, tad amrtam, tad veddhavyam, saumya, viddhi. 2. What is luminous, what is subtler than the subtle, in which are centred all the worlds and those that dwell in them, that is the imperishable Brahman That is life, that is speech and mind That is true, that is immortal, O beloved, that is to be known, know (that). veddhavyam that is to be known or penetrated, from the root vyadh, to penetrate. 3 dhanur grhītvā aupamsadam mahāstram saram hy upāsā- mısıtam samdadhīta āyamya tad-bhāvagatena cetasā laksyam tad evāksaram, saumya, viddhi. 3 Taking as the bow the great weapon of the Upanısads, one should place in it the arrow sharpened by meditation Drawing it with a mind engaged in the contemplation of that (Brahman), O beloved, know that Imperishable Brahman as the target samdadhīta, v. samdhīyata samdhānam kuryāt Š 4 pranavo dhanuh, saro hy ātmā, brahma tal laksyam ucyate, apramattena veddhavyam, saravat tanmayo bhavet 4 The syllable aum is the bow. one's self, indeed, is the arrow Brahman is spoken of as the target of that It is to be hit without making a mistake Thus one becomes united with it as the arrow (becomes one with the target) apramaitena without making a mistake, or becoming mndifferent to other objects and developing a one-poited mınd, visayantara- nmukhena ekagra-cittena R. tanmaya unted with it, becomes one with it, ekatmatva. S 5 yasmin dyauh prthıvi cantarıksam otam manah saha prānars ca sarvarh tam evarkam jānatha atmānam, anya vaco vimuncatha, amrtasyaisa setuh.

684 The Principal Upanşads 5 He in whom the sky, the earth and the interspace are II. 2 9

woven as also the mind along with all the vital breaths, know him alone as the one self Dismiss other utterances This is the brdge to immortality anya väcah other utterances, relating to lower knowledge or not- self apara-vıdya-rupah Š anātma-visaya-vācah R In the beginning, the two worlds of heaven and earth were one They came into separate being by the act of creation and what separates them is the river or sea of time and space From earth we have to find our way to heaven by crossing the river of time See Epmomis 984 E 6 arā wa ratha-nābhau samhatā yatra nādyah sa eșo'ntaś carate bahudhā jāyamānah aum ity evam dhyāyathātmānam, svastı vah pārāya tamasah 6 Where the arteries of the body are brought together like parastat the spokes in the centre of a wheel, within it (this self, moves about) becoming manifold Meditate on aum as the self May you be successful in crossing over to the farther shore of darkness pārāya V parāya tamasah darkness, the darkness of ignorance avdya-tamasah S 7. yah sarvajñah sarva-vıd yasyaişa mahıma bhuvı dıvye brahma-pure hy esa vyomny ātmā pratisthtah 7 He who is all-knowing, all-wise, whose is this greatness on the earth, in the divine city of Brahma, in the ether (of the heart) 1s that self-established 8. mano-mayah prāna-sarīra-netă pratıştinto'nne hırdayam samdhãya tad vijnānena parıpasyantı dhīrāh ananda-rūpam amrlam 8 He consists of mind and is the leader of life and body yad vibhātı and is seated in food (1e the body) controlling the heart The wise perceive clearly by the knowledge (of Brahman) the blissful immortal which shines forth anne in food, anna-parmame sarire R 9. bludyate hydaya-granthis chıdyante sarva-samšayal., ksīyante casya karmām tasmin drște pararare 9 The knot of the heart is cut, all doubts are dispelled and hr deede terminate, when He is seen-the higher and the lower

II 2 I2 Mundaka Upanişad 685 See Katha VI I5 When he sees the Real which comprehends himself, he asserts the non-reality of all that is opposed to it The evil in him through his past bad acts falls away With the change m his nature all that is not his ceases to bind him

THE SELF-LUMINOUS LIGHT OF THE WORLD

I0 hiranmaye pare kośe virajam brahma mskalam tac chubhram yyotsam yyotth tad yad atma-vido viduh I0 In the highest golden sheath is Brahman without stain, without parts, Pure is it, the light of lights That is what the knowers of self know.

II na tatra sūryo bhāti, na candra-tārakam, nemā vidyuto bhanti, kuto'yam agnıh, tam eva bhāntam anubhāti sarvam, tasya bhāsā sarvam, ıdam vibhātı II The sun shines not there, nor the moon and stars, these lightmngs shine not, where then could this fire be? Every thing

this world shines only after that shining light His shining illumines all

See Katha V 15, S U. VI 14, BG. IX I5, 6. his shining illumines all this world The whole objective universe is illumined by Hım for it cannot illumine itself tasyatva bhāsa sarvam anyad anātma-jātam prakāsayatı, na tu tasya svatah prakāśana- samarthyam S In the Udana I. Io, the Buddha describes nirvana in sımilar terms. yattha apo ca pathavī tejo vāyo na gādhati na tattha sukkā jotantı, ādıcco nappakāsatı, na tattha candima bhatr, tamo tattha na viati. Pali Text Society edition (1885), p. 9. 12. brahmawedam amrtam purastad brahma, paścad brahma, daksinatas cottarena adhascordhvam ca prasrtam brahmawedam viśvam idam varıstham I2. Brahman, venly, is this immortal In front is Brahman, behind is Brahman, to the right and to the left It spreads forth below and above. Brahman, indeed, is this universe It is the greatest.

686 The Principal Upanışads III I 3. MUŅŅAKA 3 Section I

RECOGNITION OF THE LORD AS COMPASSION I dvā suparnā sayujā sakhāyā samānam vrksam parışasvajāte tayor anyah pıppalam svādv atty anasnann anyo'bhicākaśītt I Two birds, companions (who are) always united, cling to the self-same tree Of these two, the one eats the sweet fruit and the other looks on without eating See R V I 164 20, ŚU IV 6, Katha I 3 I sayua always united sarvadā yuktau Ś pippalam the sweet fruit It eats or expenences the pleasant or painful fruits of its past deeds karma-mspannam sukha-duhkha- laksanam phalam Ś svādv attı eats bhaksayat upabhunkte avrvekatah S Cp Aganna Sultanta where eating is said to be the cause of degradation to cruder forms of existence anasnan without eating Isvara permits the processes of the world as the witness and thus impels their activities pasyaty eva kevalam, darsana-matrena hi tasya prerayitrtvam rajavat Ś 2 samāne vrkse puruso mımagno'nīšayā śocatı muhyamānah, justam yadā paśyaty anyam īsam asya mahimānam it, vīta-sokah 2 On the self-same tree, a person immersed (in the sorrows of the world) is deluded and grieves on account of his help- lessness When he sees the other, the Lord who is worshipped and his greatness, he becomes freed from sorrow. See S U IV 7. 3 yadā pašyah pasyate rukma-varnam kartāram īšam puruşam brahma-yonım tadā vıdvān punya-pāpe vıdhūya mranjanah paramam sāmyam upait 11 (* 3 When a seer sees the creator of golden hue, the Lord, the 7 Person, the source of Brahma, then being a knower, shaking! s off good and evil and free from stamn, he attains supreme equality with the lord See Maitri VI 18, KU I 4 brahma-yont the source of Brahma Brahma, the world-soul has Isvara for his home and birth-place

III I 5 Mundaka Upamısad 68 Eternal life is said to consist in attaiing an absolute likeness to God and enjoying a life of personal immortality

4. prāno hy esa yah sarva-bhūtarr vibhāti vijānan vidvān bhavate nātıvādī atma-krīda atma-ratıh krıyāvān esa brahma-vdām varisthah 4 Truly it is hfe that shines forth in all beings Knowing him, the wise man does not talk of anything else Sporting in the self, delighting in the self, performing works, such a one is the greatest of the knowers of Brahman

kriyavan, performing works S, feeling the incompatibilty of performing works after attaining knowledge of Brahman, suggests that it may mean only the previous performance of meditation and other acts conducive to a knowledge of Brahman The verse, however, tells us that he who knows the ätman is also a performer of works The soul frees itself from all attachments, enters into the stillness of the self, becomes composed and yet breaks forth into temporal works without compulsion, without seeking for reward, without selfish purpose Its life is a free outpouring of a liberated consciousness and it is incapable of resting even as the living God Himself does not rest Deep unmoved repose at the centre and per- petual creativity are his features In the Tripura-rahasya the prince who has become liberated even in the present hıfe (jivan-mukta) performs his royal duties lıke an actor on the stage, natavad ranga-mandale, without being motivated by any selfish passions He is not infected by what he does on the stage He remains himself untroubled by the thought 'Thus I did right' or 'thus I did wrong' See B U IV 4 22 He will do his duty impartially, regardless of gain and loss B G tells us that our concern is with action only, not with the result 'Battles are lost in the same spint in which they are won' The duty of a soldier is to fight and not to hate The well-known story of Ali points out how we should not act in passion Ali, engaged in single combat, was on the point of victory, but when his opponent spat in his face, he withdrew because he would not fight in anger

5 satyena labhyas tapasa hy esa alma samyag-jnānena brahmacaryena mtyam antah-sarīre jyotır-mayo hi subhro yam pasyanti yatayah ksīnadosāh 5 This self within the body, of the nature of light and pure, is attainable by truth, by austerty, by right knowledge, by the constant (practice) of chastity. Him, the ascetics with their imperfections done away, behold

688 The Principal Upanisads tapasa: Ś quotes a line to the effect that tapas refers to the focusing III I 10

of the mind and the senses on one object, 1e the eternal Self manasaścendrıyānām ca arkāgryam paramam tapah 6 salyam eva jayate nānrtam, salyena panthā vrtato deva-yānah yenākramanty rşayo hy āpta-kāmā yatra tat satyasya paramam nıdhānam 6. Truth alone conquers, not untruth By truth is laid out the path leading to the gods by which the sages who have their desires fulfilled travel to where is that supreme abode of truth satyam eva jayate. truth alone conquers This is the motto inscribed on the seal of the Indian nation jayale v. jayatı 7. brhac ca tad divyam acmtya-rūpam sükşmāc ca tat sūks- ma-taram vibhāti dürat sudure tad rhantike ca pasyatsv rhaiva mltar

7 Vast, divine, of unthinkable form, subtler than the subtle guhāyām. It shines forth, farther than the far, yet here near at hand, set down in the secret place (of the heart) (as such) even here it is seen by the intelligent 8 na caksusā grhyate nāpi vācā nānyaır devarh tapasā karmanā va jnāna-prasādena visuddha-sattvas tatas tu tam paśyate niskalam dhyāyamānah 8 He is not grasped by the eye nor even by speech nor by other sense-organs, nor by austenty nor by work, but when one's (intellectual) nature is purified by the light of knowledge then alone he, by meditation, sees Him who is without parts 9 eso'nur ātmā cetasā veditavyo yasmın prānah pancadhā prānaıs cıttam sarvam otam prajānām, yasmin visuddhe samvivesa,

vrbhavaty esa ātmā 9. The subtle self is to be known by thought in which the senses in five different forms have centred The whole of men's thought is pervaded by the senses When it (thought) is purified, the self shines forth. I0. yam yam lokam manasā samvibhātı vrsuddha-sattvahkāmay- ate yāms ca kāmān tam tam lokam jāyate tāms ca kāmāms tasmād ālmajñar hy arcayed bhūtr-kamah.

III 2. 3. Mundaka Upanişad 689 Io. Whatever world a man of purified nature thinks of in his mind and whatever desires he desires, all these worlds and all these desires he attains Therefore, let him who desires prosperity worship the knower of the self. See B.U I 4 I5 The knower of the self has all his desires fulfilled and can obtain any world he may seek

MUNDAKA 3 Section 2

DESIRE THE CAUSE OF RE-BIRTH

I sa vedaitat paramam brahma dhāma yatra viśvam mlntam bhātr subhram upāsate puruşam ye hy akāmās te sukram etad ativartanti dhĩrāh I He knows that supreme abode of Bralman, wherein founded, the world shines brightly The wise men, who, free from desires, worship the Person, pass beyond the seed (of rebirth). sukram the seed, the material cause of embodied existence, nrbijam śarīropādāna-kāranam. Š. 2. kāmān yah kāmayate manyamānah sa kāmabhir jāyate tatra tatra paryāpta-kāmasya krtātmanas tu thaiva sarve pravilīyanti kāmāh. 2. He who entertains desires, thinking of them, is born (again) here and there on account of his desires But of him who has his desire fully satisfied, who is a perfected soul, all his desires vanish even here (on earth). 3. nāyam ātmā pravacanena labhyo na medhayā, na bahunā śrutena* yam evarsa vrnute tena labhyas tasyaisa ātmā vivrnute tanüm svām 3. This self cannot be attained by instruction nor by intel- lectual power nor even through much hearing He is to be attamed by the one whom (the self) chooses. To such a one the self reveals his own nature See Katha I 2 23

690 The Principal Upanişads III 2 6 4 nāyam ālmā bala-hīnena labhyo na ca pramādāt tapaso vāpy alıngāt etarr upāyair yatate yas iu vıdvāms tasyaisa ātmā vršate brahma-dhāma 4. This self cannot be attained by one without strength nor through heedlessness nor through austerity without an aim. But he who strives by these means, if he is a knower, this self of his enters the abode of Brahman. bala-hinena by one without strength, which is said to be derived from concentration on the self alma-stha-jamta-virya-hinena S. Strength or energy is at the root of all great achievements alingat without an aim S equates linga with samnyasa lingam samnyăsah, etaır upāyaıh balāpramāda-samnyāsajnānath Š. lenga' outward badges of an ascetic, his robes, shaven head, etc Outward signs are not enough for salvation We require inward realısation alınga samnyāsa Cp MB XII. 1I898-9 kāsāya-dhāranam maundyam trunstabdham kamandaluh lıngāny utpathabhūlān na moksayeli me matth yadı saty apı lınge'smın jnanam evatra karanam mırmoksāyeha duhkhasya lınga-mātram mrarthakam Cp What harm has your hair done? Perform the tonsure on your sins, What earthly good is a monk's robe to a mind besmarched? kesāh kım aparādhyantı klešānām mundanam kuru sakasāyasya cıltasya kāsāyaıh kım prayojanam

THE NATURE OF LIBERATION 5. samprāpyavnam rsayo jnāna-trptāh krtătmāno vīta-rāgāh prasāntāh te sarvagam sarvatah prāpya dhīrā yuktāimānas sarvam 5. Having attained Him, the seers (who are) satisfied with evāvršantı their knowledge (who are) perfected souls, free from passion, tranquil, having attained the ommipresent (self) on all sides those wise, with concentrated minds, enter into the All itself They have found the self in all and therefore enter into everything 6 vedānta-ıñāna-sunıscıtārthāh samnyāsa-yogād yatayah śud- te brahma-lokesu parāntakāle paramrtah parımucyantı sarve dhasattvãh 6 The ascetics who have ascertained well the meaning of the Vedanta knowledge, who have punfied their natures

III 2 9 Mundaka Upanisad 69I through the path of renunciation, they (dwelling) in the worlds of Brahma, at the end of time, being one with the immortal, are all hberated vedanta-vijnana the knowledge of the Vedanta Cp Taittirīya Āranyaka X 12 3, Ś U VI 22 parantakale at theendof time samsaravasane deha-parityaga-kalah $ paramrtah. being one with the highest immortal param amrtam amarana-dharmakam brahmatma-bhutam esam te paramrtah S Compamonship with the highest God Brahma is the end and the soul will be hiberated at the time of the great end along with Brahma

kalpita). Until then they can assume any form at their will (sveccha-pari-

In his commentary on this verse, S quotes - śakunīnām wākāśe jale vāricarasya ca padam yathā na drśyeta tathā jnānavatām gatıh. 7 gatāh kalāh pancadasa pratısthā devās ca sarve pratı-devatāsu karmāni vyjnānamayas ca ātmā pare'vyaye sarva ekī-bha- vants 7 Gone are the fifteen parts to their (respective) supports (the elements) and all the gods (the sense organs) into their corresponding deities One's deeds and the self, consisting of understanding, all become one in the Supreme Immutable Being. ekī-bhavantt. become one Their separateness is dissolved avrsesatām gacchantr Ś See Praśna VI 4 8 yathā nadyas syandamanas samudre astam gacchanti nāma-rūpe vhāya, tatha vıdvān nāma-rūpād vımuktah parāt-param purusam upartı drvyam 8 Just as the flowing rivers disappear in the ocean casting off name and shape, even so the knower, freed from name and shape, attains to the divine person, higher than the high See Praśna VI 5 parat-param higher than the high, the unmamfested The souls attain universahty of spint a-visesalma-bhavam S Eckhart says, 'And here one cannot speak about the soul any more, for she has lost her name yonder in the oneness of divine essence There she is no more called soul, she is called immeasurable being' R argues that they attain to equality of nature and not identity of being parama-sāmya-mātram, sādrysam evoktam na tu tad-bhavah. 9 sa yo ha var tat paramam brahma veda brahmaiva bhavati, nāsyābrahma-vit kule bhavati,

692 The Principal Upanişads III 2. II. tarati sokam tarati papmanam guha-granthibhyo vimukto'. mrto bhavati 9 He, verily, who knows the Supreme Bralman becomes Brahman himself. In his family, no one who does not know Brahman, will be born He crosses over sorrow. He crosses over sins Liberated from the knots of the secret place (of the heart), he becomes immortal.

I0. tad etat rcābhyuktam krıyāvantas srotrıyā brahmanışthās svayart juıhvata ekarsim śraddhayantak tesām evartām brahma-vidyam vadeta sirovratam vidlnvad yais tu cirnam I0. This very (doctrine) is declared in the verse. Those who perform the rites, who are learned in scriptures, who are well- established in Brahman, who offer of themselves oblations to the sole seer (a form of fire) with faith, to them alone one may declare this knowledge of Brahman (to them alone), by whom the rite (of carrying fire) on the head has been performed, according to rule, II. tad etat satyam rşir angirāh purovāca, nattad a-cīrna-vrato'- namah parama-rşıbhyo namah parama-rşıbhyah dhīte. II. This is the truth The seer Angiras declared it before Let none who has not performed the rite read this Salutation to the great seers Salutation to the great seers.

MĀŅDŪKYA UPANIȘAD

The Mandukya Upanisad belongs to the Atharva Veda and contains twelve verses It is an exposition of the principle of aum as consisting of three elements, a, u, m, which refer to the three states of waking, dream and dreamless sleep The Supreme Self is manifested in the universe in its gross, subtle and causal aspects Answering to the four states of consciousness, wake- fulness, dream, dreamless sleep, transcendental consciousness' there are aspects of the Godhead, the last alone being all- inclusive and ultimately real The Absolute of mystic con- sciousness is the reality of the God of religion. The Upansad by itself, it is said, is enough to lead one to liberation.2 Gaudapada, Samkara's teacher's teacher wrote his famous Kārikā on the Upanisad, which is the first systematic exposition of Advaita Vedanta which has come down to us Samkara has commented on both the Upamsad and the Kārıkā I See Nisımha-pūrva-tāpanīya U IV I

I 27 2 māndūkyam ekam evālam mumukstnām vimuklaye Muktikā U

3 Māndūkya Upanisad 695

THE SIGNIFICANCE OF AUM

I aum ity etad aksaram ıdam sarvam, tasyopavyākhyānam, bhutam bhavad bhavrsyad itr sarvam aumkāra eva, yac cānyat trıkālātītam tad apy aumkāra eva I Aum, this syllable is all this An explanation of that (1s the following) All that is the past, the present and the future, all this is only the syllable aum And whatever else there is beyond the threefold time, that too is only the syllable aum The syllable aum, which is the symbol of Brahman, stands for the manifested world, the past, the present and the future, as well as the unmamfested Absolute 2 sarvam hy etad brahma, ayam ātmā brahma, so'yam ātmā catus-pat 2 All this is, verily, Brahman, This self is Brahman This same self has four quarters four quarters. which are visva, the waking state, tayasa, the dream state, prajna, the state of dreamless sleep and turiya which is the state of spiritual consciousness 'The knowledge of the fourth is attained by merging the (previous) three such as viśva, etc, in the order of the previous one in the succeeding one' trayanām visvā- dīnām pūrva-purva-pravilāpanena turīyasya pratrpatteh Ś 3 jāgarıta sthano bahs-prajnah saptānga ekonavimsatı-mukhah sthitla-bhug varsvanarah prathamah padah 3 The first quarter is Vaisvanara, whose sphere (of activity) is the waking state, who cognises external objects, who has seven limbs and nineteen mouths and who enjoys (experiences) gross (material) objects who has seven lumbs refers to the list mentioned in C U V 18 2 mnetcen mouths are the five organs of sense (hearing, touch, sight, taste and smell), the five organs of action (speech, handling, loco- motion, generation and excretion), the five vital breaths, the mind (manas), and the mntellect (buddhi), the self-sense (aham-kara) and thought (citta) Vaiśvānara He is called Vaiśvānara because he leads all creatures of the universe in diverse ways to the enjoyment of various objects, or because he comprises all beings S viśvesām narānām anckadha nayanād vaisvānarah, yad vā višvaś cāsau naraš ceti visvānarah, viśvānara cva varśvānarah The waking state is the normal condition of the natural man, who without reflection accepts the umverse as he finds it The same

696 The Principal Upanisads physical universe bound by uniform laws presents itself to all such 5

men 4. svapna-sthano'ntah-prajňah saptanga ekonavmśatı-mukhak pravıvikta-bhuk tarjaso durtīyah pādah . 4 The second quarter is tayasa, whose sphere (of activity) is the dream state, who cogmises internal objects, who has seven limbs and mineteen mouths, and who enjoys (expenences) the subtle objects. The tayasa is conscious of the internal, 1e mental states Whule the visva, which is the subject of the waking state, cogmses material objects in the waking experence, the tayasa experiences mental states dependent on the predispositions leit by the waking expen- ences In this state the soul fashions its own world in the imagining of the dreams 'The spint serves as lght for itself' BU IV 3 9 Here also the basis of duality operates, the one that knows and the object that is known Though from the standpoint of the dream, the dream objects are experienced as external, they are said to be subtle because they are different from the objects of the waking state which are external The Upamsad makes a clear distinction between waking and dream experiences 5 yatra supto na kam cana kāmam kāmayate na kam cana svapnam paśyatı tat susuptam, susupta-sthāna ekī-bhūtah prajā- na-ghana evananda-mayo hy ananda-bhuk ceto-mukhah prārnas trtīyah pādah 5 Where one, being fast asleep, does not desire any desire whatsoever and does not see any dream whatsoever, that is deep sleep The third quarter is prajña, whose sphere (of activity) is the state of deep sleep, who has become one, who is verily, a mass of cogmtion, who is full of bhss and who enjoys (experiences) bliss, whose face is thought While the first condition is the waking life of outward-moving consciousness, and the second is the dream hfe of inward-moving consciousness, the third is the state of deep sleep where the con- sciousness enjoys peace and has no perception of either external or internal objects Cp the Psalmist who says 'God gives truth to his beloved in sleep' (CXXVII 2) The transitory character of sleep shows that it is not the ultimate state The name given to this state is pragna It is a state of knowledge, though the external and internal states are held in abeyance It is the conceptual self, while the two previous selves are the maginative and the perceptual ones eki-bhutah the manifold object senes, external and internal, lapses

6 Māndūkya Upanisad 697 even 'as at night, owing to the indiscrimination produced by darkness, all percepts become a mass of darkness, as it were, so also in the state of deep sleep, all (objects) of consciousness, verily become a mass (of consciousness)' S In deep sleep no desire, no thought is left, all impressions have become one, only knowledge and bliss remain The apparent absence of duality has led to the view that it is the final state of union with Brahman See BU. IV 3; CU. VIII.

ceto-mukhah. because it is the doorway to the cognition of the two II I

other states of consciousness known as dream and waking prajiah It is called prajna consciousness or knower as it is not aware of any variety as in the two other states ananda-mayah. full of blıss. ananda-bhuk. who enjoys bliss It is not bliss but the enjoyer of bliss ananda-prāyah nānanda eva S. In the waking state we are bound by the fetters of sense-perception and desire, in the dream state we have a greater freedom as the self makes a world of its own, out of the materials of the waking world Though, in the dream state, we take the dream images of delight and oppression as real, we produce them out of ourselves In dream- less sleep the self is liberated from the empirical world, indeed from the person as a self-contained unit 6 esa sarveśvarah, esa sarvajnah, eso'ntāryami, esa yonih sarvasya prabhavāpyayau hi bhūtānām 6 This is the lord of all, this is the knower of all, this is the inner controller; this is the source of all; this is the beginning and the end of beings. Gaudapäda says that 'it is the one alone who is known in the three states,' eka eva trıdhā smrtah Ś urges that 'that which is designated as präjna (when it is viewed as the cause of the world) will be described as turīya separately when it is not viewed as the cause, and when it is free from all phenomenal relationship, 1e in its absolute real aspect' tam abījāvastham tasyawva prājia-sabda-vācyasya turīyatvena dehādi-sam- bandha-jāgradādı-rahıtām pāramārthıkīm prthag vaksyati Ś on Gaudapada's Kārıkā I 2 It is the first time in the history of thought that the distinction between Absolute and God, Bralman and Isvara, turiya and prajña is elaborated Cp with this the Christian view of the Son as 'the image of the invisible God, the first born of all creation; for in him all things were created, in heaven and on earth, visible and invisible all things were created through him and for him He is before all things and in him all things hold together' Colossians I 15 The son is the Demiurge, the heavenly architect, not the God but the

698 The Principal Upanisads image of the God For Philo 'the Sun is itself unaffected and un- 7

diminished by its radiance, yet all the earth is dependent on at, so God, although mn His being He is completely self-contamned and self-sufficient, shoots forth a great stream of radiation, immateral, yet on that account all the more real This stream is God mn extension, God in relation, the Son of God, not God' By Light, Light, p 243, Goudenough's E.T. 7. nantah-prajnam, na bahıs prajnam, nobhayatah-prajñam, na prajana-ghanam, na prajñam, naprajnom, adrstam, avya- vahāryam, agrāhyam, alaksanam, acıniyam, avyapadeśyam, ckātma-pratyaya-sāram, prapancopasamam, Sāniam, Swvam, ad- vartam, caturtham manyante, sa ātmā, sa vijñeyah 7. (Turiya Is) not that which cogmises the internal (objects), not that which cognises the external (objects), not what cog- mses both of them, not a mass of cognition, not cognitive, not non-cognitive (It is) unseen, mncapable of being spoken of, ungraspable, without any distinctive marks, unthinkable, unnameable, the essence of the knowledge of the one self, that into which the world is resolved, the peaceful, the bemgn, the non-dual, such, they think, is the fourth quarter He is the self, He is to be known Here we get to a reality which is beyond the distinction of subject and object and yet it is above and not below ths distinction It is super-theism and not atheism or anti-theism We cannot use here terms like all-knowing, all-powerful Brahman cannot be treated as having objects of knowledge or powers It is pure bemg In many passages, the Upanisads make out that Brahman is pure being beyond all word and thought He becomes Isvara or personal God with the quality of prajna or pure wisdom He is all-knowing, the lord of the principle of mitla-prakrti or the unmamfested, the iner gude of all souls From him proceeds Hiranya-garbha who, as Demiurge, fashions the world. From the last develops Vaat or the totality of all existents The last two are sometimes mixed up Gaudapada says that this Brahman is 'birthless, free from sleep and dream, without name and form, ever effulgent, all thought, no form is necessary for it' ajam, anıdram, asvapnam, anāmakam, arūpakam sakrd vibhātam sarvajam nopacarah katham cana III 36 Though objective consciousness is absent in both the prajia and turiya consciousness, the seed of it is present in the state of deep sleep while it is absent in the transcendent consciousness Empancal conscionsness is present though in an unmanfested condition mn the state of deep sleep while the transcendent state is the non- empirical beyond the three states and free from their interraptions

8 Māndūkya Upamsad 699 and alternations It is present, even when we are immersed in the activities of the waking world or lost in the unconsciousness of sleep Man's highest good consists in entering into this, the self, making it the centre of one's life, instead of dwelling on the surface Deep sleep terminates and the self returns to the dream and the waking states In turiya there is a permanent umon with Brahman The metaphysical reality is cognised in turīya, if such an expression can be used for the transcendent state Plotmnus portrays a gradual ascent from the world-soul to the spint (nous) and finally from spirit to the One The goal of spintual ascent is a mystical ecstatic union with the Absolute He writes 'Let us suppose the same rest in the body that surrounds the soul, that its movement is stilled, and that the entire surroundings are also at rest, the earth, the sea, the heaven itself above the other elements' In words that are echoes of Plotinus, Augustine in his Confessions describes the ascent from the changeable apprehensions and objects of sense through the intelhgible world of conceptual truth to the Absolute Truth 'If the tumult of the flesh were hushed, hushed the images of earth, and the waters and air, hushed also the poles of heaven' man turns his spintual vision godward to recerve the light, then he attamns the absolute object of mystical union 'the lght unchangeable above the mind' with the flash of one tremb- ling glance 8 so'yam ātmādhyaksaram aumkāro'dhimātram pādā mātrā mātrāś ca pādā akāra ukāra makāra it 8 This is the self, which is of the nature of the syllable aum, in regard to its elements The quarters are the elements, the elements are the quarters, namely the letter, a, the letter u and the letter m

Godhead This is the self it is the deepest essence of the soul, the image of

The world and the world-soul are both producers and produced The Supreme God is only the producer, Bralman is above the distinction of producer and produced Cp Gaudapāda kārya-kārana-baddhau tāv-isyete visva-tayasau prājñah kārana-baddhas tu dvau tau turye na sıdhyatak I II Viśva and tayasa are conditioned by cause and effect But prajña is conditioned by cause alone These two (cause and effect) do not exist in turiya Primal being unfolds itself as a subject-object relation The unmeasured and undefined becomes the measured and the defined, a universe of logical discourse Prajña or wisdom and the element 'm' both indicate that the function of measuring is that of logical mind All distinctions are within the Supreme N

700 The Principal Upansads Brahman. God is the logical being, the defined reality It is not we II

that define Brahman but Brahman defines itself The supreme logical idea is God who is the true, the good and the beautiful Defined realty is not divided reahty The real m itself is Brahman, the real as logically defined is Isvara who rests in Bralunan who does not cease to be Brahman in becoming Isvara 9 jāgarıta-sthāno varsvānaro'kārah prathamā mātrā'pter ādi- mattvad vā'pnote ha vat sarvan kāman adis ca bhavalr ya evam veda 9 Vaiśvänara, whose sphere (of activity) is the waking state, is the letter a, the first element, either from the root ap to obtain or from being the first He who knows this, obtains, verily, all desires, also, he becomes first Varsvänara is he who has the umiverse for his body ro svapna-sthānas tayasa ukāro dintīyā mātrotkarsāt ubha- yatvādvotkarşatı ha var jnana-samtatim samanas ca bhavatt, nāsyābrahma-vit-kule bhavat ya evam veda ro. Taiasa, whose sphere (of activity) is the dream state, is the letter u, the second element, from exaltation or mnter- mediateness He who knows this exalts, verily, the continuity of knowledge and he becomes equal, in his family is born no one who does not know Brahman II susupta-sthānah prājño makāras trtīyā mātrā miter apīter va minot ha va idam sarvam apītis ca bhavat ya evam veda II Prãjña, whose sphere (of activity) is the state of deep sieep is the letter m, the third element, either from the root m to measure or because of merging He who knows this measures (knows) all this and merges also (all this in himself) In deep sleep, all waking and dream experences disappear Isvara is the cause of the universe as well as that of its dissolution As the name pragña implies, the condition is one of intellection In it we have a thinker and a thought If this difference did not exist, it would be a silent oneness This verse affirms what Parmendes, Plato and Hegel assumed that the opposition of being and not-being is the original duality from the ontological standpoint Being is a prior to non-being The negation presupposes what it negates Though being is a prior to non-bemng, being itself cannot be conceived without an opposite. Being could never be being without being opposed to not-being But there is something which is a prior to the opposition of being and non-being and that is the umty which transcends both Thought

I2 Māndūkya Upanisad 70I cannot grasp and determine this spint beyond the opposition There is no concept or substance that could be thought of as being the unity without any opposition whatsoever We cannot even call it unity for it suggests the opposite category of diversity. But we are in the sphere of oppositions, dualities and yet the positive side of the opposition brings out the content of the spirit We have to seek the ultimate truth, goodness and beauty in its direction Plotinus says, 'Before the two there is the one and the unit must precede the Dyad coming later than the one, the Dyad has the One as the standard of its differentiation, that without which it could not be the separate differentiated thing it is' Enneads V I 5 'As long as we have duality, we must go still higher until we reach what transcends the Dyad ' Ibrd III 8.8

I2 amātraś caturtho'vyavahāryah prapañcopasamah śivo'dvarta evam aumkāra atmarva, samvrsaty ātmana'tmanam ya evam veda. 12 The fourth is that which has no elements, which cannot be spoken of, into which the world is resolved, benign, non-dual Thus the syllable aum is the very self He who knows it thus enters the self with his self

In turiya, the mind is not simply withdrawn from the objects but becomes one with Brahman who is free from fear, who is all- round illummnation, according to Gaudapada liyate hi susupte tan mgrhitam na liyate tad eva nırbhayam brahma jnānālokam samantatah III 35 In both deep sleep and transcendental consciousness there 1s no consciousness of objects but this objective consciousness is present in an unmanifested 'seed' form in deep sleep while it is completely transcended mn the furiya consciousness Gaudapada says The non-cogmtion of duality is common to both prajiia and turiya but prajia is associated with the seed (consciousness) in sleep while this does not exist in trnīya dvartasyāgrahanam tulyam ubhayoh prājňa-turyayoh bīja-mıdrā-yutah prājnah sā ca turye na vidyate S opens his commentary on the BG, with the verse that 'Narayana is beyond the unmanifested principle and from this unmanifested arses the mundane egg or Hıranya-garbha ' narayanah paro'vyaktad andam avyakta-sambhavam There is first the pure Brahman beyond subject and object and then Narayana or God confronted by the object but superior to it and then the world-soul Lao Tze looks upon the Tao as the ultimate Reality which can be defined only in negative terms as 'colourless,' 'soundless,' 'non- material ' His conception of creation was that out of Tao, the eternal ultimate principle came the one, the great monad or the matenal cause of the universe The one produced the two primary essences,

702 The Principal Upanisads the Yang and the Yin, positive and negative, male and female, I2 light and shade, which gave birth to the three powers of nature, heaven, earth and man, which in their combination produced all creatures Lao Tze's follower Chuang-tze regarded T'ien or God as the first great cause Plotinus says. 'Standing transcendent above all things that follow It, existing mn Itself, not mixing or to be mixed with any emanation from Itself, vertably the one, not merely possessing Oneness as an attrbute of Its essence-for that would be a false oneness-a Principle overpassing all reasoning, all knowing-a principle standing over all Essence and Existence only when it is simplex V.4 r and First, apart from all, can it be perfectly self-sufficing' Enneads, This soundless, partless, supreme Reahty is the very self In the state of deep sleep, it becomes the subject confronting the object which is yet unmanfested. We infer the presence of the object, as its developments take place on getting out of sleep In the dream state, the object is manifested in the form of mental states, in the waking state, the object is manifested in material states The subject- object duality is present in different forms in the states of waking, dream and dreamless sleep It is transcended altogether in the state of turiya, while we have a pure consciousness of Self or Absolute No object can be set in opposition to the Spirt and so the question of validity or otherwise does not anse It is self-valdating, self- authenticating experience The question of vahdity arses when the object appears as alien and impenetrable but in spiritual experence there is no alien object There is knowledge of identity, by possession, by the absorption of the object at the deepest levels In the ex- perience of turiya, there is neither subject nor object, neither the perception nor the idea of God It does not refiect or explain any other reality than itself It is reahty, spint in its mnner life Those who know the truth become the truth It is not a state in which objects are extrinsically opposed to one another It is the immersion of the self in reality, its participation in primary being It is illumined hife It is pure consciousness without any trace of duahty, it is unfailing lıght turiyah sarva-ark sada Karka I 12 When the real is known there is no world of duahty, jnate dvartam na vdyate Kārkā I 18 Cp Astāvakra Gitā jñātā janam tatha jneyam trlīyam nāst vastavam ajnānād bhatr yatredam so'ham asm miranjanah When analogcally we transfer this idea from the microcosm to the macrocosm, from the individual to the world, since there is a co-relation between mtelhgibilty and bemg, we have answerng to the waking state, Varaf, to the dream state, Hiranya-garbha, to

I2 Māndīīkya Upanisad 703 the dreamless sleep state, Isvara. All these three are on the plane of duality, Isvara has facing him mila-prakrli, though in an unmani- fested (auyakrta) condition, as the self has the object in an unmani- fested condition in the state of dreamless sleep Plotinus who adopts a similar view puts the case thus: 'If, then, the Divine thought-forms (The Ideas) are many, there must of necessity be something common to all and something peculiar to each to differentiate them this particularity or specific difference is the individual shape, but if there is shape there must be something that has taken the shape that is to say there is a foundation, substratum, a matter. Further, if there is an Intellectnal kosmos of whch our kosmos is an image, and if ours is compound and mcludes matter, there must be a matter in the Intellectual kosmos as well.' Enneads II 4. 4. The interaction of the universal subject and object develops the rest of the universe. Hiranya-garbha is the sutratman and plays with ideas, mental states as tanasa does in the dream world. In Rg Veda, it is said that Hiranya-garbha arose in the beginning, the lord of all created beings X. I21. I. hrarya-garbhas sam-avariata agre bhutasya jatah patir eka asit This whole world is in him in an embryo form hranye brahmanda-rūpe garbha-rūpenarasthtah prajā- patır mranya garbhak. Vidyaranya When these are projected into space and time, we have Virat This answers to the waking state, which is Vaisuanara's sphere of activity The waking and the dreamstatesanswer to the exteriorised existence and interiorised life of the world-spint. When the world-spirit externalises its attention, we have the manifestation of the cosmos When it turns its attention inward, the cosmos retreats into latency. When the world-spirit withdraws altogether into undisturbed still- ness, the object, though present, becomes a mere abstraction When even that ceases, Isvara is Brakman Aum thus represents both the unmamfested Absolute and the personal Isvara. Gaudapada writes. 'The sacred syllable aum: 1s verily the lower Brahman and it is also said to be the higher Brakmas .. Aum is without beginning, unique, without anything external to It, unrelated to any effect and impershable' pranavo hy aparam brahma, pranat is ca parah smrtah apurvo'nantaro balyo vaparak praņaro'eyayak (26). If we worship Aum as Iscara, we pass beyond gnief 'Know Aum to be Isuara, ever present in the hearts of all The wise man, realising aum as all-pervading, does not gneve.' pranavan: histaram uidyat sarasya I rdt samstl Zam: sarca-ryapinam aumkaran. mata dl iro i a socati. (28) While Istara, the personal God, is the lord of the world of manifes- tation, of becoming, the Supreme Bral wax is bey ond all becoming in pure being 'One who has known Aum which is (at the same time)

704 The Principal Upanisads devoid of clements and of infinte elements, in which all dualty is I2

resolved, the benign, he is the (real) sage and none other' amatro'nanta-mātraś ca dvartasyopasamah sivah aumkaro udito yena sa munir netaro ganah (29) In this Upanisad we find the fundamental approach to the attau- ment of reahty by the road of introversion and ascent from the sensble and changing, through the mind which dreams, through the soul whch thinks, to the divine within but above the soul The truth of our intellectual knowledge presupposes a light, the Light of the Real above logical truth, the Light which is not itself but that by wluch it has been created and by whose illumination it shines In the Apocryphal Wisdom of Solomon, the immanent reason Is descrbed thus 'For she is a breath of the power of God, And a clear effluence of the glory of the Almighty ' VII 25 Wisdom becomes a personalty (XVIII 14-16) akin to the word m the Prologue of the Fourth Gospel Though Wisdom is a potency outside God it is yet wholly in God Philo makes a sharp distinction between God m Himself and God revealed, between God who is pure being, unknowable, outside the material umverse and God who is immanent in man and the umverse, who is all-penetrating, all- filling The gap between the Infinite God and the finite man was bridged in the Old Testament by God's angels who were regarded as emanations of the divine, offshoots of deity, parts of his very being Philo held that the universe was filled with divine potencies While in one sense these are attributes and self-revelations of God, in another sense they are personal beings, incorporeal souls who mediate between God and men, who 'report the mnjunchons of the father to his children and the necessities of the children to the father.' De Somnus I 22 The unity of all these potencies is con- stituted by the Logos Heaven and earth subsisted in the Logos before their material creation The potencies which are the creators of matter emanate from the Logos God who is the ultimate creator never works directly but through the Logos who again works through the potencies called logol Prayna, wisdom, Logos, Intellectual Principle, have a family hkeness Plotinus has the transcendent tnad of the Absolute One, the Intellectual Principle or God and the World-soul 'The one is not a Being but the source of Being which is its first offspring The One is perfect, that is it has nothing, seeks nothing, needs nothing, but, as we may say, it overflows and this overflowing is creative, the engendered entity looks towards the One and becomes the Intel- lectual Principle, resting withmn itself, this offspring of the One Is Being' Enneads V 2 I This Intellectual Principle Nous is the image of the One It is engendered because the One in its self-quest has vision This seeing is Nous The third is the soul, the author of

I2 Mandukya Upanisad 705 all hving things It made the sun the moon the stars and the whole visible world It is the offspring of the Divine intellect It is, in Plotinus, of a twofold nature There is an inner soul intent on Nous and another which faces outward The latter is associated with a downward movement in which the soul generates its image which 1s nature and the world of sense For Plotinus it is the lowest sphere, something emanating from the soul when it forgets to look upward towards the Nous We have the One, Nous, Soul and the world answering to the fourfold nature of reahty in the Mandikya U The last two the world-soul and the world are the subtle and the gross conditions of the same being vrāt trailokya-sarirah brahmā samastı-vyastı-rupah samsara-mandala-vyapi Ś on TU II s

ŚVETĀŚVATARA UPANIȘAD

The Svetasvatara Upamsad belongs to the Taittiriya school of the Yaur Veda. Its name is derved from the sage who taught it. It is theistic in character and identifies the Supreme Brahman with Rudra who is concerved as the matenal and the efficient cause of the world, not only the author of the world but its protector and guide The elements associated with theism, Personal God and devotion to Him, which are to be met with undoubtedly in the other Upanisads, become prominent in the Śvetāsvatara Upanşad The emphasıs is not on Brahman the Absolute, whose complete perfection does not admit of any change or evolution but on the personal Isvara, omniscient and omnipotent who is the manifested Brahman Terms which were used by the later Samkhya philosophy occur in the Upanisad, but the dualism of the Samkhya, purusa and prakrtt, is overcome Nature or pradhana is not an independent entity but belongs to the self of the Divine, devatma-saktt. God s the mayin, the maker of the world which is maya or made by him The Upamsad teaches the unity of the souls and the world in the one Supreme Reality The Upanisad is an attempt to reconcile the different philosophical and religious views which prevailed at the time of its composition 1 śueta, pure, aśva, ıdrıyas, senses Samkarānanda See VI 21 hterally, he who has a white mule Cp jarad-gavah, he who has an old cow z mayı srjate sarvam elat

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I. 2 Śvetāśvatara Upanişad 709

CHAPTER I CONJECTURES CONCERNING THE FIRST CAUSE

I. brahmavādino vadantı kim kāranam brahma, kutah sma jātā, jīvāma kena, kva ca sampratısthāh, adhisthıtāh kena sukhetaresu vartāmahe brahma-vido vyava- sthäm I Those who discourse on Brahman say What is the cause? (Is it) Brahman? Whence are we born? By what do we live? And on what are we established? O ye who know Brahman, (tell us) presided over by whom do we live our different conditions in pleasures and other than pleasures (pains).

2 kālah svabhāvo nıyatır yadrcchā bhūtāni yonıh purusa itr cıntyā samyoga esam na tvātma-bhāvād ātmāpy anīsah sukha-duh-

2 Time, inherent nature, necessity, chance, the elements, kha-hetoh

the womb or the person (should they) be considered as the cause? It cannot be a combination of these because of the existence of the soul Even the soul is powerless in respect of the cause of pleasure and pain

cıntyā v cıntyam In Atharva Veda XIX 53 I, we are told that 'Time is a horse with seven rems sapta-raśmh him the knowing poets mount ' kālo aśvo vahatı tam arohants kavayo vipaścita In the same verse it is said that 'all the worlds are his wheels' tasya cakra bhuvanani viśvā. The creative and destructive functions of Kala or time are brought out in the M B kālah pacatı bhūtāni, kalah samharate prajāh kälah suptesu jāgartı, kālo hi duratıkramah It also asserts that there is a time-transcending element which overcomes even tıme- kalah pacatı bhūtān sarvāny evālmanātmani yasmın tu pacyote kalas tam vedcha na kas cana atma the soul, the living self, jiva which is not an independent cause, but is subject to the law of karma

the world. yonth the womb prakytt which is the mother of all possibilities in

The different views are mentioned as they were suggested in the previous history of Indian thought The non-conscious cannot be

710 The Principal Upamsads the cause of the conscious The conscious human being cannot be I 3 the ultimate cause for he is not the determmner of his own destmy 3 te dhyāna-yogānugatā apasyan devātma-saktım sva-gunair yah kāranāni nıkhılānı tānı kālātma-yuktāny adhrtrsthaty mgūdham

ekah 3 Those who followed after (were devoted to) meditation and contemplation saw the self-power of the Divine hidden in its own qualities He is the one who rules over all these causes from time to the soul dhyāna-yoga Cp dhyāna I 14, agamn, I 10-II tasyabhidhyanat It seems to foreshadow the prandhana of the Yoga Sutra I 23 Bhaktı or devotion is a natural development of dhyăna VI 22 devalma-saktt the self-power of the Divine It is not hke the prakyh of the Samkhya independent of God The power, saklt of the Supreme, is the cause of the world It is of the nature of the Supreme and not independent devasya dyotanādı-yuktasya māyınah parameśvarasya paramātmanah almabhütatăm asvatantrām, na sāmkhya-parıkalpıta-pradhānādivat prthag-bhūtām svatantrām saktem. S. See IV Io, see B G IX I0 Cp Brahma Purana esā catur-vimsatı-bheda-bhinnā māyā parā-prakrts tat-samutthā There is no reason, as Plotmus says, why the spirit should remain stationary in itself It is not impotent as it is the source and poten- tiahty of all things Enneads V 6 I Nothing is lost by its creative activity In Plotinus, the power of Spint penetrates the whole spintual world and the world of souls sva-gunaır nıgădhām hidden in its own quahties I The self-power of the Divine is hidden by the qualties of the Lord, devātmana, iśvara-rupena avastlutām Ś The power of manifestation (māyā-saktı) and VI I. is mn the form of ISvara, the Supreme Lord See also III 2, IV I, 9 2 The self-power of the Divine is hidden by the three qualties of sattva, rajas and tamas It is the cause of the creation, maintenance and dissolution of the world devasya parameśvarasya atma-bhūtām, jagad-udaya-sthıtı-laya-hetu-bhūtam, brahma-vsnu-sivātmikam Š Cp sarga-sthity-anta-kārınīm brahma-visnu-sıvātmikām sa samjñām yātı bhagavān eka eva janārdanah 3 The qualities may refer to the modifications of prakrli, purusa and Isvara brahmaparatantrath prakrtyadı-usesanash upadhibhık mgudham S devāš ca ālmā ca šaktš ca yasya para-brahmanah avastha-bhedāh tām

4 Śvetāśvatara Upamsad 7I1 akrtı-puruseśvarānām sva-rūpa-bhūtām brahma-rūpena avasthitām rāt-paratarām saktım kāranam apasyan S ee I 9 and 12 The power of the Lord to create, preserve and dissolve the world s looked upon as the cause- 'evātmanah dyotanātmanah prakāsa-svarūpasya prajnāna-ghana-svarī basya param-atmanah jagad-udaya-sthıtı-laya-nıyamana-vısayam saktıı samarthyam apasyan S Brahman, the unconditioned Absolute, cannot be regarded as the cause of the world It can only be described negatively. S says, na karanam napy akaranam na cobhayam napy anubhayam na ca nimttam na copādānam na cobhayam Ś So it is that the causation of the world ıs traced to māyā or prakrti which is the power of Brahman conceived as Isvara

THE INDIVIDUAL SOUL IN DISTRESS

4 tam eka-nemim trurtam sodaśāntam satārdhāram vimśatt pratyarābhth astakarh sadbhıh viśva-rūparka-pāsam tri-mārga-bhedam dui- nı-mıttarka-moham 4 (We understand) Him (as a wheel) with one felly, with three tires, sixteen ends, fifty spokes, twenty counter-spokes and six sets of eights, whose one rope is manifold, which has three different paths, whose one delusion (arises) from two causes In this and the following verses, the world is compared to a rotating wheel or a flowing stream Its chief characterstic is movement and these images bring it out eka-nemim with one felly Isvara is the one source of the manifestec world The root cause of the whole world described in different way has its locus in Iśvara ya ekah karananı nıkhılany adhitısthatı tam eka-nemim, yont kāranam avyākrtam ākāšam parama-vyomamāyā-prakrlth sakıs tam 'vıdyā chayajnanam anrlam avyaktam ity evam adi-sabdai abhila yamanaıka karanavastha, nemir wva nemih sarvadharo yasyadh thatur advitīyasya param-atmanas tam cka-nemm S Isvara uses prakrti for creation It is usual to descrbe the world as a wheel, ckam padam noksipe Sanatsujātīya VI II truylam with three tires, threefold Reference is to the three gur saltva, rajas and tamas. sodaśantam sixteen ends Reference is to the five elements, organs of perception (jñanendriya), five organs of action (karmend.

712 The Principal Upansads and the mind (manas) Prakrt and its twenty-three evolutes are some- I 4 times divided into two groups of eight and sixteen The group of eight is called prakrh or mula-prakrtt and consists of prakrtt, buddht, aham-kära and the five elements The group of sıxteen called vikāra consists of mind, the ten organs and the five objects of the senses See M B XII. 7670, 11394-6, 11552 ff Buddha-carita XII 18-19 This view is accepted by Tallva-samasa I and 2, Garbha U 4 and Bhagavata Purana VII 7 22 Sāmkhya Kārkā dıvides the 24 into three groups I. prakra, 2 7 called prakrti-vikyt, and 3 16 called ukrtt The last are called sodašaka gana (22) Praśna VI I This expression may refer to the sixteen Kalas mentioned m Satardharam fifty spokes They represent the forces which move the wheel S mentions the five viparyayas, tamas, moha, maha-mohas tanusra and andhatamisra (they may also refer to ignorance, self-love, love, hatred and fear Yoga Sutra I 8, II 2 Samkhya Sutra III 37), twenty-eight asaktıs or dısabıhties Samkhya Sutra III 28, the mine inversions of the tustis, satisfactions, Ibid III 39, the eight mversions of the siddlus or perfections (III 40) The vanous subdivisions of viparyaya, asaktı, tushı and siddlu gıven in Sāmkhya Kānkā 46 ff form a set of fifty See E H Johnston Some Samkhya and Yoga Conccptions of the Svetasvalara Upamisad Journal of the Royal Astatic Society, October 1940, pp 855 ff pratyarablth counter-spokes These are the ten organs of perception and action and their objects Prasna IV 8 It may also refer to the five elements with the five objects of the senses and the ten organs See M B XII II2 38-4I astakath sadbhih six sets of eights The six are I prakrh with its eight causes of the five elements, mind (manas), intellect (buddltt), and self-sense (aham-kara), see B G VII 4, 2 dhatu with the eight constituents of the body, 3 atsvarya lordship with its eight forms, 4 bhava eight conditions, 5 deva gods with their eight classes, and 6 atma-guna virtues which are also eight anunā mahimā carva garimā laghunā tathā praptıh prakamıyam īsıtvam vasitvam ca'stabhūtayah viśva-rūparka-pasam whose one rope is manifold It is desire or Karma viśva-rūpa, nānā-rūpa ekah kāmakhyah pasah Ś Visva-rūpa is often used for the soul which is subject to rebirth I 9, V y, Martri II 5 Viśvākhya, V 2, Visva and VII 7, Vasvarūipa Cp also MB XIII IIZ 33, tatharva bahu-rūpatvād viśva-rūpa it śrutah tri-marga-bhedam which has three different paths to salvation explamed as dharma, religiousness, adharma, irreligiousness, and jnana or wisdom moha delusion or ignorance of self which is produced by two causes good or bad works Both of them commit us to the wheel of rebirth,

I 6 Śvetāśvatara Upanisad 7I3 5 panca-sroto'mbum panca-yony ugra-vakrām panca-pranormim panca-buddhyadi-mülām pancavartam panca-duhkhaugha-vegam panca-sad-bhedam panca-parvam adhīmah. 5 We meditate on him as a river of five streams, from five sources, fierce and crooked, whose waves are the five vital breaths, whose original source is the fivefold perception, with five whirlpools, an impetuous flood of five pains, divided into fifty kinds (of suffering) with five branches The realty of the world and its relation to the Supreme Isvara are brought out here panica-sroto'mbum having for its water that which has five streams srotas is also used for sense organ indriya the stream of perceptions which each sense organ recerves from the outer world These streams flow from the senses to the mind which is said to have five streams Cp panca-srotas in MB XII 7890-I, where Nilakantha identifies it with mind or manas Yoga Sūtra II 2 mentions the five klesas as audyā, asımtā, asaktt, rāga, abhiniveśa Vacaspatı Mıśra on Sāmkhya Kānkā (47) explaıns pañca-vıparyaya- dhedah by a quotation from Varsaganya Panca-parva-vidya See also Taltva-samāsa 14 Buddha-carita XII 33. 6 sarvajive sarva-samsthe brhante asmin hamso bhramyate brahma-cakre prthag ātmānam prertāram ca matvā justas tatas tenā- m tatvam ett 6 In this vast brahma-wheel, which enlivens all things, mn which all rest, the soul flutters about thinking that the self in him and the Mover (the Lord) are different Then, when blessed by hım, he gains life eternal asnn v tasnun Cp BU I 4 I0. Katha IV 10, TU II 7 1, BG XVIII 61 Vesnu Dharma has the following verses pasyaty atmanam anyam tu yavad var param-atmanah tavad sambhramyate jantur molto mjakarmana samksīnāsesakarmā tu param brahma prapasyatı abhedenalmanaś śuddham śuddhatvad aksayo bhavet. Both Isvara and the individual soul belong to the mamfested world. brahma-cakram see also VI I Gaudapada gives Brahman as a synonym for prakyt See Gaudapāda on Sāmkhıya Kārıkā 22 The soul of man is a traveller wandenng in this cycle of Brahma which is huge, a totality of lves, a totahty of states, thinking itself to be

714 The Principal Upanisads different from the Impeller of the journey The soul reaches its goal I g

of immortality when it is accepted by the Supreme

SAVING KNOWLEDGE OF BRAHMAN 7 udgītam etat paramam tu brahma tasmims tayam supra- trsthaksaram ca. atrantaram brahma-vıdo'vıditvā līnā brahman tat-parā yom-muktah 7 This has been sung as the supreme Bralnmnan and m It Is the trad It is the firm support, the imperishable The knowers of Bralman by knowing what is therein become merged in Brahman, intent thereon and freed from birth supralısthā u sapratsthā, svapratıstha brahma-uido. v. veda-udo, knowers of the Vedas paramam Supreme prapaiica-dharma-rahitam S. trayam the triad, the individual soul, the world and the cosmic lord bhokta, bhogyam, prertaram S 8 samyuktam etat ksaram aksaram ca vyaktāvyaktam bharate nśvam isah anīsas cātmā badhyate bhoktr-bhavat jnatva devam mucyate sarva-pāsarh 8 The Lord supports all this which is a combination of the mutable and the immutable, the manifest and the unmamfest And the soul, not being the Lord, is bound because of his being an enjoyer By knowing God (the soul) is freed from all fetters See BG XV. 16-17. The later doctrine of Sawa-sıddhanta withits distinctions of pasu, patt, pasa, the creature, the lord and the bond, is here suggested 9 ñarñau dvav ajau īsanišav aja hy eka bhoktr-bhogyartha-yulta anantas cātmā visva-rūpo hy akartā trayam yada vindate brahmam etat 9 There are two unborn ones, the knowing and the unknowing, the one all-powerful, the other powerless Indeed there is (another) one who is unborn, connected with the enjoyer and the objects of enjoyment And there is the infimte self, of universal form, non-active When one finds out this trad, that 15 Brahman The mdrvidual soul, the personal god and prakrti or nature are ell contamed m Brahman jivesvara-prakytı-ripa-trayam bralma $ The

I I0 Śvetāśvatara Upansad 715 doctrine of the trune umty elaborated later by Ramanuja is sug- gested here For Ramanuja, God is the soul of nature as well as the soul of souls See I I2 The distinctions of enjoyer, enjoyment and enjoyed are contamed ın Brahman bhoktr-bhoga-bhogya-rupam S akartr non-actıve kartrtvadi-samsara-dharma-raltah Ś In commenting on this verse, S makes out that the manifested world is due to the power of maya which is not independent of Brahman and so does not constitute a second to it As it is responsible for the manifested world it is not a nonentity Its nature is inde- scribable māyāyā anırvācyatvena vastutvāyogāt lathāha, esā hi bhagavan-māyā sad-asad-uyaktı-varytā Ś I0. ksaram pradhānam amrtāksaram harah ksarātmānāv īsate deva ekah tasyābhıdhyānād yojanāt tattva-bhāvād bhūyaś cānte viśva- māyā-mvrttih I0 What is perishable is the pradhana (primary matter) What is immortal and impershable is Hara (the Lord) Over both the perishable and the soul the one God rules By medi- tating on Him, by uniting with Him, by reflecting on His being

of the world more and more, there is complete cessation from the illusion

hara one of the names of Śwa, S explains hara as one who removes ıgnorance avrdyāder haranat Cp Swva-mahımna Stotra bahula-raase uisvotpattau bhavaya namo namah prabala-tamase tat-samhare haraya namo namah jana-sukha-krte sattvodriktau mydāya namo namah pramahası pade mstrargunye swvaya namo namah Salutations to'Bhava or Brahma mn whom rajas preponderates for the creation of the umverse, salutation to Hara or Siva in whom tamas preponderates for the destruction (of the universe) Salutation to Mrda or Visnu in whom sattva preponderates for giving happiness

attributes to people Salutation to Siva who is effulgent and beyond the three

by medrtating on humn The way by which the soul is awakened to the divine core of his being is abhidhyana, an intense contemplation* of the Saviour God It leads to contemplative umion with the object and identification with his essential reality This contemplation is mntrospection, an intimate worship, intuition of one's own mner being IV 5 devam svacittastham upasya The embochied yira becomes one with God II 14 tad atma-tattvam prasamīksya dchi eko bhavate

716 The Principal Upamşads usva-mayu illusion of the world sukha-duhkha-mohalmakāsesa- I I2

prapanca-rupa-maya S Cp Vasubandhu's Abhidharmakosa. abodhun dhyanantye VI 24 When we reach kawvalya, there is a total cessation of the world The contemplator rises above the cosmic structure and attains bralnna-mrvāna II. jnātvā devam sarvapāsapahānıh ksīņath klesarr janma-mrtyu-

tasyābludhyānāt trtīyam deha-bhede viśvarsvaryam kevala prahānh

apta-kamah II. By knowing God there is a falling off of all fetters, when the sufferings are destroyed, there is cessation of birth and death By meditating on Him, there is the third state, on the dissolution of the body, universal lordship, being alone, his desire is fulfilled This verse describes the different sides and stages of liberation Negatively it is freedom from birth and death, positively it 1s oneness with Isvara, so long as there is the manifested world and oneness with Bralman when the mamfested world ceases to exist tasya parameśvarasya, abludhyānād deha-bhede sarīrapātottara-kālam arcırādınā deva-yāna-pathā gatvā parameśvara-sāyujyam gatasya trtīyam vrād-rüpāpeksayāvyākria-parama-vyoma-kāranešvaravastham viśvarsvarya-laksanam phalam bhavatı, sa tad anubhūya tatrawva nırursesam almānam matva kevalo mrasta-samastaiśvarya-tad- upādlusıddhır avyākrla-paramavyoma-kāranesvarātmaka-trlīyavastham vśvarsvaryam hıtvā, āpta-kāma ătma-kāmah pūrnānandādvitīya-brah- ma-rupo 'vatisthate. S He also quotes from Swva-dharmottara dhyānād arśvaryam atulam, arsvaryād sukham uitamam, jñānena tat parıtyarya vdeho muktım āpnuyāt A distinction is made here between dhydna or meditation whach leads to lordship and jhiana or wisdom which leads to liberation The former, which is the contemplation of the heart, the rapture of devotion, is a stage to the latter, which is the contemplation of intelligence, the blaze of discernment So long as the cosmic process continues, the Personal Lord presides over it and the freed individual becomes a co-worker with Him When the cosmic process terminates, the Personal Lord lapses into the Absolute and so does the freed Individual He knows as does the Lord that he is the mamfestation of the Absolute, even when he is functoning mn the world 12. etad jñeyam nıtyam evātmasamstham nātah param vedi- tauyam hı hıñcıt bhoktā bhogyam preritāram ca matva sarvam proktam tr-vidham brahmam etat 12 That Eternal which rests in the self should be known

I I5 Śvetāśvatara Upanisad 717 Truly there is nothing beyond this to be known. By knowing the enjoyer, the object of enjoyment and the mover (of all), everything has been said This is the threefold Brahmian The individual soul, the object of enjoyment, prakrti and the Supreme Lord Isvara are all forms of Brahman ätma-samstham. which rests in the self Cp. Katha V. I2. Siva-dharmottara says· śıvam ātmanı pasyantı pratımāsu na yogtnak The Yogins see the Lord in the self and not in images

I3 vahner yathā yonı-gatasya mürtih na drsyate nawva ca lınga-nāśah sa bhüya eve'ndhana-yon-grhyah tad vo'bhayar vai prana- vena dehe I3. As the form of fire when latent in its source is not seen and yet its seed is not destroyed, but may be seized again and again in its source by means of the drill, so it is in both cases The self has to be seized in the body by means of the syllable aum

Fire though not seen at first is there all the time, it becomes visible by friction; even so the Self is there all the time though unpercerved by those in a state of ignorance It is perceived when by meditation on the syllable aum, we subdue the lower self The vision of the Self is achieved by means of the pranava, aum. indhana the stick used for drilling yoni the underwood in which the stick is drilled 14 sva-deham aranım krtvā pranavam co'ttarāranim dhyana-mırmathanabhyasat devam pasyen ngudhavat 14 By making one's body the lower friction stick and the syllable aum the upper friction stick, by practising the drill (or friction) of meditation one may see the God, hidden as it were In overcoming the obstacles which prevent the reahsation of Brahman on the part of the individual, suffering is involved We are asked to meditate on Godhead and bring Him out of the recesses of our heart Cp Kawalya U I II 15. tilesu taram dadhiniva sarpir apas srotassu araņīs"

evam atmētman grhyate'sau satyenainan: tapasā yo' cāgmh.

nupaśyatı.

718 The Principal Upanisads I 16 15 As oil in sesamum seeds, as butter in cream, as water in rverbeds, as fire in friction sticks, so is the Self smized in

austerity. one's own soul if one looks for Him with truthfulness and

srotas river-bed Usually a stream, here the dry bed of a stream which, if dug mto, will yield water tapasa by austerty The divine in us becomes mantfest onl wnes we subject ourselves to certain disciphnes The Divine operates ir us but it requires effort to make it shine forth A later Upantead says that the Divine dwells in us as ghee in milk but even as ghee is obtained after the process of churning, the churning of the mmnd ! necessary to reveal the inner splendour. glnam ia payası mgadhan, bhute bhaite ca casals uyran , satatam marthelavyam manasa manthana-bhatena 16 sarvavyāpınam átmānam ksīre sarpir wārprtam: ātma-vidyā-tapo-milam tad brahmopanisat paran., tad bral .- mopamsat param 16 The Self which pervades all things as butter is contamed in milk, which is the root of self-knowledge and austenty, that is the Brahman, the highest mystic doctrne That is the highest mystic doctrine brahmopantsat the mystic doctnne of Brahman Like butter hidden in milk does the eternal wisdom dwell in each and every object, let there be constant churning by the churning stick of the mind Brahma-bindn U. Cp Bhāgarata 'When men realise me as present in all beings, as latent fire i- mn wood, from that moment they discard confusion' yada tu sara-bhalesu daruse agrem w7 sthatam pratıcakşīta ıan loko jabyāt tarlyan a Fasmalam III 9 32 As fragrance is in the flower, as butter in mill-, as oil in estvrl seeds, as gold in the reef of gold (so God dwells in all olge.ts, Dhyara-brdu U 5 puspa-n.adl.ye yati i gandh un payo-n adiye satla glr !! " tıa-madlye yatha tatlam pisareso na kincarar

II 5 Svetāśvatara Upanisad 719

CHAPTER II INVOCATION TO SAVITR I yumānah prathamam manas tattvāya savıtā dhıyah agner yyotır nicayya prthivya adhyabharat I Savitr (the inspirer) first controlling mind and thought for truth discerned the light of Agni (Fire) and brought it out of the earth The five introductory verses are taken from Taittirīya Samltā IV. I I I-5; Vājasaneyı Samhıtā XI 1-5; Šatapatha Brāhmana V. 3 I. 12-17. The Upanisads claim to continue the tradition of the Vedas It is an established convention in Indian thought to make out that the greatest innovations are only the developments of the old Even the Buddha said that his teaching was only a restatement of the

duction four ancient truths, catvāri arya-satyan See Dhammapada, Intro-

2 yuktena manasă vayam devasya savıtuth save suvargeyāya śaktyā 2 With mind controlled we are under the command of the divine Savitr that we may have strength for (obtaining) heaven suvargeyāya for (obtaıning) heaven, svarga-prāptı-hetu-bhītāya 3 yuktvāya manasā devān suvaryato dhıyā divam brhaj jyotih karisyatas savtā prasuvāti tān 3 May Savitr, having controlled through thought the gods that rise up to the bright heaven, inspire them to make a great lıght to shine 4 yumate mana uta yuñjate dhıyo viprā viprasya brhato

v hotra dadhe vayunāvıd eka in mahī devasya savituh vrpaścıtah

4 The sages of the great all-knowing control their mind and parıstutih

control their thoughts The one who knows the law has ordered the ceremomial functions Great is the praise of the divine Savitr 5 yuje vām brahma pūrvyam namobhir visloka etu pathy eva

śrnvantu viśve amrtasya putrā a ye dhāmam dwyani süreh

5 I join your ancient prayer with adoration. Let my verse tasthuh

720 The Principal Upamsads go forth hke the path of the sun May all the sons of the II 8 Immortal listen, even those who have reached their heavenly abodes amrtasya putrah sons of the immortal Cp 'Ye are all children of light and the children of the day' I Thessalonians V 5, Hebrews III 6 deho devalayah proktah ivah śwvo hi kevalah 6 agmır yatrabhımathyate vayur yatradhrudhyate somo yatrātırıcyate tatra samjayate manah 6 Where the fire is kindled, where the wind is directed, where the soma flows over, there the mind is born See BG X II Mind is born where the routine or automatism is broken 7. savıtrā prasavena juseta brahma pūrvyam tatra yomm krnavase na hi te pürtam aksıpat 7. With Savitr as the inspirer, one should delight in the ancient prayer Make your source (dwelhng) there Your work will not affect you See CU V 24 3, BG IV 37

THE PRACTICE OF YOGA 8. trırunnatam sthāpya samam sarīram hrdīndrıyām manasā sammvesya brahmodupena pratareta vidvān srotāmsı sarvān bhayāva- ham. 8 Holding the body steady with the three (upper parts, chest, neck and head) erect, causing the senses and the mind to enter into the heart, the wise man should cross by the boat of Brahman all the streams which cause fear See B G VI. I3 sammveśya v sammrudhya trini. three, urogrivastramsi, chest, neck and head S At the time of meditation we must hold the trunk, the head and the neck m a straight hne The theory of asanas or postures is a development of this view The control of the senses by means of mind answers to the later pratyahāra Body, mind and spirit form one whole and here what is known as bodily prayer is mentioned Brahma the syllable aum brahma-sabdam pranavam varnayant S

II. II. Śvetāśvatara Upanisad 72I 9 prānān prapīdyeha samyukta-cestah ksine prāne nāsikayo' cchvasīta dustāśva-yuktam iva vāham enam uidvān mano dhārayetā pramattah. 9 Repressing his breathings here (n the body), let him who has controlled all movements, breathe through his nostrils, with diminished breath, let the wise man restrain his mind vigilantly as (he would) a chariot yoked with vicious horses See B G. V. 27. The verse refers to prānayama or breath-control Io. same śucau śarkarā-vahni-vālukā-vivarnte sabda-jalāśrayā- drbhrh mano'nukūle na tu caksu-pīdane guhā-nivātāśrayane prayo-

Io. In a level clean place, free from pebbles, fire and gravel, jayet.

favourable to thought by the sound of water and other features, not offensive to the eye, in a hidden retreat protected from the wind, let hım perform his exercises (let him practise Yoga). See B G VI. II, Maitri VI 30. The importance of physical surroundings is brought out here Kūrma Purāna mentions jantuvyāpta and sasabda as unfitting a place for meditation II. II, MB says mrjane vane XIV. 567; also nadīpulinasāyī, nadītīraratis ca XIII 6473 The place for meditation should be noiseless and not noisy. sabda is said to be a mistake for sada, a place green with young grass II nīhāra-dhūmārkānilānalānām khadyota-uidyut-sphatika- sašīnăm etām rīpānı purassarānı brahmany abhivyaktikaran yoge. II Fog, smoke, sun, wind, fire, fireflies, lightning, crystal moon, these are the prelimmary forms which produce the mamfestation of Brahman in Yoga We read in the Lankavatara Stitra 'In his exercise, the Yogin sees (imaginatively) the form of the sun or the moon or something looking like a lotus, or the underworld or vanous forms such as skyfire and the like When all these are put aside and there is a state of imagelessness, then a condition in conformity with suchness (bhuta-tathata) presents itself and the Buddhas will come together from all their countries and with their shining hands will touch the head of the benefactor' See also Mandala Brahmana U II I. ādau tārakavad drśyate, tato vajradarpanam, tatah parıpūrnacandra- mandalam, tato navaratnaprablanandalam, tato madhyaknarka-

722 The Principal Upanisads II 12 mandalam tato vahnisıkhamandalam sphatıka, dhūmra, bındu, nāda, kalā, naksatra, khadyota, dīpa, netra, suvarna nava-ratnādı-prabhā drsyante At first appears a sign like that of a star, then gradually appear a diamond muror, thereafter a full lunar circle, thereafter a circle of the lustre of the nine germs, thereafter the mdday sun, thereafter a circle of flame, then a crystal, a black circle, a dot, sound, digit, star, sun, lamp, eye, the lustre of gold and nine gems are seen Mystics speak of visions and auditions Truth is seen through the mirror of human reflection The mind of man is limited by the nature of its possessor, by the kind of man he is What thinks is the man, not the mind Our senses make definite what is in its nature in- definite We reduce the mvisible to our level As we cannot for long dwell on the heights without suffering from vertigo, we descend to the sense world and use images belonging to it Though God trans- cends all forms He may still use them and convey His presence through them These images are sent to comfort and instruct us This verse makes out that the images are not the subjective activities of the human self Besides, many of these visions have a symbolic character. The words and phrases we use to describe impressions which external things make upon us are employed to describe the events of our spintual life It is a process of spiritual materialization Truths of the spintual hie cannot be adequately represented except through symbols Saint Hildegrand (1098-1x80) had visions and she repeatedly assures us 'These visions which I saw I beheld neither in sleep nor mn dream, nor in madness nor with my carnal eyes, nor with the ears of the flesh, nor in hidden places, but wakeful, alert, with the eyes of the spirt and with the inward ears I perceived them in open view and according to the will of God And how this was compassed is hard indeed for human flesh to search out ' Quoted in Studres in the History and Method of Scrence, edited by Charles Singer (1917), p 53 Suso, Theresa, Muhammad and many others had these visions I2 prihvyapyatejo'nılakhe samutthite pancātmake yoga-gune na tasya rogo na jarā na mrtyuh prāptasya yogāgnı-mayam pravrtte

Sariram 12 When the fivefold quality of Yoga is produced, as earth, water, fire, air and ether arise/then there is no longer sickness, no old age, no death to hum who has obtained a body made of the fire of Yoga This verse and the next emphasise the physical aspects of Yoga Through Yoga we try to build up a healthy and clean body We .- a+ tn make the very substance of our body incorruptible

II 16. Śvetāśvatara Upanişad 723 Four stages of yoga, arambha, ghata, parcaya and mspatti are described in verses 13, 14, 15, and 16 respectively. In securing bodily health we have the commencement of the yoga, yoga-pravrtti. In attaming freedom from sorrow he reaches the second stage In the third stage the traces of dualıty dısappear, mahā-sūnyam tato bhat sarva-siddh-samasrayam In the fourth stage there is the identity of the individual with the Supreme Self The Yogin does not become disembodied The elements composing his body are elevated to the level of their subtleness, suksmatva He leaves his gross body and attains an indefectible one It is a consciousness-body akin to that of the Supreme with whom the contemplator has identified himself through meditation 13 laghutvam ärogyam alolupatvam varna-prasādar svara-sau- sthavam ca gandhas subho mūtra-purīsam alpam yoga-pravrttim pratha- mâm vadant I3 Lightness, healthiness, steadiness, clearness of com- plexion, pleasantness of voice, sweetness of odour, and slight excretions, these, they say, are the first results of the progress of yoga THE VISION OF GOD ' 14 yathaıva bımbam mrdayo'palıptam tejomayam bhrajate tat sudhāntam tad vatmatattvam prasamīksya dehī ekah krtārtho bhavate vita-sokah 14 Even as a mirror stained by dust shines brightly when it has been cleaned, so the embodied one when he has seen the (real) nature of the Self becomes integrated, of fulfilled purpose and freed from sorrow. I5 yadātma-tattvena tu brahma-tattvam dīpopamene'ha yuktah

ajam dhruvam sarva-tattvair visuddham jnatvā devam prapasyet

mucyate sarva-pāśarh. 15 When by means of the (real) nature of his self he sees as by a lamp here the (real) nature of Brahman, by knowing God who is unborn, steadfast, free from all natures, he is released from all fetters f,z., THE IMMANENCE OF GOD 16. esa ha devah pradiso'nu sarvah purvo hi jatah sa u garbhe antah.

724 The Principal Upanisads II 17 sa eva jātah sajamsyamānah pratyan janāms trsthatr sarvato- mukhah 16 He, indeed, is the God who pervades all regions, He 1s the first-born and he is within the womb He has been born and he will be born He stands opposite all persons, having his face in all directions See Vajasaneyi Samhitā, 32 4 purvo in jatak is the first born as Hiranya-garbha 17. yo devo'gnau yo'psu yo viśvam bhuvanam āvwveśa, ya osadhīsu yo vanaspatışu tasmar devaya namo namah 17. The God who is in fire, who is in water, who has entered into the whole world (the God), who is in plants, who is In trees, to that God be adoration, yea, be adoration

III. 3 Śvetāśvatara Upanisad 725

CHAPTER III THE HIGHEST REALITY I. ya eko jālavān īsata īšanībhih sarvān lokān īsata īsanībhih, ya evaika udbhave sambhave ca, ya etad vidur amrtās te bhavants. I The one who spreads the net, who rules with his ruling powers, who rules all the worlds with his ruling powers, who remains one (identical), while (things or works) arise and continue to exist, they who know that become immortal jālavān who spreads the net Ś identifies jāla or net with māyā. 2. eko hi rudro na dvitīyāya tasthur ya ımān lokān īsata

pratyan janān tısthati sařcukocānta-kāle samsrjya vişvā isanibhih.

bhuvanān gopāh. 2. Truly Rudra is one, there is no place for a second, who rules all these worlds with his ruling powers He stands opposite creatures He, the protector, after creating all worlds, withdraws them at the end of time The Highest Reality is identified with Rudra who is assigned the three functions of creation, protection or mamtenance and dissolution - In R V. Rudra is the personification of the destructive powers of nature, exemplified in storms and lightning In the later portions of the Veda he is described as Siva, the auspicious, as Mahadeva, the great god Even in the R.V. it is said that he dwells in mountains, that he has braided hair, that he wears a hide pratyan: opposıte. He lıves as pratyag-atman sarvāms ca janān praty-antarah prati-purusam avasthitah Ś who also quotes 'rupam rūpam pratirupo babhūva" 3. viśvataś caksur uta viśvato mukho viśvato bāhur uta viśvatas-

sam bāhubhyām dhamati sampatatrair dyāvā-bhūmī janayan pät.

'3 That one God, who has an eye on every side, a face on deva ekah.

every side, an arm on every side, a foot on every side, creating heaven and earth forges them together by his arms and his wings. See RV X 81 3, Alharva Veda XIII 2. 26, Vājasaneyi Samhutā

726 The Principal Upanisads XVII 19, Tauthrīya Samlnta IV. 6 2 4, Taittırīya Aranyaka X 1 3 III 6

dhamat forges S means by it samyojayatt, he joins men with arms and birds with wings bahubhyam with arms As it is mn the dual number, Samkarananda takes it for dharma and adharma patatrath. with wings Samkarananda means by it the five chiel elements patana-silaıh pancīkrta-makā-bhūtath bāhubhyam, vidya-karmabhyam, patatrath vasana-rupath samdhamat dīpayatı Nārāyana-dīpikā 4 yo devānām prabhavas codbhavas ca visvadhipo rudro maharsih luranya-garbham janayāmāsa pürvam sa no buddhyā śubhayā samyunaktu. 4. He who is the source and ongin of the gods, the ruler of all, Rudra, the great seer, who of old gave birth to the golden germ (Htranya-garbha), may He endow us with clear under- standıng See IV I2 Hiranya-garbha is the person endowed with clear ideas hitam atı-ramanīyam aty-uyjvalam jnānam garbhah antas-sārah yasya tam Ś In verse 3, the stress is on the cosmic form virat svarupa, here on the cosmic spirit, the world-soul, Hiranya-garbha

PRAYERS TO RUDRA 5 yā te rudra šıvā tanūr aghorāpāpakāštnī tayā nas tanuvā šantamayā gıršantābhicākašīhi, 5. Rudra, your body which is auspicious, unterrifying, showing no evil-with that most benign body, O dweller in the mountans, look upon (manfest yourself to) us. For this and the following verse, see Vajasaney Samhta XVI 2-3 auspicious body this is not identical with hs absolute rcalty It is analogous to the Buddhıst dharmakāya. 6 yam isum girisanta haste bibharsy astave Sıvam gırıtra tām kuru ma himsīh puruşam jagat 6 O Dweller among the mountams, make auspicious the arrow which thou holdest in thy hand to throw O Protector of the mountain, injure not man or beast purusam asmadiyam jagad apr krisnam Ś. the human and the ofler than human

III I0 Śvetāśvatara Upanisad 727

KNOWLEDGE OF THE SUPREME AS THE WAY TO ETERNAL LIFE

7 tatah param brahma param brhantam yathā-nıkāyam sar- va-bhūtesu gudham viśvasy arkam parıvestitāram īsam tam jnātvāmrtā bhavantı 7 Higher than this is Brahman, the supreme, the great hidden in all creatures according to their bodies, the one who envelopes the universe, knowing Him, the Lord, (men) become immortal tatah param higher than this This may refer to the Vedic God Rudra or the mamfested world The reference here is to Isvara who is higher than Hiranya-garbha and Vrrat-rupa, to the indwelling Lord, antaryamin, to the Supreme Personal God, parameśvara 8 vedāham etam purušam mahāntam ādıtya-varnam tamasah

tam eva vrdıtvā atımrtyum etr nānyah pantha vidyate' parastat

8 I know the Supreme Person of sunlike colour (lustre) yanāya

beyond the darkness Only by knowing Him does one pass over death There is no other path for going there See VI 15, BG VIII 9 nanyah pantha no other path pantha the way, the path, pathikrt, the road-maker, ayanaya for going (to salvation) apavarga-gamanāya samsārābdheh pāra-gamanāya vā The sage Svetävatara says that he has seen the Supreme who dwells beyond all darkness, that he has crossed the world of samsara 9 yasmat param naparam astı kincıt yasman naniyo na yyayo'stı kıncıt vrksa wa stabdho divs trsthaty ekas tene'dam purnam purusena sarvam 9 Than whom there is naught else higher, than whom there is naught smaller, naught greater, (the) one stands like a tree established in heaven, by Him, the Person, is this whole universe filled. See Katha VI I divi in heaven dyotanatmani sve mahummi, S, estabhshed in his own greatness

I0 tato yad uttarataram tad arupam anamayam ya etad vidur amrtas te bhavantt, athetare duhkham evāpıyantı

728 The Principal Upamisads IO That which is beyond this world is without form and III I4

without suffering Those who know that become immortal, but others go only to sorrow

THE COSMIC PERSON II. sarvānana-śiro-grīvah sarva-bhūta-guhāsayah sarva-vyāpī sa bhagavān tasmāt sarva-gataš śivah II He who is in the faces, heads and necks of all, who dwells in the cave (of the heart) of all beings, who is all-pervading, He is the Lord and therefore the omnipresent Swa See RV X 81 3, X 90 I S explains Bhagavat by citing the verse arsvaryasya samagrasya, dharmasya, yasasah śrıyah māna-varrāgyayoś carva sannām bhaga rīranā He who has the six qualities of complete lordship, nighteousness, fame, prosperity, wisdom and renunciation is Bhagavan I2 mahān prabhur var purusah sattvasyarsa pravartakah sunırmalām ımām prāptım īšāno yyotır avyayah. I2 That person indeed is the great lord, the impeller of the hghest being (He has the power of) reaching the purest attainment, the ruler, the imperishable light sattva highest being For S the internal organ, antah-karana I3 angustha-mātrah puruşo'ntarātmā sadā janānām hrdaye sannivrstah hrdā manvīso manasābhiklpto ya etad vidur amrtās te bhavantr 13 A person of the measure of a thumb is the inner self, ever dwelling in the heart of men He is the lord of the know- ledge framed by the heart and the mind They who know that become immortal manviso the lord of knowledge janesah Ś v manisa, by thought This readıng 'hrdāmanīsa manasabhiklpto' is adopted by Samka- rānanda, Nārāyana and Vıjñāna-bhıksu I4 sahasra-šīrsā purusah sahasrāksah sahasra-pāt sa bhimim visvato vrtva aty atrsthad dasangulam 14 The person has a thousand heads, a thousand eyes, a thousand feet He surrounds the earth on all sides and stands ten fingers' breadth beyond,

III I9 Śvetāśvatara Upanisad 729 See RV X 90 I. dasangulam ten fingers' breadth anantam, aparam S endless, shoreless Though the Supreme mamfests Himself in the cosmos, He also transcends it

I5 purusa evedam sarvam yad bhiitam yac ca bhavyam utāmrtatvasyeśāno yad annenātirohatı. 15. The person is truly this whole world, whatever has been and whatever will be. He is also the lord of immortality, and whatever grows up by food

See R V X 90 2 Sayana explains that he is the lord of all the immortals, i e the gods, because they grew to their high estate by means of food 16 sarvatah pān-pādam tat sarvato'ksi-siro-mukham sarvatah śrutımal loke sarvam avriya tisthale 16 On every side it has a hand and a foot, on every side an eye, a head and a face It has an ear everywhere It stands encompassing all in the world See B G. XIII. I3 17 sarvendriya-gunābhāsam sarvendriya-ivarjitam sarvasya prabhum īsānam sarvasya śaranam brhat 17 Reflecting the qualities of all the senses and yet devoid of all the senses, it is the lord and ruler, it is the great refuge of all

See B G XIII 14. 18 nava-dvare pure dehi hamso līlayate bahth vasī sarvasya lokasya sthāvarasya carasya ca. I8 The embodied soul in the city of nine gates sports (moving to and fro) in the outside (world), the controller of the whole world, of the stationary and the moving See Katha, V I, B G. V I3 hamsa. soul It is the Universal Spirit. hamsal paramātmā hanty avidyātmakam kāryam S. 19. a-pām-pādojavanogrhītā pašyatyacaksuhsa śrnoty akarnah, so veth vedyam na ca tasyasti vetta, tam ahur agryam purusam mahantam 19. Without foot or hand, (yet) swift and grasping, he sees without eye, he hears without ear. He knows whatever is to

730 The Principal Upansads be known, of him there is none who knows They call him the III 21 Primeval, the Supreme Person 20. anor anīyān mahato mahīyān atmā gyhāyam nihito'sya tam akratum pašyatı vīta-soko dhātrh prasādān mahimānam jantoh

īsam. 20 Subtler than the subtle, greater than the great is the Self that is set in the cave of the (heart) of the creature One beholds Him as being actionless and becomes freed from sorrow, when through the grace of the Creator he sees the Lord and His majesty. See Taittiriya Aranyaka X 10-I akratum. being actionless visaya-bhoga-samkalpa-rahitam $ dhaiuh prasadat: through the grace of the Creator dhalu-prasadat. through the clarity born of sense-control Sense organs are said to be dhälu 2I. vedāham etam ajaram purāņam sarvātmānam sarva-gatam vibhuivat janma-nirodham pravadanty yasya brahmavadino'bhiva- danti nityam 21 I know this undecaying, ancient (primeval) Self of all, present in everything on account of infinity Of whom they declare, there is stoppage of birth The expounders of Brahman proclaim Him to be eternal janma-nirodham: stoppage of birth For whom the foolish think there are birth and death yasya janma-nirodham mudhāh pravadantı. Šamkarānarda. Narayana Dīpika suggests a reading, janma-mrodham na vadant yasya. For whom birth and death are not spoken Sometimes it is used for the creation and destruction of the world yasya parameśvarasya karma jagatah ganma-samhārau Vynāna- bhiksu This chapter makes out that the Impersonal and the Personal, Brahman and Isoara are not two different entities but the same in two aspects.

IV. 2 Śvetāśvatara Upanisad 73I

CHAPTER IV

THE ONE GOD OF THE MANIFOLD WORLD I ya eko'varno bahudhā śaktı-yogād varnān anekān nhitārtho dadhāts urcarti ca'nte viśvam ādau sa devah sa no buddhyā subhaya samyunaktu I He who s one, without any colour, by the manifold exercise of his power distributes many colours in his hidden purpose and into whom in the beginning and at the end the universe is gathered, may He endow us with a clear under- standing

avarnah devord of determmnations nirvisesah S nihrtarthah in his hidden purpose Without any motive or personal interest agrhita-prayojanah, svartha-nuapeksah ante. in the end V sante The world was inactive, unmamfest before creation

2 tad evā'gns tad ādıtyas tad vāyus tad u candramāh tad eva sukram tad brahma tad āpas tat prajāpatıh 2. That indeed is Agnı (fire), that ıs Adıtya (the sun), that is Vayu (the wind) and that is the moon That, indeed, is the pure That is Brahma That is the waters That is Praja-patt (the lord of creation)

See Vājasaneyi Samhitā, XXXII I This verse occurs in Mahanarayana U in the following way yad ekam avyaktam ananta-rūpam viśvam purānam tamasah

tad eva ylam tad u satyam ahus tad etad brahma paramam kavīnām parastāt

ıstapūrtam bahudhā jātam jāyamānam visvam bibhart bhuvanasya

tad evāgns tad vāyus tat sūryas tad u candramāh nablıh

tad eva sukram amylam tad brahma tad apas sa praja-patıh This verse indicates that the different Vedic gods are not inde- pendent but are forms of the One Supreme tad that, self-nature atma-tattvam S Sukram pure, alternatively the starry firmament śuddham anyad apı dīptıman naksatrādı Ś makes Brahma, Hiranya-garbhatma and Prajā-patı vrad-atma Vijñanabhiksu makes out that the Supreme through the power of maya created the manifestations and entered into them and is called by their names svamayaya adhıdaıvikopadhīn samastı-rūpān AA

732 The Principal Upanisads srstoā teşu anupravišya agnyādityādy abhyām labdhrā stito 'titrare eucty āha. 3 tuam strī toam puman asi, toam kumara ata va bumări, toam jirno dandena vaicasi, team jato bharis: msrat mukhah. 3 You are woman You are man You are the youth and the maiden too You, as an old man, totter along with a stafi Being born you become facing in every direction See Atharva Veda, X 8 27 4. nīlah patango harıto lokıtāksas fadid-garbha ria as samudrāi anadimat toam vibhutvena vartase yato jātārs bh.carim viśoá 4. You are the dark-blue bird, you are the green (parrot) with red eyes You are (the cloud) with the lightning in its womb You are the seasons and the seas. Having no beginning you abide through omnipresence (You) from whom all worlds are born pataigah: bird bhramarah, bee. S

THE UNIVERSAL SELF AND THE INDIVIDUAL SOUL 5 ajām ekām lohita-sukla-kysnam babvin prajāk sramārir, ajo hy eko jusamano'nusete jahaty cnam bhutta-blacam saripah

ajo'nyah 5 The One unborn, red, white and black, who prodaces mamfold ofispring similar in form (to herself), there hes th: one unborn (male) delighting Another unbom gives her up, having had his enjoyment See B S. I 4-S lolata-sukla-Frsnam red, white and black Reference is esther to fre (tajas), water (ap), and carth (anna), or the three gunss, ra - sattu, and tamas of prakrti, The one she-goat, red, white and black in time proriuces riry young like herself For the red, white and black colours sre CL \I. A, where everything in the universe is said to be connerted w.th the three elements, the red of fire, the white of water, the l' -. ) of food or of earth It is the order of creation when the Abyilute : -* produced heat, then water, then earth in the shape ot food. V. rohita for lohsta.

IV 8 Śvetāśvatara Upanisad 733 The first unborn is he who is ignorant and therefore subject to the influence of prakrti The second unborn is he who has overcome his ignorance and is therefore free from bondage to prakrlt.

6 dvā suparņā sayuā sakhāyā, samānam vrksam parisasvajāte tayor anyah pıppalam svādu atty anaśnann anyo'bhicākašītı 6 Two birds, compamons (who are) always united, clng to the self-same tree Of these two the one eats the sweet fruit, and the other looks on without eating See MU III I, RV I 164 20, Katha I. 3 I Our being in time is an encounter of empirical existence and transcendent reahty. The eternal in itself and the eternal in the empirical flux are companions The world is the meeting-point of that which is eternal and that which is mamfested in time Man as an object of necessity, a content of scientific knowledge, is different from man as freedom

7. samāne vrkse puruso mmagno'nīsayā socati muhyamānah justam yadā pašyaty anyam īsam asya mahımānam itı vīta-sokah 7 On the self-same tree, a person immersed (in the sorrows of the world) is deluded and grieves on account of his helpless- ness When he sees the Other, the Lord who is worshipped and His greatness, he becomes freed from sorrow.

M U. III 1 2. In verse 6, the cause of sorrow is traced to the sense of helplessness induced in us when we are lost in the objective universe in verse 7 freedom from sorrow is traced to our gettmng beyond object-thinking into contact with real being

8 rco'ksare parame vyoman yasmin deva adh viśve mseduh yas tam na veda kım yca karisyatı ya it tad vidus ta ime samāsate 8 For him who does not know that indestructible being of the Rg Veda, whereon in the highest heaven all the gods reside, of what avail is the Rg Veda to him? They, indeed, who know that rest fulfilled

R V. I. 164. 39; Taittırīya Āranyaka II II 6. samasate rest fulfilled krtarthas tisthanti Ś The Vedas are intended to lead to the realsation of the Supreme For those who study them without undergoing the inward disciplmne, they are not of much use

734 The Princrpal Upamsads 9 chandāmsı yanāh kratavo vratāni, bhūtam bhavyam yac ca IV I0

vedā vadantı, asmăn māyī srjate viśvam etat tasmıms cānyo māyayā sammruddhah 9 The Vedas, the sacrifices, the rituals, the observances, the past, the future and what the Vedas declare, all this the maker sends forth out of this, in this the other is confined by maya the other the individual soul The whole world proceeds from the imperishable Brahman The actual creator is Isvara, the Personal God, who is acting through hıs power of maya, devatma-saktı

I0 māyām tu prakrtım viddhı, māyınam tu mahesvaram, tasyāvayava-bhutars tu vyaptam sarvam idam jagat IO Know then that prakrta is maya and the wielder of maya is the Great Lord This whole world is pervaded by bemgs that are parts of Him

The Samkhya prakri 1s identified with the maya of the Vedania The Upansad attempts to reconcile the views of the Samkhya and the Vedanta Isvara and Sakti are regarded as the parents of the umverse Cp the following verses - 'Only when umted with Saktr has Swa power to manifest; but without her, the God cannot even stir' śıvah śaktyā yukto yadı bhavatı śaktah prabhavtum na ced evam devo na khalu kusalah spandıtum apı Agam, 'O Father-Mother, this world of ours was created by the compassion of your joint protectorship to the end that, by your mutual help, your joint design may fulfil itself' ubhabhyām etābhyām ubhaya-vıdhım uddısya dayayā sanāthabhyām jajne janaka-jananī maj-jagad idam Ānandalahari I I 'I think of the mother of all the worlds, who creates this universe of real-unreal nature, protects the same by her own energy of the three gunas, and withdraws it at the close of every aeon and remams disporting herself mn her oneness' systvakhilam jagad idam sad-asad svarūpam śaktyā svayā trigunayā (or irgunyā) parıpāti viśvam. samhrtya kalpa-samaye ramate tathaıkā tām sarva-visva-jananīm manasā smarāmt Devi Bhāgavata I 2 5 As the Supreme brings forth the whole umverse by His own power of maya, He is not in any way affected by it as others are

IV. I5. Śvetāśvatara Upanisad 735 THE SAVING KNOWLEDGE OF GOD II yo yonim yonim adhitisthaty eko yasmın idam sam ca vicarti sarvam tam isanam varadam devam īdyam mcāyyemām sāntım atyantam etr II The One who rules every single source, in whom all this dissolves (at the end) and comes together (at the beginning of creation), who is the lord, the bestower of blessing, the adorable God, by discerning Him one goes for ever to this peace I2 yo devānām prabhavas co'dbhavas ca, viśvādhipo rudro maharsıh luranya-garbham paśyata jāyamānam, sa no buddhyā śubhayā samyunaktu. 12. He who is the source and orgin of the gods, the ruler of all, Rudra, the great seer, who beheld the golden germ (Hiranya-garbha) when he was born, may He endow us with clear understandıng. See III. 4. I3 yo devānām adhıpo yasmın lokā adhiśrtāh ya īše'sya dvr-padaś catus-padah, kasmar devāya havisā vrdhema I3 He who is the overlord of the gods, in whom the worlds rest, he who is the lord of two-footed and four-footed beings, to what God shall we offer our oblations? kasmar, to what v tasmat to that God we shall offer our oblations See RV X IZI 3. I4, süksmātı-sīksmam kalılasya madhye, viśvasya srastāram aneka-rūpam visvasyaıkam parıvesttāram jnātvā sivam sāntım atyantam eti I4 More minute than the minute, in the midst of confusion, the creator of all, of manifold forms, the one embracer of everything, by knowing Him as the auspicious, one attains peace for ever See III. 7, V I3 15 sa eva kālc bhuvanasya goptā, viśvādhipah sarva-bhiitesu

yasmın yuktā brahmarsayo devatās ca, tam cvam jnātvā gūdhah

mrtyu-pāsāms chinattı.

736 The Principal Upamşads 15 He indeed is the protector of the world mn time, the lord IV 10

of all, hidden in all things, in whom the seers of Brahman and the deities are united, by knowing Him thus one cuts the cords of death The knowers of Brahman as well as the deities know that their reality is ın Bralman 16 ghrtāt param mandam wātisūksmam jnātvā srvam sarra- bhutesu gūdham, visvasyaıkam parıvestıtăram jātvă devam mncyate sarza-

16 By knowing Him, the auspicious, hidden in all beings pāšark

like the film exceedingly fine that nses out of clarified butter, the one embracer of the universe, by knowing God one is released from all fetters Iy esa devo višva-karmā mahātmā, sadā jananam hrdaye sannıvrstah hrdā manīşā manasābluklpio, ya etad vidur amrtās te bhavanti 17 That god, the maker of all things, the great self, ever seated in the heart of creatures is framed by the heart, by the thought, by the mind, they who know that become immortal See III 13 18 yada'tamas tan na divā na rātrir na san na casac chita eva kevalah tad aksaram tat savitur varenyam, prajñā ca tasmāt prasrlā 18 When there is no darkness, then there is neither day nor purâni night, neither being nor non-being, only the auspicious one alone That is the imperishable, the adorable light of Saritr and the ancient wisdom proceeded from that. savitur varenyam the adorable light of Sauty. Literally the choiceet (splendour) of Savtty See R V III 62 I0 The charactersation of the Supreme whtch transcends the doahty of subject and object can only be negative and cannot be a field of clear definition and demonstration 19 nainam ürdhvam na tiryancam na madl,ye na paryagratl .: ' na tasya pratımā astı yasya nama mařad yašak 19 Not above, not across, not in the middle, nor has any

IV. 22. Śvetäśvatara Upanisad 737 one grasped Him There is no likeness of Him whose name is great glory. 20 na samdrśe tısthati rūpam asya, na caksusā paśyatr kaś canainam hrdā hrdistham manasā ya enam, evam vidur amrtās te bhavantı 20 His form is not to be seen, no one sees Him with the eye Those who through heart and mind know Him as abiding in the heart become immortal. God does not stand in finte form before the eyes or the mind Finite things serve as symbols enabling us to realise the presence of the divine These verses demand the recognition of the absolute transcendence of God in relation to the world The deus absconditus recedes mto the distance when we seek to describe him by empircal forms, yet this Upanisad emphasises the personal aspect of the transcendent God He is Siva to whom we turn in prayer and praise 2I ajata ity evam kascrd bhīruh prapadyate rudra yat te daksınam mukham tena mām pāhi mıtyam 21 'You are unborn' with this thought someone in fear approaches you O Rudra, may your face which is gracious protect me for ever The attitude of bhakti is brought out here 22 mā nas toke tanaye mā na āyuşı, mā no gosu mā no aśvesu

viran ma no rudra bhamito'vadhīr havismantah sadam it rīrisah

tva havamahe. 22 Rudra, hurt us not in my child or grandchild, hurt us not in my life, hurt us not in my cattle, hurt us not in my horses Slay not our heroes in your wrath for we call on you always with oblations <12, See R.V. I 114.8.3

738 The Principal Upamsads V 2 CHAPTER V THE ONE IMMANENT GOD I dve aksare brahma-pare iv anante, vıdyā'vidye nilnte yalr ksaram tv avdyā hy amrtam tu vidyā, vidyāvidye īšate ya: gudhe

I In the impershable, infinite highest Brahman are the tu so'nyah

two, knowledge and ignorance, placed hidden Ignorance is pershable while knowledge is immortal And he who controls knowledge and ignorance is another (distinct from either) By way of preface to this chapter Samkarananda observes that this chapter is devoted to the discussion of the nature of That mn the text That art Thou, though both of them were treated in Chapter III, more specially the nature of Thou tat-tvam-padarthau trlīye 'dhyāye mırūpıtau yady apı tathāpı tvam-padārtho nālyantam mırū- pıtah, tad-artham ayam pancamo'dhyāya arabhyate brahmapare luranyagarbhai pare or parasmin brahman Ś gūdhe hıdden lokaır jnātum asakye Samkarānanda ksaram perishable It is the cause of bondage, samsrh-kāranam while udya is the cause of moksa, moksa-hetuh S anyah another, tat saksitvat, being only the witness S The one and the many are both contained in the Supreme The knowledge of the One is udya, the knowledge of the many detached from the One is avrdya 2 yo yonım yonım adhıtısthaty eko visvan rupan yonis ca sarvah rsım prasūtam kapılam yas tam agre jnānarr bibharti jāyamānam ca pasyet 2 He, who being one, rules over every single source, over all forms and over all sources, He who bears in His thoughts and beholds when born the fiery (red) seer who was engendered in the beginning Wisdom is pror to the world-soul kapılam hiranya-garbham See IV 12 VI 1-2 The reference 1s not to the sage Kapila, the founder of the Samkhya philosophy The Supreme is described as looking upon Hiranya-garbha while he was being born He was the first to be created by God and endowed by Him with all powers III 4 Hiranya-garbha or Brahma the creator is the mtermediary between the Supreme God and the created world. He is the world-soul See IV 12, VI 18 manath by thoughts See note IV 18

7 6 Śvetāśvatara Upamsad 739 3 ekaıkam alam bahudhā vkurvan, asmın ksetre saritharaty

bhiyah srstvā patayas tathesas sarvādhrpatyam kurute esa devah

mahātmā 3 That God, who, after spreading out one net after another in various ways draws it together in that field, the Lord, having again created the lords, the great self, exercises his lordship over all

ekaikam pralyekam, for every creature, such as gods, men, beasts, etc jālam net, samsāra asmin ksetre in that field, in the world yasmin, another reading for asmin yatayah, another reading for patayah 4 sarva disah urdhvam adhas ca tıryak, prakāsayan bhrājate yadv anadvan evam sa devo bhagavān varenyo yon-svabhavan adhutsthaty ekah 4 As the sun, illumining all regions, above, below anc across, shines, so that one God, glorious, adorable, rules ove whatever creatures are bom from a womb See IV II, V 2 yont-svabhavan whatever creatures are born from a womb Ś mea by it the sources of world-existence like the elements of earth, e yonıh kāranam krisnasya agatah svabhāvān svātmabhūtām prtloyā bhavan or karana-svabhavan karana-bhūtan prthivyadin S The so-called causes of the world are not in themselves cau They operate only because God works through them. 5 yac ca svabhāvam pacatı viśvayonih, pācyāms ca sa parınamayed yah sarvam ctad viśvam adhitisthaty eko gunan ca s vimtyojayed yah 5 The source of all, who develops his own nature, who to maturity whatever can be rpened, who dıstribu qualties, He the one, rules over this whole world 6 tad veda-guhyopanısatsu gūdham, tad brahma brahma-yonım ye pūrvam devā rsayas ca tad viduh, te tanmayā a babhivnh 6 That which is hidden in the Upamsads which ar in the Vedas, Brahma knows that as the source of t' LA*

740 The Principal Uparisads The gods and seers of old who knew that, they came to be of V.9 its nature and have, verily, become immortal. esia-gul opanisal: Vada is interpreted as referring to the sacrificial part which teaches sacrifces and their rewards, karma-kanda, guia, the dramaka past which teaches the worship of Brahman tnder various aspects, yogn-handa, and the Upamsad, the part which teaches the knowledge of Brahman, the undifierenced. jiara-barda. This is the view of Vijnana-bhiasu bralma-yoni. the source of the Vedas or the source of Hiran, a-garbha pirce decah is another reading ior puroam deoak, ancient gods łanmasa, of its nature. fad aima-bhutab Ś.

THE INDIVIDUAL SOUL 7. guņāncayo yah phala-karma-kartā krtasya tasyar va sa sa višca-rūpas tri-guțas tri-carmā prānādhipas samcarati copablıokta

soa-Barmabhih. 7. But he who has qualities and is the doer of deeds that are to bear fruit (ie. bring recompemse), he is the enjoyer, surely, of the coasequence of whatever he has done Assuming all forms, characterised by the three qualities, treading the three paths he, the ruler of the vital breaths (the indrridual soul), wanders about according to his deeds. iri-gunah: satton, rajas ana tamas. tri-carima: see I. 4 the paths of dharma, adharna and jnana or decs-yana, pitry ana and manus a-yana. S. While the first six verses speak of Thaf (iat) or the Supreme the account of Thon (fcam), the individual soul begins here. 8. aigustha-mātroravi-tıdlya-rūtpas sankalpāhamkara-samamito

ouddher guuenama-gunena caica ārāgra-mātro hy aparo'pi yah

S. He is of the measure of a thumb, of appearance like the arstalı.

sun, endowed with thought and self-sense, but with on'y the qnalities of umderstanding and the self he seems to be of the size of the point of a goad. apara, another reading ooara. Ems-gunena: of the qnalities of the body like old age, etc. $ 9. cālāgra-šaia-bhāgasya saladhā balpitasya ca bhāgo seas sa vijneyas sa cănantyāya kalpate.

V. 13. Śvetāśvatara Upanisad 74I 9. This living self is to be known as a part of the hundredth part of the point of a hair divided a hundredfold, yet it is capable of infinity. The individual soul is potentially infinite. I0 naiva strī na pumān esa na caivāyam napumsabaķ yad yac chariram adatte tena tena sa raksyate. I0. It is not female, nor is it male, nor yet is this neuter Whatever body it takes to itself, by that it is held. raksyate· samraksyate, tat tad dharmān atmany adhyasyabhimar yate. S. Another reading is yujyate or jomned sambadyate. The living self, jiva is njnanatman. S II. samkalpana-sparsana-drsti-mokair grāsāmbuı-vrsty-ātma vivrddhi-janma karmanugany anubramena dehī sthānesu rupāry abhi samprapadyate. II. By means of thought, touch, sight and passions and by the abundance of food and drink there are the birth and development of the (embodied) self. According to his deeds, the embodied self assumes successively various forms in various conditions. mohath. v homaih, by the sacrifices. I2 sthulāni sūksmāni bahūm cawva, rūpām dehī sva-guņair

kriya-gunaır ātma-gunais ca tesām samyoga-hetur aparo'pi urnott

I2 The embodied self, according to his own qualities, chooses drstah.

(assumes) many shapes, gross and subtle. Having himself caused his union with them, through the qualities of his acts and through the qualities of his body, he is seen as another.

LIBERATION THROUGH THE KNOWLEDGE OF THE ONE GOD

I3 anādy anantam palilasya nadhye višasya srastāram aneka-rupam viśvasyaikam parivestitāram jrātuā decam mucyate sarva-pāsaih 13 Him who is without beginning and without end, in the midst of chaos, the creator of all, of manifold form, who alone

742 The Principal Upanisads V. I4 embraces the universe, he who knows God is freed from all fetters See IV 14 kalılasya gahana-gabhīra-samsārasya S The wonder and mystery of the cosmic process are emphasised devam jyotī-rupam paramatmanam Ś of the nature of light, the Supreme Self sarva-pasarh avrdya-kama-karmabhih S The bonds of ignorance and its resultants of desire and deed 14 bhāva-grāhyam anīdākhyam, bhāvābhava-karam śivam kala-sarga-karam devam, ye vidus te jahus tanum 14 Him who is to be grasped by the mind, who is called incorporeal, who makes existence and non-existence, the kindly (the auspicious), the maker of creation and its parts, the Divine, they who know Him have left the body behnd. anīdakhyam Samkarānanda reads amlākhyam, who is called arr as being the breath of the breath, prānasya pranam nīda body, anīda bodiless kala Ś explains it to mean the sixteen kalas beginmng with prāna or life and ending with nāma, name Praśna VI 4 Vijnana-bhiksu means by it 'inherent power,' he who creates by his inherent power The Vedas and the other sciences are called kalās

VI 3 Śvetāśvatara Upanisad 743

CHAPTER VI

THE ONE GOD IMMANENT IN AND TRANSCENDENT TO THE COSMIC PROCESS

I svabhāvam eke kavayo vadantı, kālam tathānye parımuhya- mānăh, devasyaısa mahımā tu loke yenedam bhramyate brahma-ca- kram. I Some wise men speak of inherent nature, others likewise, of time (as the first cause), being deluded But it is the greatness of God in the world, by which this Brahma-wheel is made to turn

See I. 2 The cosmic process is generally represented by a rotating wheel. It is ever moving, thanks to the greatness of God It is the 'moving image of eternity' In the national flag of India, the wheel is placed against the background of white The wheel is represented in blue gagana-sadrsam, megha-varnam, and is placed against the background of white which is above all colours, the pure radiance of eternity.

2 yenavrtam mtyam ıdam hı sarvam, jūah kālakāro gunī sarvand yah tenesitam karma vwvartate ha, prthvyapya-tejo'nila-khani

2 He by whom this whole world is always enveloped, the cıntyam.

knower, the author of time, the possessor of qualities and all knowledge Controlled by Him (this) work (of creation) unfolds itself, that which is regarded as earth, water, fire, air and ether

kālakāro author of time, kālasyāpi kartā v is kāla-kālo, the des- troyer of tıme kālasya myantā, upahartā kālah sarvavināsakārī, tasyāpı vināsakarah See also VI I6 (knower of) all knowledge sarvavid yah or sarva-rıdyah

3 tat karma krtvā vinivartya bhiyah, tattvasya tattvena sametya

ekena dvābhyām tribhir astabhir vā, kalena carvatma-gunars yogam

3 Having created this work and rested again, having entered ca sütkşmath

into union with the essence of the self, by one, two, three or eight, or by time too and the subtle qualities of the self

744 The Principal Upamsads one purusa of the Samkhya VI 5

two purusa and prakrh thrce the three gunas, sattva, rajas and tamas erght the five cosmic elements and manas (mind), buddhs (under- standing), and aham-kara or self-sense See B G VII 4 älma-gunath the affections of the mind, love, anger, etc antah- karana-gunarh kamadibhih Ś 4 ārabhya karmani gunānitan, bhāvăn ca sarvān vinryojayed

tesām abhāve krta-karma-nāsah karma-ksaye yāt sa tattvato' yah

nyah 4 Who, having begun with works associated with the (three) qualties, distributes all existents In the absence of these (qualities), there is the destruction of the work that has been done and in the destruction of the work he continues, in truth, other (different from what he has produced) According to S, this verse tells us that if we dedicate all our works to Isvara, we will not be subject to the law of karma, 'That person, his works being destroyed and his nature purified, moves on, different from all things, from all the results of ignorance, knowing hmself to be Brahman vinıyojayed isvare samarpayet tesām īsvare samarpıtalivād ālma- sambandhābhāvas tad-abhāve pūrva-krta-karmanām nāsah karma-ksaye visuddha-sattvo yātı Ś anyah v. anyat He goes to that Brahman which is different from all things, tattvebhyo yad anyad brahma tad yal Ś This verse is capable of different interpretations (I) The Lord passes through different states, yet knows Himself to be above them all, (2) If we do works not out of selfish interest, but to please the Lord, our work ceases to bind us and we become free Samkarä- nanda and Vijnana-bhiksu adopt the latter view 5 ādıs sa samyoga-nımıtta-hetuh paras trıkālād akalo'pi drstah tam viśva-rupam bhava-bhutam īdyam devam sva-citta-stham upāsya pūrvam 5 He is the beginning, the source of the causes which unite (the soul with the body) He is to be seen as beyond the three kinds of time (past, present and future), and as without parts after having worshipped first that adorable God who has many forms, the ongin of all being, who abides in one's own thoughts source of the causes which umte cp. samyoga-lngodbhavam trarlokyam MB XII 819 akalah without parts, trans-empincal, ms-prapancah S

VI 9 Śvetāśvatara Upanisad 745 upasya purvam. worshipped first Worship is the preliminary to

visva-rupam who has many forms God assumes the form which the knowledge

worshippers attribute to Hım upāsakaıh yad yat rupam upāsyate tat-tad-rūpa-dhāriņam 6 sa urksa-kalākrtıbhıh paro'nyo yasmāt prapancah pari- vartate'yam dharmāvaham pāpanudam bhagesam jātvātmastham amrtam viśva-dhāma. 6 Higher and other than the forms of the world-tree and time is he from whom this world revolves who brings good and removes evil, the lord of prosperity, having known Him as in one's own self, the immortal, the support of all (he attains Brahman) vyksa tree See Katha VI I dharmavaham dharma is the enlightening power of the Saviour God manifested in the human soul See R V I 164 Swa is the bringer of dharma, dharmavaha 7 tam īśvarānām paramam maheśvaram, tam devatānam paramam ca darvatam patım patīnam paramam parastāt, vidāma devam bhuvanesam

7. He in whom is the Supreme Lord of lords, who is the īdyam

highest deity of deities, the supreme master of masters, trans- cendent, him let us know as God, the lord of the world, the adorable.

8. na tasya kāryam karanam ca udyate, na tat samaś capy adhikaś ca drśyate parāsya śaktır vividharva śrūyate svābhāvıkī jnāna-bala-krıyā

8 There is no action and no organ of his to be found There ca

is not seen his equal or his better. His high power is revealed to be various, indeed. The working of his intelligence and strength is mnherent (in him). 9 na tasya kaścıt patır astı loke, na ceśitā nawa ca tasya lingam, na kāranam karanādhıpādhıpo na cāsya kaścij jamtā na cădlupah 9 Of Him theie is no master in the world, no ruler, nor 1s there any mark of Him He is the cause, the lord of the lords of the sense organs, of Him there is neither progenitor nor lord

746 The Principal Upanrsads lingam mark, any sign from which we could infer the existence of VI I3

God, as fire from smoke dhūma-sthānīyam yenānumīyeta Ś jamta progenitor, janayită S I0 yas tantunabha wa tantubhih pradhanajarh svabhāvatah deva ekah svam āvrnot, sa no dadhād brahmāpyayam I0 The one God who, accordmng to his own nature, covers himself like a spider with threads produced from pradhāna (unmanifested matter), may He grant us entrance into Brahman brahmapyayam entrance into Brahman, eki-bhavam $ yathornanabluır ātma-prabhavars tantubhir ātmānam eva samāvrnott, tathā pradhānajaır avyakta-prabhavarr nāma-rūpa-karmabhis tantus- thaniyarh svam atmanam avrnot S As the spider covers itself with threads produced from itself, so does the one God cover Himself with the products of prakrte II. eko devas sarva-bhūtesu gūdhas sarva-uyāpī sarva-bhītān- tar-atmnā karmādhyaksas sarva-bhūtādhıvāsas sāksī cetā kevalo mrgunaś ca. II. The one God hidden in all bemgs, all-pervading, the inner self of all beings, the ordainer of all deeds, who dwells in all beings, the witness, the knower, the only one, devoid of qualities I2 eko vašī mıskrıyānām bahūnām ekam bījam bahudhā yal karott tam ātmastham ye'nupasyantı dhīrās tesām sukharn Šāsvatam netaresam I2 The one controller of the many, mnactive, who makes the one seed manifold The wise who perceive Him as abiding mn their self, to them belongs eternal happiness, not to others See Katha II 2 I2 nıskrıyanam mactive S makes out that the acts of living beigs are due to their organs and the Higher Self remains untouched by them. sarvā hı krıyā nātmam samavetāk kım tu dehendriyesu, ātmā tu nıs-krryo mrgunah Ś See B G III. 20 I3 mıtyo mtyānām cetanas cetanānām eko bahūnām yo vida- dhātı kāmān tat kāranam sāmkhya-yogādhıgamyam jnātvā devam mucyate sarva-pāsarh

VI I6 Śvetāśvatara Upanisad 747 13 He is the eternal among the eternals, the intelligent among the intelligences, the one among many, who grants desires That cause which is to be apprehended by discrimination (of samkhya) and discipline (yoga)-by knowing God, one is freed from all fetters See Katha II 2 I3 mtyo mtyanam the eternal among the eternals The living souls are eternal and He is the eternal among them or the eternal may be meant for the elements of earth, water, etc pivanam madhye adhavā pythivyadīnam madhye Ś I4 na tatra sūryo bhāt na candra-tarakam, nema vidyuto bhānt kuto'yam agnih tam eva bhāntam anubhātr sarvam, tasya bhāsā sarvam ıdam vıbhāti 14 The sun does not shine there nor the moon and the stars, nor these lightnings, much less this fire After Him, when He shines, everything shmnes, by His hght all this is illummned. See Katha II 2 15, MU II 2 10, BG XV 6 15 eko hamso bhuvanasyāsya madhye, sa evāgmis salile san- nrvistah tam eva vıdıtvatimrtyum etr, nanyah pantha uidyate'

15. The one bird in the midst of this world This indeed is yanāya

the fire that has entered into the ocean Only by knowing Hım does one pass over death There is no other path for going there. hamsa. bird, the highest self which destroys the source of bondage, gnorance, etc hantı avidyadi-bandha-karanam i hamsah 16 sa viśva-krd viśva-uıd ātma-yonır jnah kāla-kāro gunī sarvavıdyah pradhana-ksetrajna-patth guneśah samsāra-moksa-sthitı- bandha-hetuh 16 He is the maker of all, the knower of all, the self-caused, the knower, the author of time, the possessor of qualities, the knower of everything, the ruler of nature and of the spirit, the lord of qualities, the cause of worldly existence, and of libera- tion, of continuance and of bondage atma-yonth. self-caused atma casau yons cet atma-yonh S. atmanam yonih, atma-yonih the source of all selves kala-karo the author of time See VI. 2, 21.

748 The Principal Upanişads TI 20 pradhana avyaktam, nature. ksetrajia vimānātmā, spirit. The Supreme binds, sustains and dissolves worldly existence. 17. sa tanmayo hy amrta īša-samstho jnas sarvago blarava- syāsya goptā ya īśe asya jagato nityam eva-nanyo kelur vidyateiśaniya 17. Becoming that, immortal, existing as the lord, the knower, the omnipresent, the guardian of this world is He who rules this world for ever, for no other cause is found for the ruling. isa-samsthah. existing as the lord. ise soamini samyak sthitih yas, Asau īsa-samsthah. No other is able to rule the world. naryo hetuh samartko vidyate $ 18. yo brahmanam vidadhati purvam, yo vaivedams ca prahirs". tam ha devam atma-buddhi-prakasam munksur tai tasmai

śaranam aham prapadye. 18. To Him who, of old, creates Brahma and who, verils, delivers to him the Vedas, to that God who is hghted by Hn own intelligence, do I, eager for liberation, resort for refuge. âtma-buddhi-prakasam. Samkarananda explains as sra-budsr- saksinam, who is the light or witness of self-knowledge. It can be derived in two ways: (I) aimama buadhir alma-baddh saiva prakāso'syely ātma-buddhı-prakāšam (z) ālma-budaim fratā- śayatity alma-buddhi-prakasam s V. atma-buddh-prasādam almani yā buddlis tasyah prasādakarar: S, he who through his own grace manifests himself. 19. niskalam nişkrıyam santam niravadyam mrařjavari, amytasya param setum dagdhendhanam ivānalan, 19 To him who is without parts, without activity, tranquil, irreproachable, without blemish, the highest bridge to immor- tality like a fire with its fuel burnt. niranjanam; nirlepam, without blemish. 20. yadā carmavad ākāšam vestayisyanti māracāh tadā devam avijnāya duļkhasyānto bharişyat: 20. When men shall roll up space as if it were a piece c!

God leather, then will there be an end of sorrow, apart from knowing To roll up space like a prece of leather is an impossibilsty but whes

VI 22. Svetāśvatara Upanişad 749 that impossible becomes possible, only then will sorrow cease, without knowing God. There is no other way for ending sorrow than the knowledge of God. devam' v. swvam

2I tapah-prabhāvād deva-prasādāc ca, brahmā ha śvetāśvataro 'tha vidvan atyasramibhyah paramam pavitram, rsi-samgha-justam. provaca samyag-

21. By the power of austerity and the grace of God, the wise Svetasvatara in proper manner spoke about Brahman, the Supreme, the pure, to the advanced ascetics, what is pleasing to the company of seers

by the power of austerity and the grace of God. the grace of God does not suspend the powers of the soul but raises them to their highest activity The super-natural intensifies the natural There is nothing magical which interferes with the life of man We are persons, not things Our freedom cannot be obliterated by divine grace. By his own free action man makes his own the ideal which he seeks. Baron Von Hugel quotes from St Bernard's Tractatus de Gratia et Libero Arbitrio, cap XIV 47 'That which was begun by Grace gets accomplshed alike by both Grace and Freewill so that they operate mixedly not separately, simultaneously not successively, in each and all of their processes The acts are not in part Grace, in part free will, but the whole of each act is effected by both in an undrvided operation.' The Mystical Element of Religion, Vol I, pp 69 fi advanced ascetics paramahamsa-samnyasınas ta eratyasran inal: S, the highest of the four orders of ascetics Cp caturvidhā bhikşavas ca bahūdakau kuticakan hamsah paramahamsaś ca yo yak paścāt sa uttamab

22. vedānte paramam guhyam purakalpe pracoditam nāpraśāntāya dātavyam nāputrāyāstsyāya vā punah 22. This highest mystery in the Vedanta which has been declared in a former age should not be given to one whose

or a pupil passions are not subdued nor again to one who is not a son

See B U. VI 3 12; Maitri VI. 29 prasāntāya, prakarsena santam sakala-rāgadi-mala-rahttam cittam yasya tasmai putrāya tādrsa sısyāya vā dātavyam, tad vipirītāya putrāya ısyāya vā snehādinā brahmavidya na vaktavya Ś It should not be taught to a son or a pupil, if his passions are not subdued.

750 The Principal Upamisads IV 23. 23. yasya deve para bhaktır yathā deve tatha gurau, tasyaıte kathıtā hy arthāh, prakāšante mahātmanah, pra- kāsante mahātmanah 23 These subjects which have been declared shine forth to the high-souled one who has the highest devotion for God and for his spiritual teacher as for God Yea they shine forth to the high-souled one.

KAUȘĪTAKI-BRĀHMAŅA UPANIȘAD

Kausītakı-Brāhmana Upamsad, also called Kausītakī Upani- sad' does not form a part of the Kausitaki Brahmana of thirty chapters which has come down to us and the name can be accounted for by treating the Aranyaka of which it forms a part as itself included in the Brahmana literature of the Rg Veda 2 Samkara refers to it in several places in his com- mentary on the Brahma Sutra and Samkarananda has com- mented on it There are various rescensions of the text and the version adopted in Samkarananda's Dipika is followed in this work. The Upanisad has four chapters. Dr S K. Belvalkar has edited the text and given an English translation of the first chapter of this Upanisad 3 ' Samkarananda explains the name thus ku kutsitam mındyam Feyan. ıty arthah, sitam sitalam samsarıbam sukham yasya sa busītah era kusītakah tasyāpatyam kausītaktk II I - Brahmanas also deal with Vedanta and so sometimes mclude the Upanısads: brahmanam apı trundham, vidhi-rupam, artl avada-rūpam, tad-ubhaya-laksanam ca, udhy-arthavadobhaya-vilarsanam tu vedanta- vakyam Madhusudana. Prasthana-bheda 3 Four Unpublshed Upanisadıc Texts and The Paryanba Vidya (1925)

I.I. Kausītaki-Brahmana Upanisad 753

CHAPTER I REBIRTH AND RELEASE THROUGH KNOWLEDGE

I cıtro ha vai gangyāyanir yaksyamana ārunim vavre, sa ha putram śvetaketum pranghāya yājayets; tam hābhyāgatam papraccha, gautamasya putrāstı samurtam loke yasmin mā dhāsyası, anyatamo vādhvā tasya, mā loke dhāsyasītı; sa hovāca, nāham etad veda, hantācāryam prcchānītı sa ha prtaram āsādya papraccha ıtīti mā prāksīt katham pratibravanīti, sa hovāca, aham apy etan na veda, sadasy eva vayam svādhyāyam adhītya harāmahe yan nah pare dadatı, ehy ubhau gamisyāva iti, sa ha samt-pānis citram gāngyāyanım pratıcakrama upāyānītr: tam hovāca, brahmārho'sı, gautama, yo na mānam upāgāh, ehr vyeva tvā mñapayısyāmītı r Cıtra Gängyäyani, verily, wishing to perform a sacrifice chose Arun He, then, sent his son Svetaketu sayıng, 'you perform the sacrifice.' When he had arrived, he asked of hım, O son of Gautama, is there a hidden place in the world in which you will place me? Or is there another way and will you place me in its world? Then he said, 'I know not this However, let me ask the teacher ' Having approached his father, he asked, 'thus has he asked me, how shall I answer? Then he said, 'I, too, know not this Let us learn the study of the Veda at his residence and obtain what others give to us Come, let us both go, 'Then with fuel in hand, he returned to Citra Gang- yāyanı and said, 'May I come near to you (as a pupil) To hım, then, he said, 'you are worthy of the knowledge of Brahman, O Gautama, for you have not gone into concert Come, I will make you understand' (clearly). See B U. VI I, CU V 2 gāngyāyanı v gārgyāyaņı vavre chose, varanam cakre abhyagalam has arrived, v asinam, when he was seated putrāsti. v putro'st, you are the son of Gautama. samvriam hıdden place, samyag āvrtam guptam sthānam anyatamo v anyam aho tāram ācāryam. teacher, sarva-jnam, sarva-šāstrārthasya jnātāram anusthā-

grāhyası. Worthy of the knowledge of Brahman V brahmargho'st brahma-

• See Belvalkar. The Paryanka Vidya, p 32

754 The Principal Upanisads You are to be honoured like Brahman, brahmavat mananiyah I. 2

you have not gone into concert you do not affect pride el come, agaccha jnapayisyan. will make you understand clearly vjñāpayısyāmı, spastam bodhayisyām, na tu sandehādikam jana- Jısyānu The reference ss to the two ways deva-yana and pitr-yāna Those who travel by the former do not return to a new life on earth but attain hberation by gaming a true knowledge of Brahman, those who travel by the latter to the world of the fathers return to earth to be born again and agamn

Dīpıkā In the notes on this Upamsad references are to Samkarnanda's

2 sa hovāca, ye var ke cāsmāl lokāt prayant candramasam eva te sarve gacchantı, teşām prānath pūrva-paksa āpyāyate tān apara-pakşena prajanayatı, etad var svargasya lokasya dvāram, yac candramas tam yah praty aha tam atisrate atha yo na praty āhā tam tha urstır bhūtv varsat sa tha kito va, patango vā, matsyo vā, šakumr vā, sımho vā, varāho vā, paraśvān vā, šārdiilo vā, puruşo vā, anyo vā tesu tesu sthānesu prašyājāyate, yathā- karma yathā-vıdyam, tam āgatam prochatı ko'sītı, tam pratıbrūyāt. ucaksanād rtavo reta ābhrtam pañcadašāt prasūtāt pıtryā- vatah tam mā pumsı kartaryerayadhvam pumsā kartrā mātarı mā nısıñca sa jāya upajāyamāno dvādāsa-trayodašopamāso dvādasa-trayo- dasena pıtrāsam tad-vide'ham pratrtad-vide'ham, tan ma rlavo'martya va abharadhvam tena satyena tena tapasa rlur asmy ārtavo'smı, ko'sı, tvam asmīt, tam atrsrate 2 Then he sad, those who, verily, depart from this world, they all, in truth, go to the moon In the earler (bright) half, it (the moon) thrives on their breathing spirts, in the latter (dark) half, it causes them to be born (again). The moon, verily, is the door of the world of heaven Whoever answers it (properly), him it sets free (to go to the higher worlds) But whoever answers it not, him having become ramn, it rains down here Either as a worm, or as an insect or as a fish or as a bird, or as a lion, or as a boar, or as a snake, or as a tiger, or as a person or as some other mn this or that condition he is born again according to his deeds, according to his knowledge, when he comes thither, he asks him, who are you? He should answer From the far-shining, O ye Seasons, the seed was gathered, produced from the fifteenfold from the home of the fathers

I 3 Kausītakı-Brāhmana Upanisad 755 (the ancestors) sent me in a man as an agent and with a man as an agent, placed me in a mother I So was I born, being born in the twelfth or thirteenth month united to a father of twelve or thirteen months, for the knowledge of this was I, for the knowledge of the opposite of this Therefore, O ye seasons, bring me on to immortality by this truth, by this austerity I am (like) a season I am connected with the seasons Who are you> (the sage asks agan) 'I am you,' he replies Then he sets hım free apara-paksena with the latter half, v apara pakse na in the latter half causes them to be born agai the moon sends those who do not

life on earth proceed by deva-yana (the path of the gods) to brahma-loka, back to

We are born in accordance with our conduct and knowledge karma-ndyānusārena śubham asubham vyāmiśram ca sarīram bhavatı The question 'Who are you"' is asked by the teacher, according to Samkarananda karunā-rasa-pūrna-hrdayo vedāntārtha-yāthātmya- vit guru-laksana-sampanno guruh praśnam karotı upajāyamanah born or perhaps reborn twelve or thirteen months a year There are two kinds of knowledge, unto birth, and unto ignorance The former takes us to the path of the gods, the latter to the path of the fathers Heaven and hell are stages on the journey and belong to the world of time, to a succession of births Knowledge of Bralman takes us beyond both

THE COURSE TO THE BRAHMA-WORLD 3 sa etam deva-yānam panthānam āpadyāgm-lokam agacchatı, sa vāyu-lokam, sa varuna-lokam, sa ındra-lokam, sa prajā-patı-lok- am, sa brahma-lokam tasya ha va etasya lokasyāro hrado muhūrtā yestıhā vyjarā nadīlyo vrksah sālajyam samsthānam, aparāntam āyatanam, ındra-prajāpatī dvāra-gopau, vibhu-pramtam, ucak- sanāsandy amıtauah paryankah, priyā ca mānasī, prattrūpā ca cāksusī, puspāny ādāyāvayato vai ca jagāny ambās' cām- bayavis capsaraso' mbaya nadyah, tam ittham-uid agacchati, tam brahmā hābhıdhāvatah, mama yasasā vijaram vā ayam nadīm prāpan na vā ayam jarayısyatītı 3 Having entered on this path of the gods, he comes to the 1 Dr Belvalkar's rendenng of an amended text is this 'From the illustnous one (the moon), the fifteenfold, the (new) born lord of the world of the manes, O ye seasons, the seed was gathered 'Do ye then, send me on into a male progenitor, and with the half of the male agent deposit me into the mother

756 The Principal Upansads world of Agni, then to the world of Vayu, then to the world I.4

of Varuna, then to the world of Indra, then to the world of Praja-patt, then to the world of Brahma This brahma world, verily, has the lake Ara, the moments yestka, the river Vijara, the tree Ilya, the city Salajya, the abode Aparäjita, the two door-keepers Indra and Praja-patt, the hall Vibhu, the throne Vcaksana, the couch Amitaujas, the beloved Manasi and her counterpart Caksusi, both of whom taking flowers, verily, weave the worlds, the mothers, the nurses, the nymphs, and the rivers To it (to such a world) he who knows this comes To him Brahma runs (advances towards), and says, 'It is on account of my glory, venly, he has reached the nver, Ageless, He, verily, will not grow old' After Vāyu-loka, some texts have ādıtya-loka Brahma-loka is hiranya-garbha-loka of which an account is given The lake ara is the first impediment to entrance into brahma-loka. It is said to be composed of the enemies ar desire, wrath, etc muhurtah moments which produce desire, wrath, etc, and destroy yestıhah kāma-krodhādı-pravrtyutpadanena ghnantīt yestihah the the sacrifice

moments spent in subduing desires the rwver Vyara ageless, vgata gara the tree Ilya ia prlhivi tad-rupatvena ilya-rti-nama taruh the city Salajya the city is so called because on the bank are bon- strings as large as a sal tree, a place abounding with water in many forms of rivers, lakes, wells, tanks, etc, and gardens mnhabited by many heroes 1 samsthānam cıty, aneka-jana-nıvāsa-rūpam pattanam aparaitam unconquerable (city), mranya-garbhasya raja-mandıram pramitam. hall, sabhasthalam ahamkara-svaritpam aham ity eva sāmānyena pramitam vibhu-pramitam the throne Vicaksana reason, ucaksanā kusala buddlr mahat-tativam ıty ādı sabdabhıdheyā asandī sabha-madhye vedth amtawah of unmeasured splendour. amitam aparınntam prāna-sam- vādādau prasıddham ojo balam yasya so'yam amtaujah amba the mothers, jagad-jananyah śrutayah 4 tam pancasatāny apsarasām pratıyantı, satam phala-hastāh, satam āiana-hastāh, satam mālya-hastāh, satam vāso-hastāh, satam cürna-hastāh, tam brahmalankarenalamkurvant, sa brah- I Dr Belvalkar adopts the variant sallaja and renders it as the source of existence sat, mergence la and emergence ga

I 5. Kausītakı-Brāhmana Upanisad 757 mālankārenālankrto brahma-vıdvān brahmābhipraiti, sa āgacchaty āram hradam, tam manasātyetr, tam itva samprativido magantr, sa āgacchatı muhürtān yesthān te'smād apadravantr, sa āgacchatı, vyarām nadīm tām manasawvatyets, tat-sukrta-duskrte dhunute vā, tasya prıyā jnātayah sukrtam upayanty aprıyā duskrtam, tad yathā rathena dhavayan ratha-cakre paryavek- setarvam aho-rātre paryaveksetarvam sukrta-duskrte sarvāni ca dvandvānı, sa esa vısukrto viduskrto brahma-vıdvān brahmarvā- bhiprartt. 4 Five hundred apsarasas (nymphs) go towards him, one hundred with fruits in their hands, one hundred with omntments in their hands, one hundred with garlands in their hands, one hundred with garments in ther hands, one hundred with powdered perfumes in their hands They adorn him with the adornment (worthy) of Brahma He, having been adorned with the adornment of Brahma, goes into (advances towards) Brahma He comes to the lake Ara and he crosses it with his mind On coming to it those who know only the immediate present' sink He comes to the moments yesttha and they flee from hım He comes to the river Vijara (Ageless), this he crosses with his mind alone There he shakes off his good deeds and his evil deeds His dear relatives succeed to his good deeds and those not dear, to the evil deeds Then just as one drivin a chariot looks at the two wheels (without being touched b them), even so he will look at day and nght, at good deec and evil deeds and on all the pairs of opposites Thus on freed from good and freed from evil, the knower of Brahma goes on to Brahman phala fruits, another reading phana ornaments abharana pairs of opposites like light and darkness, heat and cold, pleas and pam, chayatapa-sitosna-sukha-duhkhadins He transcends limitations of the empirical world 5 sa agacchatīlyam vrksam, tam brahma-gandhah praviśati āgacchatı sālajyam samsthanam, tam brahma-rasah pravišat âgacchaty aparāntam ayatanam, tam brahma-tcjah praviśat agacchatr indra-praja-pato dvara-gopau tav asmad apadrav sa agacchatı vibhu-pramitam, tam brahma-yaśah praviśa āgacchatı vicaksanam asandīm brhad-rathantare sāmanī p pādau, syartanaudhase caparau pādan, vairūpa-varrāje a:

Belvalkar 1 samurdalı, pratundah, accordant and discordant thought

758 The Principal Upamsads śākvara-rarvate tiraścī, sā prajnā prajayā hi upaśyati, sa I 6.

āgacchaty amitaujasarı paryankam, sa pranas tasya bhittan ca bhavisyac ca pūrvau pādau, śrīš-cerā cāparau, bhadrayajnāyajnīye sīrsanye brhad-rathantare anūcye, rcaś ca sāmān ca prācīnātā- nām, yajūmsı tıraścīnāni somāmšava upastaranam uagītho'paras ca yah śrir upabarhanam, tasmin brahmaste, tam ittham-vt

brīyat pādenawvāgra ārohatı, tam brahmā prcchatı ko'sīti, tam pratt-

5 He comes to the tree Ilya and the fragrance of Brahmā enters into him He comes to the city Salajya, the flavour of Brahma enters into him He comes to the abode Aparajita, the radiance of Brahma enters into him He comes to the two door-keepers, Indra and Praja-pati and they run away from hm. He comes to the hall Vibhu and the glory of Brahma enters into him He comes to the throne of Vicaksana; the Saman verses, Brhad and Rathantara, are its two fore feet, the Syaita and the Naudhasa the two hind feet, the Vairupa and the Vairaja, the two lengthwise sides (pieces) the Sakvara and the Raivata are the two cross ones It is wisdom for by wisdom one sees clearly. He comes to the couch Amitaujas That is the breathing spirit, the past and the future are its two fore feet, prosperity and the earth are the two hind feet, the Bhadra and the Yajnayajniya the two head pieces, the Brhad and the Rathantara the two lengthwise pieces; the Rg verses and the Saman chants, the cords stretched lengthwise, the yajus formulas the cross ones; the moonbeams the cushion, the udgītha the coverlet, prosperity the pillow.On this (couch) Brahma sits. He who knows this ascends it just with one foot only. Brahma asks him, 'Who are you?' and he should answer sa' He, the devotee, upāsakah the abode Aparaita aparanta-namakam brahma-grham they run away from him prapta-brahma-gandha-rasa-tejasah brahmana wva darsana-mātrena baddhānjalo parityaktāsanau dvāra-pradešāt sarabhasam jayajayelı-sabdam uccarayantau apadravatah apasaratah the throne of Vicaksana see Atharva Veda XV. 3 3-9 for a descnption of Vratya's seat and Aitareya Brahmana VIII. 12 for a description of Indra's throne prosperity and the earth- śrīs ca ırā. laksmīh dharani ca. IDENTITY WITH THE SUPREME SELF 6 rtur asmy ārlavo'smy ākāšād yoneh sambhūto bhāryāyas retalı, samvaisarasya tejo, bhūtasya bhītasyātmā, bhiītasya

I 7 Kausītaki-Brāhmana Upanisad 759 bhūtasya tvam atmāsı, yas tvam ası so'ham asm, tam āha ko'ham asmītı, satyam ıtr, bruyat, kım tad yat satyam itt, yad anyad devebhyas ca prānebhyas ca tat sad, atha yad devās ca prānāś ca tat tyam, tad etayā vācābhıvyāhrıyate satyam iti, etāvad idam sarvam idam sarvam asīty evarnam tad aha, tad etac chloke- nābhyuktam 6 I am season, I am connected with the seasons From space as the source I am produced as the seed for a wife, as the light of the year, as the self of every single being You are the self of every single being What you are that am I He says to hım, 'Who am I?' He should say, 'The Real' What is that called the Real? Whatever is different from the gods (sense organs) and the vital breaths that is sat, but the gods and the vital breaths are the tyam Therefore this is expressed by the word satyam, all this, whatever there is All this you are. Thus he speaks to him then This is declared by a Rg verse

yon source upādāna-kārana bhāryayat for a wife, v bhaya produced from light devebhyah from the gods, indrryebhyah 7 yajūdarah sāmašırā asāurnmūrtır avyayah sa brahmetr vineya rsır brahma-mayo mahan ıti, tam āha kena me paumsyān nāmāny āpnotīti, prāenett brūyāt, kena napumsakānītı, manaseti, kena strī-namanītt, vaceti, kena gandhānītı, prāneneti, kena rūpānītı, caksuseti, kena sabdān ıtı, srotrenetr, kenānnarasān ıtı, jhvayetı, kena karmānīti, hastābhyam it, kena sukha-duhkhe itr, sarīreneti, kenanandam ratım prajātım iti, upasthenete, kenetyā itı, pādābhyām iti kena dhıyo vynātavyam kāmān itı, prajnayarvet, brūyāt, tam āha āpo vai khalu me loko'yam te'sāv itı, sā yā brahmano ntır yā vyastts tam nıtım jayatı, tām vyastım vyaśnute, ya evam veda, ya evam veda 7 The great seer consisting of the sacred word, whose belly is Yajus, whose head is the Saman, whose form is the Rg, the imperishable is to be known as Brahma He says to him, 'By what do you acquire my masculine names?' He should answer, 'by the vital breath' 'By what, my neuter ones?' 'By mind' 'By what, my feminine names>' 'By speech ' 'By what, smells"' 'By the breath' 'By what, forms?' "'By the eye.' 'By what, sounds?' 'By the ear' 'By what, the flavours of food?' 'By the tongue' 'By what, actions?' By the two hands' 'By what, pleasure and pain?' 'By the body' By what, joy, delight and procreation?' 'By the generative organ ' 'By what, movemnent?'

760 The Principal Upanisads I 7. 'By the two feet' 'By what, thoughts, what is to be known, and desires?' 'By intelligence,' he should say To'hm he says, 'The waters, verily, are my world It is (they are) yours' Whatever victory is Brahma's, whatever belongs to him, that victory he wins, that belonging he gets who knows this, yea who knows this ılyā movements, gatth prajaya by intelligence, svayam-prakāsenatma-bodhena. In Brahma-loka, whatever belongs to the presiding deity Brahma belongs also to the aspirant who reaches it yāvat madīyam tāvat tvadīyam Cp with this account Satapatha Brahmana XI VI. I, Jammmiya Upansad Brāhmana I, 17-18, 42-44, 49-50

II. I. Kauşītaki-Brāhmaņa Upanisad 761

CHAPTER II THE DOCTRINE OF PRANA (LIFE-BREATH) IDENTITY WITH BRAHMA

I. prāno brahmeti ha smāha kauşītakih: tasya ha vā etasya prānasya brahmano mano dūtam, cakşur gopt?, śrotran: sam .- Sravayıtr, vāk parivestrī; sa yo ha vā etasya prāņasya orarmaro mano dütam veda dūtavān bhavatı, yas cakşur goptr goptrmān bhavati, yah śrotram samśrāvayitr samśravayiyman bhacati, yo vacam parivestrim parivestrīman bhavati, tasmai va etasrai prānāya brahmana etāh sarvā devatā āyācamānāya balin: haranti, evam haivasmai sarvāņi bhūtāry ayācamānayaiva balin. Laranti, ya evam veda tasyopamsan na yaced iti, tad yatha gramam bhiksitva'labdhvopavisen nāham ato dattam asrīyām iti, ta evainam upamantrayante ye purastāt pratyācabşīran, ea dharmo'yacato bhavati, annadas to aainam upamartrayante, dadăma ta iti. I. The breathing (living) spirit is Brahma, thus, indeed, Kausitakı used to say. Of this same breathing spirit which is Brahma, the mind, verily, is the messenger; the eye the protector, the ear the announcer, speech the housekeeper. He who, verily, knows the mind as the messenger of this breathing spirit of Brahma becomes possessed of a messenger. He who knows the eye as the protector becomes possessed of a pro- tector. He who knows the ear as the announcer becomes possessed of an announcer, he who knows speech as the house- keeper becomes possessed of a housekeeper. To this same breathing spint as Brahma, these divinities (mind, eye, ear, speech) bring offering though he does not beg for it; even so, to this same breathing spirit all beings bring offering even though he does not beg for it. For him who knows this, the doctrinal instruction is 'Do not beg.' As a man who has begged through a village and received nothing sits down saying, 'I shall not eat anything given from here,' and then those who formerly refused him invite him (to accept their offerings), which is the nature of him who does not beg Charitable people, however, invite him and say, 'let us give to you.' In Chapter I the devotee, upisztz, approaches the couch Amitaujas which is prana, breath, spirit, life The nature of frdns as the source of everything, as Brahma is explained in trus chapter. Brahma with which prana is identified is the creator, jagat-baranam

762 The Principal Upanisads To the life principle as the divine all divimties bring tribute II. 3 unasked. Food is the aliment which nourishes body or mind. 2. prano brahmeh ha smāha paingy as tasya cā dasya prānasys brahmano vāk parastāc cakşur aryndhate, caksub parastāc chrotram arundhate, srotram parastat mana arundhate, manab parastāt prana arundhate, tasmai ca casmai pranaya bralmara ctāh sarvā devalā ayācamânāya balui: haranti, eram kaivāsmai sarvām bhūtāny ayācamānayarra balutn karanti ya ecam veda tasyopanişan na yaced iti, tad yatha grāmam bhikşitca'labahvo- pavisen naham ato dattam asniyam iti, ta evainam upaman- trayante ye purastat pratyacaksīran, eșa dharmo'yācalo blarati, annadás to evainam upamantrayante, ddāna ta iti 2. The breathing spirit is Brahma, thus indeed Paingya rsed to say. Of this same breathing spirit as Brahma behind the speech the eye is enclosed, behind the eye the ear is enclosed, behind the ear the mind is enclosed, behind the mind the breathing spirit is enclosed. To this same breathing spirit as Brahma, all these divinities bring offering though he does not beg for it; even so to this same breathing spirit all beings bring offering even though he does not beg for it. For him who knows this, the doctrinal instruction is 'Do not beg.' As a man who has begged through a village and received nothing sits down saying, 'I shall not eat anything given from here,' and then those who formerly refused him invite him (to accept their offerings), such is the nature of him who does not beg Charitable people, however, invite him and say, 'let us give to you.' arundhate is enclosed, surrounded, enveloped. V. arumdhe, arudhyate samantāt ăurtya fıșthati 3. athāta eba-dhanavarodhanam- yad eka-dhanam abhiayāyā, pavrņamāsyām vamāvāsvāyam va svddha-pakseca pin yenaksatra eteşām ekasmin parvauy agnin upasamādhāya parisamūla pari- stīrya paryuksya dakșinam janvācya sruenajyakutir puhot căn năma devatăvarodhani sa me'muşmad idam avarundhyāt tasyai svāhā- prāņo nāma devalacarodhanī sa ne'musmad idam avara- ndhyāt tasyai staha. cakșur nama devalacarodhari sa me'musrad idam avarundhyāt tasyai scākā srotram nāma des atāv arodhanī sā me'muşmad idam avarundhyat iasyai svāha. mano nāma dera- tavarodhanī sā me'miusmad idam avarundhyāl tasyai scāhā. prajna nāma devatāvarodharī sā me 'musmād idan: at arunākyāt tasyai stāha iti- atha dhūma-gandham prajigkray ājyaleprnargāry

II 4 Kausītaki-Brāhmana Upamsad 763 anuvımrjya vacamyamo'blpravrajyartham bruyad dūtam vā, prahınuyāl labhate hawva 3 Now next the attainment of the highest treasure If a man covets the highest treasure, either on the night of a full moon or on the night of a new moon or on the bnght half of the moon under an auspicious constellation, at one of these periods, having built up a fire, having swept the ground and having strewn the sacred grass, having sprinkled (water) around, having bent the rght knee, with a spoon he offers oblations of melted butter The divinity named speech is the attamner May it obtain this for me from him Hail to it' 'The divinity named breath is the attainer May it attain this for me from him Hail to it ' The divinity named eye is the attainer May it attain this for me from him Hail to it' 'The divinity named ear is the attamner May it attain this for me from him Hail to it' 'The divimty named mind is the attamer May it attain this for me from him Hail to it' 'The divinty named wisdom is the attainer May it attain this for me fiom him Hail to it' Then having inhaled the smell of the smoke, having smeared his limbs with the ointment of melted butter, in sılence he should go forth, declare his wish or send a messenger He will, indeed, obtain his wish eka-dhana hıghest treasure, sıngle treasure, pranasya namadheyam, gagaty asminn cka eva dhana-rūpa eka dhanah paristirya having strewn sacred grass, samantād darbhān avakīrya sruvena with a spoon, v camasena va kamsena va with a wooden bowl or with a metal cup 4 athato dawvah smaro yasya priyo bubhused yasyar vā yesam vartesam evarkasmın parvany etayawavtartā ayyahutīr juhott, vacam te mayi juhomy asau svaha, pranam ic mayi juhomy asau svaha, caksus te mayi juthomy asau svāha, srotram te mayı juhomy asau svāha, manas te mayi juthomy asau svāhā, prajnam te mayi juhomy asau svaha ih, atha dhuma-gandham pranglayaryalepenangany anvimryya vacamyamo'bluprav- rajya samsparsam ngamised api vatad va trsthet sambhasamanah priyo harva bhavati smarantı harvāsya 4 Now, next, the longing to be realsed by the divine powers If one desires to become dear to any man or woman or to any men or women, then at one of these same periods (of time mentioned before) he offers, in evactly the same manner, oblations of melted butter, saying, 'your speech I sacrifice in me, hail to you' 'Your breath I sacrifice in me, hail to you' BB

764 The Principal Upanişads 'Your eye I sacrifice in me, hail to you' 'Your ear I sacnfice II 6

in me, hail to you ' 'Your mind I sacrifice in me, hail to you' 'Your wisdom I sacrifice in me, hail to you' Then having inhaled the smell of the smoke, having smeared his limbs with the omtment of melted butter, in silence he should go forth, and seek to come to contact or stand speaking from windward (so that the wind may carry his woids to the person) He becomes dear indeed and they think of him indeed smara longing, abhilasah 'I am the fire in which the fuel of your dislike or indifference is burnt'

SACRIFICE OF SELF 5 athatah samyamanam praātardanam antaram agn-hotram tty acakşate, yāvad var puruşo bhāsate na tāvat prānitum saknott, prānam tadā vācı juhotı, yāvad var purusah prāniti na tavad bhasitum saknoti, vācam tadā prane juhotr, ete anante amrte āhutī jāgrac ca svapan ca santatam jthots atha yā anyā ähutayo'ntavalyas tah karmamayyo hi bhavantr taddhasmartat pürve vidvārso'gnihotram na juhavāñcakruh 5 Now next self-restramt according to Pratardana or the inner fire sacrifice as they call it As long, verily, as a man is speaking, so long he is not able to breathe Then he is sacrificing breath mn speech As long, verly, as a person is breathing, so long he is not able to speak Then he is sacnficig specch m breath These two unendmng immortal oblations, one is offering continuously, whether waking or sleepmg Now whatever other oblations there are, they have an end for they consist of works Knowing this very thing, verily, the ancients did not offer the agni-hotra sacrifice. antaram inner because it is independent of outer aids' bālya-sādhana-mrapeksam PRAISE OF THE UKTHA 6 uktham brahmetr ha smaha suska-bhrngarah, tad rg ity upăsīta, sarvānı hāsmar bhūtānt śraisthyāyābhyarcyante, tad yajur ıty upāsīta, sarvānı hāsmar bhūtān śrarsthyāya yujyante, tat sāmety upāsīta, sarvānı hāsmai bhūtām śraisthyāya sanna- mante, tac chrir ity upāsīta, tad yasa ity upāsīta, tat teja sty upāsīta, tad yathartac chrīmattamam yasasurtamam tejasvitamam ıtt sastreşu bhavatı, evam hawva sa sarvesu bhūteșu śrīmattamo

II 7 Kausītakı-Brāhmana Upanisad 765 yasasııtamas tejasıtamo bhavatı ya evam veda, tad etad aıstskam karma-mayam atmanam adhvaryuh samskaroti, tasmın yajur- mayamı pravayatı yajur-mayam rn-mayam hotā m-maye sāma- mayam udgātā, sa esa trayyar vıdyāyāh atmaisa u evartad endrasyātmā bhavatı, ya evam veda 6 The uklha (recitation) is Brahman, so Suska-bhrngāra used to say, let him meditate on it as the Rg (hymn of praise) unto such a one, indeed, all beings offer praise for his greatness Let him meditate on it as the Yayus (sacrificial formula), unto such a one indeed, all beings get united for his greatness Let him meditate on it as the Saman Unto such a one indeed all beings bow down for his greatness Let him meditate on it as beauty Let him meditate on it as glory Let him meditate on it as splendour. As this (the uktha) is the most beautiful, the most glonous, the most splendid among the invocations of praise, even so is he who knows this, the most beautiful, the most glorious, the most splendid among all beings So the adhvaryu priest prepares this self which is related to the sacrifice, and which consists of works In it he weaves what consists of the Yajus In what consists of the Yajus, the hotr priest weaves what consists of the Rg In what consists of the Rg the Udgatr priest weaves what consists of the Saman This is the self of all the threefold knowledge And thus he who knows this becomes the self of Indra

DAILY WORSHIP OF THE SUN FOR THE REMOVAL OF SIN 7 athātah, sarva-ntah kausītakes trīny upāsanān bhavanti, sarva-nıddha sma kausītakır udyantam adityam upatisthate yajnopavītam krlvodakam ānīya trıh prasıcyodapātram vargo'si papmanam me urndhīti, clayarvaita madhye santam udvargo'si pāpmānām ma udvrndhītt, etayarvāutāstam yantam samvargo'sī papmanam me samurndhītı, tad yad chorātrābhyam pāpam akarot sam tad vrnkte, tatho evarvam vidvan ciayarvāvriādityam upa- tısthate yad ahoratrabhyam papam karoti, sam tad vrnkte, 7 Now next are the three meditations of the all-conquering Kausitakı The all-conquering Kausitakı, indeed, used to worship the rsing sun, having performed the investiture with the sacred thread, having fetched water, having thrice sprinkled the water vessel saying, 'You are a dehverer, delver me from my "sin"' In the same manner he (used to worship the sun) when it was in

766 The Principal Upanisads the middle of the sky saying, 'you are the high deliverer, deliver II 8

me highly from smn ' In the same manner he (used to worship the sun) when it was setting saying, 'you are the full deliverer, deliver me fully from sin' Thus whatever sin he committed by day or by mght that he removes fully And likewise he who knows this worships the sun mn the same manner and whatever sin one commits by day or by night, that he removes fully yajopavitam the sacred thread worn over the left shoulder, for performing sacrifices anīya having fetched, v acamya having sipped vargah deliverer sarvam idam jagat atma-bodhena trnavad vrnkte parıtyajatı vyndhı delver, varjaya, vinasayet

ADORATION OF THE NEW MOON FOR PROSPERITY 8 atha māsı māsy amāvāsyāyām vrttāyām pašcāc candra- masam dršyamānam upatısthetartayarvāvrtā harita-trne vā pratyasyatı, yan me susīmam hrdayam dev candraması śntam manye'ham mam tad vidvamsam maham puiryam agham rudam tti, na hy asmāt pūrvāh prajāh prartīti nu jāta-putrasyā- thāgāta-putrasyāpyāyasva sametu te sam te payāmsı sam u yantu vājā yam ādıtyā amsumāpyāyayantītı, etās tısra rco japitvā māsmākam prāņena prajayā pasubhır apyāyayısthāh yo'smān dvestr yam ca vayam dvismas tasya prānena prajayā pasubltr āpyāyaya sva aındrīm āvrtam āvarta ādıtyasyāvriam anvāvarla ıtı dakşınam bāhum anvāvartate 8 Then, month by month at the time of the new moon, when it comes around one should in the same manner worshp the moon as it appears in the west or he throws two blades of green grass toward it saying, 'That fair proportioned heart of mme which rests in the moon in the sky, I deem myself the knower thereof May I not weep for evil concerning my children Indeed his progeny do not die before him Thus is it with one to whom a son is already born Now in the case of one to whom no son is born as yet, 'Increase May vigour come to thee May milk and food gather mn thee, that ray wluch the Adityas gladden' Having (repeatedly) uttered these three Rg verses, he says, 'Do not mcrease by our vital breath, by our offspring, by our cattle He who hates us and hum whom we hate, increase by his breath, his offspring, his cattle Thereupon I tur myself with Indra's turn, I turn myself along

II 9 Kausītakı-Brāhmana Upanisad 767 with the turn of the sun' Thereupon he turns himself toward the right arm haria-hne va pratyasyal he throws two blades of grass toward it; v harita-trnäbhyam väk pratyasyatt with two blades of grass speech goes toward it The three Rg verses are Rg Veda I 91 16, IX 31, 4, I 91 18, Atharva Veda VII 81 6 There is throughout an allusion to an implied comparison between the husband as sun or fire and the wife as the moon aham somatmikā strī agnyātmakah puman

9. atha paurnamāsyām purastāc candramasam dršyamānam upatıstheta etaya vavrta, somo rajāsı vicaksanah, panca-mukho'si prajā-patır brāhmanas ta ekam mukham, tena mukhena rano'tsī, tena mukhena mām annādam kuru, rājā ta ekam mukham, tena mukhena viśno'tsı, tena mukhena mam annādam kuru, śyenas ta ekam mukham, tena mukhena paksıno'tsi, tena mukhena mam annadam kuru agnısta ckam mukham, tenemam lokamatsr, tena mukhena mam annadam kuru, tvayi pancamam mukham, tena mukhena sarvām bhūtany atsı, tena mukhena mam annādam kuru, māsmākam prānena prajayā pasubhır avaksesthā, yo'smān dvestr yac ca vayam dvsmas tasya prānena prajayā pasublr avaksīyasvetı, daıvīm āvrtam āvarta ādıiyasyāvrtam anvāvarta ıtı daksınam bāhum anvavartate 9 Then, on the night of the full moon one should in the same manner worship the moon as it appears in the east, 'You are King Soma, the wise, the five-mouthed, the lord of crcation The Brahmana is one mouth of you With that mouth you eat the Kings With that mouth make me an eater of food. The King is one mouth of you With that mouth you eat the people With that mouth make me an eater of food The hawk is one mouth of you With that mouth you eat the birds With that mouth make me an eater of food Fire is one mouth of you With that mouth you eat this world With that mouth make me an eater of food In you s a fifth mouth With that mouth you eat all beings With that mouth make me an eater of food Do not waste away with our vital breath, with our offspring, with our cattle He who hates us and him whom we hate, you waste away with his vital breath, his offspring, his cattle Thus I turn myself with the turn of the gods I turn myself along with the turn of the sun. After (these words) he turns himself toward the rght arm

768 The Principal Upamsads II II soma· moon. umaya visva-prakriyā saha vartamānah prıya-daršanah vicakşanah the wise, sarva-lavkika-vardika-karya-kusalah Here the reference is only to the three classes, the Brahmana, the Kşatriya and the common people

Io. atha sarnvesyan jāyāyai hrdayam abhimrśet, yat te susīme hrdaye srıtam antah prajāpatau tenāmrtatvasyesane mā ivam putryam agham nigā ıti, na hy asyah pūrvāh prajāh praitīti. I0. Now when about to lie down with his wife he should stroke her heart and say, O fair one who has attained immortal joy by that which is placed in your heart by Praja-pati, may you never fall into sorrow about your children Her children then do not die before her.

See Āśvalayana Grhya Sūlra I. I3 7. susime O fair one: śobkana-gatre II. atha prosyāyan puirasya murdhanam abhijghret, angad angat sambhavası hydayād adhijayase, atma var puira namāst sa jīva šaradah satam asāviti nāmāsya dadhāty aśmā bhava, parasur bhava, hiranyam astriam bhava, tejo vai putra namasi sa jiva śaradah śatam asāu iti nāmāsya grhņāty athainam parıgrhnāti, yena prajāpatih prajāh paryagıhņāt tad arīstyai tena tva parigrhņāmy asāviti, athāsya daksine karue japaty asmai prayandhı maghavan rjisin itindra śresthāni dravņāni dhehīt savye, ma chetthā, mā vyathisthah, śatam śarada āyuso jīvasva, pubra te nāmnā mūrd- hanam abhinghramīti, trirasya murdhānam abhinghret gavām tva hinkarenabhihinkaromti trir asya mirdhanam abhıhinkuryat II. Now, when one has been away, on returning back he should smell (kiss) his head, saying, 'you are born from every limb of mine, you are born from the heart, you, my son, are my self indeed, may you live a hundred autumns (years)' He gives him his name saying, 'Be you a stone, be you an axe, be you everywhere desired gold, you, my son are light indeed, may you live a hundred autumns (years)' He takes his name Then he embraces him saying, 'Even as Praja-patt embraced hıs creatures for-their welfare so do I embrace you (pronouncing his name) ' Then he mutters in his right ear saying, 'Confer on him, O Maghavan, O onrusher,' and whispers m his left ear, 'O Indra, bestow the most excellent possessions Do not cut off (the line of our race). Be not afraid, live a hundred autumns of life. I smell (kiss) your head, O son, with your name ' Thrice he should smell (kiss his head). 'I make a lowing over you with

II I2 Kausītakı-Brahmana Upanisad 769 the lowing (sound) of cows' He should make a lowing over his head thnce See Asvalāyana Grhya Sutra I. 15 3 9, Pāraskara I 16. 18, Khādira II. 3 13, Gobhila II 8 21-22, Apastamba VI. 15 12. abhinghret smell, v abhimrset. touch, barena samsprset putra nama v putra mauitha You have saved me, son he putra tvam punnamno nirayat ma mam autha mama raksanam krtavan. See Manu IX 38 asma bhava be a stone, pasano bhava Be healthy and strong. rogair anupadrutah vajra-sāra-sarīro bhava hranyam astrtam everywhere desired gold astrtam astrtam sarvatah parıstrtam kanakavat sarva-prajāpriyo bhava tejas lıght samsara-vrksa-bijam confer on hum see RV III 36 I0, II 21 6 ma vyathısthak. be not afraid, sarirendriya-manoblur vyatham mā gāh See B G XI. 34

MANIFESTATION OF BRAHMAN 12 athato darvah parimara, etad var brahma dīpyate yad agnir jvalatı, athaitan mrıyate yan na wvalatı, tasyadityam eva tejo gacchatı vāyum prāna; ctad vai brahma dīpyate yad adityo drśyate 'thartan mriyate yan na drsyate, tasya candramasam eva tejo gacchatr vayum prana, ctad vai brahma dīpyate yac candrama drsyate'thartan mriyate yan na drsyate, tasya vidyutam coa tejo gacchatı vāyum prana; etad var brahma dīpyate yad vidyud vidyotate'thaitan mriyate yan na uidyotate, tasya disa cva tejo gacchati vāyum prānas tā vā ctāh sarvā devatā vāyum eva pravišya vayau mriva na mrcchante tasmad eva punar udīrata ity adhidat- vatam, athādhyātmam 12 Now next the dying around of the gods. This Brahman shines forth, indeed, when the fire burns, likewise this dies when it burns not Its light goes to the sun alone and its vital breath to the wind, this Brahman shines forth, indeed, when the sun is seen, likewise this dies when (the sun) is not seen Its light goes to the moon; its vital breath to the wind; this Brahman shines forth, indeed, when the moon is seen; hkewise this dies when it is not seen, its light goes to the lightning and its vital breath to the wind, this Brahman shines forth, indeed, when the hghtning lightens, likewise this dies when it lightens not, its light goes to the regions of space and its vital breath to the wind All these divmnities, verily, having entered into wind, though they die in the wind do not perish (altogether). There-

770 The Principal Upamsads from, indeed, they come forth agam. This, with reference to II. I4 the divimties now with reference to the self Cp Attareya Brāhmana VIII 28 I3. etad var brahma dīpyate yad vācā vadatr, athartan mriyale yan na vadatı, tasya caksur eva tejo gacchati pranam prana,etad var brahma dīpyate yac caksusa pasyatı, athartan mrıyate yan na paśyatı. tasya śrotram cva tejo gacchati pranam prana, ctad var brahma dīpyate yacchrotrena śrnotr, athartan mrryate yan na śrnoti, tasya mana eva tejo gacchat pranam prana, elad var brahma dīpyate yan manasā dhyāyatı, athartan mrıyate yan na dhyāyatı, tasya prānam eva tejo gacchatı prānam prānas tā vă etāh sarvā devatāh prānam eva pravišya prāne mrtva na mrcchante, tasmad eva punar udīrate, tad yadı ha vā evam vid- vāmsam ubhau parvatāv abhipravarteyātām daksinas cottaras ca tustūrsamānau na harnam strnvīyātām atha ya enam dvrșantı yān ca svayam dvestr ta evarnam parımryante I3 This Brahman shines forth, indeed, when one speaks with speech, likewise it dies when one speaks not, its hght goes to the eye, its vital breath to the vital breath This Brahman shines forth indeed when one sees with the eye, hkewise this dies when one sees not, its light goes to the ear, its vital breath to the vital breath This Brahman shines forth, indeed, when one hears with the ear, hkewise this dies when one hears not, its light goes to the mind, its vital breath to the vital breath This Brahman shines forth, indeed, when one thinks with the mind, likewise this dies when one thinks not, its light goes to the vital breath, its vital breath to the vital breath All these deities, verily, having entered into the vital breath, though they die in the vital breath, do not perish (altogether) There- from, indeed, they come forth again So indeed on one who knows this, both the mountains, the southern and the northern, should roll themselves forth wishing to crush him, they would not crush him But those who hate him and those whom he himself hates, these all die around him The Southern and the Northern mountains are the Vindhy as and the Hımalayas respectively I4 athāto mhśreyasādānam, ctā ha vai devata aham-šreyas! vivadamānā asmāc charīrad uccakramuh tadd hāprānal suşlam dārubhūtam sısyc'thamnad vāk pramvesa tad vāca vadac chisya eva, atharnac caksuh pravivesa tad vācā vadac calșusā pašyac clusya eva, athamnac chrotram pravivesa tad vaca vadac, caksusi

II I4 Kauşītakı-Brahmana Upansad 77I

paśyac chrotrena śrnvac chisya eva, athainan manah praviveśa tad vācā vadac caksusā pasyac chrotrena śnvan manasā dhyayac chisya eva, athainat prānah pravivesa tat tata eva samuttasthau tā va etah sarvā devatāh prāne nihsreyasam viditva pranam eva prajnatmānam abhısambhūya sahaiv artath sarvair asmāc charīrad uccakramuh te vāyu-pravistā ākāsatmanah svarīyuh, tatho evarvam uidvan prane mhsreyasam viditva prānam eva prajatmanam abhisambhuya sahawv artath sarvarr asmāc charīrād utkrāmatı, sa vāyu-pravista akāšātmā svarett, sa tad gacchati yatraite devās tat prāpya yad amrtā devās tad amrto bhavatı ya evam vadam I4 Now next the attamment of the highest excellence All these divinities, verily, disputing among themselves in regard to self excellence went forth from this body It (the body) lay, not breathing, withered, like a log of wood Then speech entered into it It just lay speaking with speech Then the eye entered into it. It just lay speaking with speech and seeing with the eye Then the ear entered into it It just lay, speaking with speech, seeing with the eye and hearing with the ear. Then the mind entered into it It just lay, speaking with the speech, seeing with the eye, hearing with the ear, thinking with the mind Then the vital breath entered into it and then, indeed, it arose at once All these divinities, verily, having recognised the supenor excellence of the vital breath, having compre- hended the vital breath alone as the self of intelligence, went forth from this body, all these together They, having entered into the air, having the nature of space went to the heavenly world Likewise also, he who knows this, having recognised the superior excellence of the vital breath, having compre- hended the vital breath alone as the self of intelligence goes out of this body with all these He, having entered into the air, having the nature of space, goes to the heavenly world. He goes to the place where these gods are Having reached that, he who knows this becomes immortal as the gods are immortal See B U VI I I-14, CU V.I mihsreyasam highest excellence, sarasmad uikarsa-rapo guro moksa-vsesah aham-sreyase in regard to self-excellence, mn regard to one who was the most important among them uccakramuh went forth, utkramanam cakruh sısye lay, sayanam krtavat tata eva at once, prana-pravesad cva BB*

772 The Principal Upanisads I5 athātah pıtā-putrīyam sampradānam ıtı cācaksate, pitā II I5

putram preşyannahvayatı navaıs trnaır agāram samstīrya agnım upasamādhāyodakumbham sapātram upamdhāyāhatena vāsasā sampracchannah pitā šeta etya putra uparıstād abhınipadyata ındrıyaır ındrıyānı samspršyāpı vāsmā āsīnāyābhımukhāyawva sampradadhyād, athāsmar samprayacchatı vācam me tvayi dadhānītı prtā, vācam te mayı dadha itt putrah, prānam me tvayı dadhānītı prtā, prānam te mayı dadha itr putrah, caksur me tvayı dadhānīt pıtā, caksus te mayı dadha itr putrah, śrotram me tvayı dadhanītı prtā, śrotram te mayı dadha its puirah, anna-rasān me tvayı dadhānīt pitā, anna-rasān te mayı dadha itr putrah, karmānı me tvayı dadhānītı pıtā, karman te mayr dadha ii putrah, sukha-duhkhe me tvayr dadhānīti prtā, sukha-duhkhe te mayı dadha ıtı putrah, ānandam ratım prajātım me tvayi dadhānītı pıtā, ānandam ratım prajātım te mayı dadha itr putrah, ztyam me tvayı dadhanīti prta, ityam te mayi dadha itr putrah, mano me tvayı dadhānīti pitā, manas te mayi dadha itr putrab, prajñām me tvayı dadhānītı pitā, prajnām te mayr dadha itt putrah, yady u vā apābhigadah syāt samāsenaiva brūyāt, prānān me tvayr dadhānīti pitā, prānān te mayı dadha itr putrah, atha daksınāvrd upanskrāmatı, tam pitānumantrayate, yaso brahma- varcasam kīrlıś tvā usatām itt, athetarah savyam amsam nvaveksate pānnāntardhāya vasanāntena vā pracchādya, svargān lokān kāmān āpnuhīti, sa yady agadah syāt putras- yaısvarye pıtā vaset parı vā vrajet yady u var preyāt yadevainam

bhavate samāpayeyuh, yathā samāpayıtavyo bhavats, yathā samāpayrtavyo I5 Now next the father and son ceremony or the trans- mission (of tradition) as they call it The father, when about to depart, calls his son Having strewn the house with new (fresh) grass, having built up the fire, having placed near it a vessel of water with a jug (full of nce), himself covered with a fresh garment the father remains lying The son, having come, approaches him from above, touching his organs with his organs or the father may transmit the tradition to him while he sits before him Then he delivers over to him (thus) The father 'Let me place my speech in you' The son 'I take your speech in me' The father 'Let me place my vital breath in you' The son 'I take your vital breath in me' The father 'Let me place my eye in you' The son 'I take your eye in me' The father 'Let me place my ear in you,' The son 'I take your ear in me' The father 'Let me place my tastes of food in you'

II 15. Kausītakı-Brālumana Upanisad 773 The son 'I take your tastes of food in me' The father 'Let me place my deeds in you ' The son 'I take your deeds in me ' The father 'Let me place my pleasure and pain in you' The son. 'I take your pleasure and pain in me ' The father 'Let me place my bliss, enjoyment and procreation in you' The son. "I take your bliss, enjoyment and procreation in me ' The father 'Let me place my movement in you' The son 'I take your movement in me' The father 'Let me place my mind in you' The son 'I take your mind mn me' The father 'Let me place my wisdom in you' The son I take your wisdom in me' If, however, he should be unable to speak much, let the father say comprehensively, 'I place my vital breaths in you,' and the son, 'I take your vital breaths in me' Then turning to the nght he goes forth towards the east The father calls out after him 'May fame, spintual lustre and honour delight in you' Then the other looks over his left shoulder Having hidden his face with his hand or having covered it with the hem of his garment, he says, 'May you obtain heavenly worlds and all desires' If he (father) becomes well (recovers) he should dwell under the authorty of his son or wander about (as an ascetic) If, however, he departs, let them furmsh hım

furnished (with obsequies) as he ought to be furnished, as he ought to be

a vessel of water nīrena pūrnam kalasam vrīhi-pūrna-patra-sahtam covered with a fresh garment navinena vastrena samurtah pita sete father remains lying, v svayam syctah, himself in white, śvetah, sıta-malyambara-dhar ah dadhān dharayan After 'deeds,' in some versions we read, 'sariram me tvayt dadhanīti pita, sarīram te mayt dadha ti putrah' The Father 'Let me place my body in you ' The son, 'I take your body in me' prajna wisdom, another readıng, 'dlnyo vijatavyam kaman me tuayı. May I place my thoughts, my understanding and my desires

upablugadah unable to speak much, pratyckam vaktum asamarthah in you, etc

honour some versions have also arnadyam food to eat

7/4 1 he Principal Upanisads III I

CHAPTER III THE DOCTRINE OF LIFE BREATH THE GREATEST GIFT IS THE KNOWLEDGE OF INDRA I pratardano ha var darvodāsıh ındrasya priyam dhāmo- pajagāma yuddhena ca paurusena ca, tam hendra uvaca, pratar- dana, varam vrnīsvetr, sa hovaca pratardanah, tvam eva me vynīsva yam tvam manusyāya hitatamam manyasa itr, tam hendra uvaca, na var varo' varasmar vrnīte, tvam eva vrnīsveti, avaro var kıla meti, hovāca pratardanah, atho khalv indrah satyād eva neyāya satyam hīndrah, tam hendra uvāca, mām eva vyānīhy etad evāham manusyāya hıtatamam manye yan mam viānīyan trıšīrsānam tvāsiram ahanam, arunmukhān yatīn sālavrkebhyah prāyaccham, bahvīh sandhā atıkramya dev prahlādīyān atrnam aham antarıkşe paulomān, prthivyām kālakaňjān, tasya me tatra na loma canāmīyate, sa yo mām veda na ha var tasya kena cana karmanā loko mīyate, na steyena, na brūna-hatyayā, na mātr-vad- hena, na pıtr-vadhena nāsya pāpam cakrso mukhān nīlam, vetīts I. Pratardana, the son of Divodasa, verily, by means of fighting and effort, arrived at the beloved abode of Indra To him then Indra said, 'Pratardana, choose a boon' Then Pratardana said, Do you yourself choose that boon for me which you deem the most beneficial for mankind' Indra sad to him 'A superior verily, chooses not for an mnferior Do you yourself choose ' 'No boon, verily, is that to me,' said Pratar- dana Then, however, Indra did not swerve from the truth for Indra, verily, is truth To him then Indra sard, 'Understand me only That is what I deem most beneficial for mankind, namely that one should understand me I slew the three- headed son of Tvastr I delivered the arunmukhas, the ascetics, to the wolves Transgressing many agreements, I killed the people of Prahlada in the sky, the Paulomas in the atmosphere, the Kalakanjas on earth Of me, such as I was then, not a single har was mjured So he who knows me thus, by no deed whatsoever of his is his world injured, not by stealing, not by killing an embryo, not by the killing of his mother, not by the killing of his father If he wishes to commit a smn the dark colour does not depart from his face Indra, m this passage, speaks m the name of the Supreme Bemg

III. 2. Kauşītakı-Brāhrraņa Upanişaā 775 Vamadeva does it according to the R.V. IV. 26. I. The individual self is really one with the Universal Self though unenlightened people are not aware of this unity. Those who know and feel it sometimes speak in the name of the Universal Spirit. the son of Divodāsa auodāsasya Fāśt-rajasya putro daiodās:į. 'A superior chooses not for an inferior' or 'no one who chonses, chooses for another,' ra cai varah parasırat ernīte aryartkar ra err te'ryo na prarthayate yata evam atah svartham caram tam ecr trnisiett. As he is bound by the vow of truth, Indra grants Pratardana his desire, satya-pasabhibaddkah For Indra's exploits referred to here, see R.V. X. 8 So; X. go 6; Satapatha Brahmana I. 2 3. 2, XII. 7. I I; Taittiriya Samhita 2 5 I. I ff .; Attareya Brahmara VIL 28. olves wild dogs aranya-śvablak. atrņam. killed, hunsitavar. mīyate- injured, himsyate. nilam. dark colour; bloom. mubha-Panti-starapam. He does not become pale. When we attain supreme wisdom and are delivered from the delusion of egotism, our good and evil deeds do not touch us. We have died to the possibility of doing anything evil.

INDRA'S IDENTITY WITH LIFE AND IMMORTALITY 2 sa hovaca, prano'smi, prajnatma ta măm ayur amytam ity upāsva, āyuh prānah, prāro vā āyul;, yāvaad hy asmir sarīre prano vasati tavad ayuk, pranena hu evasmin loke'rrtatram āpnoti, prajkayā satyan. sarbalpai, sa yo mam ayur amytam tty upaste sarvam ayur asmir loka ety apnoti amytak am akşitim svarge loke, tadd haika al.ur epabhuyam cai prara gacchartiti, na hi kaścana śakruyāt sakrd vaca rāma prajī āpayitum, cakşusā rūpam, śrotrena śabdam, wanasa dlyanam, ePabhiyan: vai pranā bhütvaibatkam ctām sareām: prajf apayantit:, cacam vadantim sane prāna anuvadarti, carsul, pašyat sare prānā arupasyartı, srotram śrmat sare prāra anusmsarti, maro dlyāyat sare prānā anudlyāyartı, prāram: prai artam sare prana anvpraranti, ecam t ha:tad if: Verdra uricast: t eca prānārān. nil.śrevasam itt 2 Indra then said 'I am the breathing spint, meditate on me as the intelligent self, as life, as immortality. Life is breath and breath is life For as long as breath remains in the body so long is there life. For indeed with the breathing spirit one obrains immortality in this world, by intelligence true con- ception. So he who meditates on me as hife, as immortality he

776 Ths Principal Upanisaas reaches his fll (rern of) lie in this world and obtains immor- III 3

taliey and indest ucribility in the heaenly world. Now on this point soe say the vital breaths, varily, go into a oneness, forhe nise) co oue rould be able, at orce, to make known a name br speech, a iorm by the eve, a sound by the ear, a thorgh: os the mind. The vital breaths, afte: having become ore, make krown all these one by one. While spesch speaks, all the vical breaths speak after it. While the eye seas all, the vital breaths see aicer it. While the ear hears, all the vital breaths hear aiter it. When the breath breathes, all the vital breaths breathe after it. Thus is it indeed,' said Indra. 'There is, Ecweve: (ne continced), a superior excellence amongst the vital breaths.'

Incra is He er the source oi lie of all creatures, sarca-prapisān.

3- stomi vāg-apsio miaan hi pasyāmah, finati caksur-apeo* ndnān hi as amah, jicmii srofrapeto badhiran hi pasamah, jiedti mano'pdo balān ki pasyămah, fitati bākuchinno jivaty Sru-chima fiy emi hi asyamah ift, ciha khals praua ece prajfa- upāsī:cí, szisā prāe sarcăptir 5o eni prănah sã prajnā, yā tā brajna sa prāņah, taspaisaica arstir tlaa vijnāram, șatraitn Buruszh supiat scapram na kancana paš,oty atkāsnn prāca ecsiradha tharmi, tzi enam vat saraig nāmabhiy, sahapyes, manze sarcaii, dhy ānaih sahēpyci, sa y adā pratibākyate ; alhg-

deecbiso lokar, sa eșa prăța eca prajnaimsdam sarīram pari- grictrap, ati, tasmid cad croatham yhastieti, saisa prare sareapih, o tai brāgah sa prajna yā cā prafnā sa prārat, ias aisaica siianir sind vinănam, yaratal parusa arto mans- yaribal am aya sammonam di, iam alur udabran atam, m Śręck, na jaśsi, n2 cāca cačati, na dhyāai, atkasmin prara ccaftadhi bhacaii, lnd enam cak sarcait namabh.h sal apycti, catşuii sarcaib rūpnil. sahīpai, šrotram saraik: solda.s S. One lives deprived of speech for we see the dumb; one

III 3. Kausītaki-Brāhmana Upanisad 777 lives deprived of eye for we see the blind; one lives deprived of ear for we see the deaf; one lives deprived of mind for we see the childish, one lives deprived of arms, one lives deprived of legs for thus we see But now it is the breathing spint alone, the intelligence self that seizes hold of this body and makes it rise up This, therefore, one should meditate on as the uktha, it is said This is the all-obtaining in the breathing spint What is the breathing spirt, that is the intelligence-self. What is the intelligence-self, that is the breathing spirt This is the view thereof, this is the understanding thereof When a person is so asleep that he sees no dream whatever, he becomes one with that breathing spint alone Then speech together with all the names goes to him; the eye together with all forms goes to it, the ear together with all sounds goes to it, the mind together with all thoughts goes toit When he awakes, even as sparks proceed in all directions from a blazing fire, even so from this self the vital breaths proceed to their respective stations, from the vital powers the gods (the sense powers) and from the gods the worlds This same breathing spint, the intellgence self seizes hold of the body and makes it rise up This, therefore, one should meditate on as the uktha, it is said This is the all-obtaining in the breathing spint What is the breathing spint, that is the intelligence self, what is the intelligence self, that is the breathing spirit. This is the proof thereof, this is the understanding When a sick person about to die gets to such weakness as to fall into a stupor they say of him, his thought has departed, he does not hear, he does not see, he does not speak with speech, he does not think He becomes one in that breathing spirit alone. Then speech together with all thoughts goes to it And when he departs from this body, he departs together with all these 'What is the breathing spirit that is the intelligence self; what is the intelligence self that is the breathing spint' In some texts we find also, "for together they live in this body and together they go out of it ' saha hy etav asmin sarīre vasatah sahotkramatal The intelligence self grasps the breath and erects the flesh Cp St Thomas Aquinas 'The power of the soul which is in the semen through the spint enclosed therein fashions the body.' Summa Theo III 32. I upratisthante proceed in different directions, owvidham nrgacchanti. marısyan about to die, maranam karisyan, asanna-marana d1

avašatvam abalyam weakness, abalasya durbalasya bhāva abalyam, hasta-pādādy udakramit. has departed, utkramanam akarot

778 The Principal Upamsads LIFE-BREATH THE ALL-OBTAINING III 5

4 vág evāsmın sarvān nāmāny abhıvisryyante, vācā sarvānt nāmāny āpnotı prāna evāsmin sarve gandhā abhivisryyante, prānena sarvān gandhān apnott, caksur evasmn sarvām rupāny abhtvisryyante, caksusā sarvān rūpāny āpnotı śrotram evāsmın sarve sabdā abhıusryyante, šrotrena sarvān sabdān apnotr, mana evasmın sarvān dhyānāny abhrvisrjyante, manasā sarvān dhyānāny āpnott saha hy etāvāsmın šarīre vasatah sahot- krāmatah, atha yathāsyar prajnāyar sarvān bhūtany ekam bhavantı, tad vyākhyāsyāmak 4 Speech gives up to him (who is absorbed in life-breath) all names, by speech he obtains all names Breath gives up to him all odours, by breath he obtains all odours The eye gives up to him all forms, by the eye he obtains all forms The ear gives up to him all sounds, by the ear he obtains all sounds The mind gives up to hum all thoughts, by the mind he obtams all thoughts Venly, these two together dwell in the body and together they depart Now we will explain how all beings become one with this mtelhgence abhıvisryyante v ablvisrjate gıves up, sarvatah parıtyajatı prana life, v ghrāna nose After the account about mind there is the following passage in some texts saisā prāne sarvāptır yo vai prānah sā prajnā yā vā prama sa pranah This is the all-obtaming in the breathing spint And what is the breathing spirit, that is intelligence and what is intelligence, that is the breathing spirit The two, the vital and the intellectual, live together and depart together

CORRELATION OF INDIVIDUAL FUNCTIONS AND OBJECTS OF EXISTENCE 5 vāg evāsyā ekam angam udūlham, tasyar nāma parastāt pratıvihıtā bhūta-mātrā, prāna evāsyā ekam angam udūlham, tasya gandhah, parastāt pratıvihitā bhūta-mātrā, caksur evāsyā ekam angam udūlham, tasya rūpam parastāt pratıvihitā bhūta- mātrā, srotram evāsyā ekam angam udulham, tasya sabdah parastāt pratıvihıtā bhūta-mātrā, jhvarvāsyā ekam angamudūlham tasyā anna-rasah parastāt pratıvrhitā bhūta-mātrā, hastāv evāsyā ekam angam udūlham, tayoh karma parastāt pratunhitā bhitta- mātrā, sarīram evāsyā ekam angam udulham, tasya sukha-duhkhe parastāt pratıvihitā bhūta-matra, upastha evasya ekam angam

III 6 Kausītakı-Brāhmana Upanısad 779 udülham, tasyānando ratıh prajātıh parastat prativihitā bhūta- mātrā, pādāv evāsyā ekam angam udūlham, tayor rtyah parastāt pratıvihitā bhūta-mātrā, mana evasyā ekam angam udūlham, tasya dhīh kāmāh parastāt pratıvhitā bhūta-mātrā 5 Speech is one portion taken out of it Name is its exter- nally correlated object element Breath is one portion taken out of it Order is its externally correlated object element The eye is one portion taken out of it Form is its externally correlated object element The ear is one portion taken out of it Sound is its externally correlated object element The tongue is one portion taken out of it Taste of food is its externally correlated object element The two hands are one portion taken out of it Work is their externally correlated object element The body is one portion taken out of it Pleasure and pain are its externally correlated object element The generative organ is one portion taken out of it Bliss, delight and procreation are its externally correlated object element The two feet are one portion taken out of it Move- ments are their externally correlated object element The mind is one portion taken out of it Thoughts and desires are its externally correlated object element Speech, etc, are parts of intelligence, prajaya vibhagam, with objects corresponding to them mn the outside world The objects are described as the external existential elements

duhat milked udulham taken out, lifted up Commentator reads adudham adii-

THE SUPREMACY OF INTELLIGENCE 6 prajayā vācam samāruhya vācā sarvān nāmany āpnott prajayā prānam samāruhya prānena sarvān gandhān apnot prajñayā caksuh samāruhya caksusā sarvān rūpāny apnoti, prajnaya śrotram samaruhya śrotrena sarvan sabdan apnofi, prajayā nhvām samāruhya jhvayā sarvan anna-rasān apnott, prajnayā hastan samāruhya hastābhyām sarvān karmany āpnott, prajayā sarīram samāruhya sarīrena sukha-duhkhe āpnott, prajnayopasthar samāruhyopasthenanandam ratım prajātım āpnotı, prajnayā pādau samāruhya pādābhyām sarvā ītyā āpnotı, prajñayā manah samāruhya manasā sarvām dhyănāny apnoti 6 Having obtained control of speech by intelligence, by speech one obtains all names Having obtamed control of

780 The Principal Upanisads breath by mtelligence, by breath one obtains all odours III 7

Having obtained control of the eye by intelligence, by the eye one obtains all forms Having obtamned control of the ear by intelligence, by the ear one obtams all sounds Having obtamed control of the tongue by intelligence, by the tongue one obtams all tastes of food Having obtamed control of the hands by intellgence, by the hands are obtamned all actions Having obtained control of the body by intelligence, by the body one attains pleasure and pamn Having attamed control over the generative organ by intellgence, by the generative organ one obtains bliss, delight and procreation Having attained control of the two feet by mntelhgence, by the two feet one obtains all movements Having obtained control of the mind by intelli- gence, by the mind one obtains all thoughts samaruhya having attamed control Literally, having mounted on, samyak ārohanam krtvā 7 na hi prajnāpetā vān nāma kiňcana prajnapayet, anyatra me mano'bhūd ity āha nāham etan nāma prājnāsısam it, na lu prajnapetah prāno gandham kancana prajnāpayet, anyatra me mano'bhud ity aha naham etam gandham prajnasisam itr, na Iu prajnāpetam cakşūrūpam kiñcana prajñāpayet, anyatra me mano'bhud ıty aha naham etad rūpam prājnāsısam iti, na ht prajnapetam śrotram sabdam kancana prajnapayet anyatra me mano'bhud ıty āha naham etam sabdam prajnāssam iti, na ht prajnāpetă jıhvānna-rasam kancana prajnāpayet anyatra me mano'bhud ity aha naham etam anna-rasam prājnāsısam itt na hı prajnāpetau hastau karma kiñcana prājnapayetām anyaira me mano'bhūd ity āha nāhām etat karma prājnāsışam ıtr, na hi prajnāpetam sarīram sukham na duhkham kincana prajnapayet anyatra me mano'bhud ity aha naham etat sukham na duhkham prānāsısam iti, na hi prajnapeta upastha ānandam na ratım na prajātım kāncana prajnāpayet anyatra me mano' bhud ity aha naham etam anandam na ratım na prajātim prājñāsısam itı, na hi prajnāpetau pādāv styām kāncana prajūā- payetam anyatra me mano'bhud ity aha naham etam ityam prājnāsısam it na hi prajnāpetā dhīh kācana sıdhyen na prajāā- tavyam prajñāyeta 7 For verily, without intelligence, speech does not make known (to the self) any name whatsoever 'My mind was elsewhere,' he says, 'I did not cognise that name' For, verily, without intelligence breath does not make known any odour

III. 8. Kauşītaki-Brāhmana Upanisad 781 whatsoever 'My mind was elsewhere,' he says 'I did not cognise that odour' For verily, without intelligence the eye does not make known any form whatsoever. 'My mind was elsewhere,' he says, 'I did not cognise that form' For, verily, without intelligence the ear does not make known any sound whatsoever 'My mind was elsewhere,' he says, 'I did not cognise that sound ' For verily, without intelligence the tongue does not make known any taste of food whatsoever 'My mind was elsewhere,' he says, 'I did not cognise that taste of food' For, verily, without intellgence, the two hands do not make known any action whatsoever 'Our mind was elsewhere,' they say, 'we did not cognise any act' For, verily, without intelligence, the body does not make known pleasure or pain whatsoever, 'my mind was elsewhere,' he says, 'I did not cognise that pleasure or pain.' For, verily, without intelligence, the generative organ does not make known bliss, delight and procreation whatsoever 'My mind was elsewhere,' he says, "I did not cogmse bliss, delight or procreation' For, verily, without intelligence the two feet do not make known any movement whatsoever 'Our mind was elsewhere,' they say, 'we did not cognise that movement' Without intelligence no thought whatsoever would be effective Nothing that can be cognised would be cognised

THE SUBJECT OF ALL KNOWLEDGE AND ITS CHIEF OBJECT 8 na vācam vijijnāsīta vaktāram vdyāt, na gandham vjtj- nāsīta ghrātāram vidyāt, na rūpam vinjnāsīta drastāram uidyāt, na śabdam vinjnāsīta śrotāram vidyāt, nānna-rasam vijijñasī- tānnara-sasya viūātāram vidyāt, na karma viyñāsīta kārtāram vidyāt, na sukha-duhkhe vinjnāsīta sukha-duhkhayor vinātāram vdyat, nanandam na ratim na prajatim vitjnasītanandasya rateh prajāter vijnataram vidyat, netyam vinjnasītartaram vidyat, na mano vinjnāsīta mantāram vdyāt, tāvā etā dasawva bhūta-mātrā adhıprajnam, dasa prajnā-matra adhibhūtam yadd hi bhūta-mātrā na syur na prajna-matrah syur, yad va prajna-matra na syur na bhita-matrah syuh, na hy anyatarato rūpam kincana sidhyen n0 ctan nānā tad yathā rathasyāresu nemir arpito nābhāv arā arpitā cvam coatta bhūta-mātrāh prajnā-mātrāsu arpitāh, prajñā-mātrāh prānc'rpitāh, sa csa prāna cva prajnātmanando'jaro'mrtah, na sādhunā karmanā bhūyān bhavatı no cvāsādhunā kanīyān, eşa hy

782 The Principal Upansads eva sādhu karma kārayatı tam yam ebhyo lokebhya unninīsata III 8

esa u evāsādhu karma kārayatı tam yam adho minīsate, esa lokapāla esa lokādhipatıh, esa lokeśah, sa ma ātmetr vıdyāt, sa ma ātmetı urdyāt 8. Speech is not what one should desire to understand, one should know the speaker Odour is not what one should desire to understand, one should know him who smells (the odour) Form is not what one should desire to understand, one should know the seer (of form) Sound is not what one should desire to understand, one should know the hearer Taste of food 1s not what one should desire to understand, one should know the discerner of the taste of food The deed is not what one should desire to understand, one should know the doer Pleasure and pain are not what one should desire to understand, one should know the discerner of pleasure and pamn Blss, delght and procreation are not what one should desire to understand, one should know the discerner of bliss, delight and procreation Movement is not what one should desire to understand, one should know the mover Mind is not what one should desire to understand, one should know the minder (the thinker) These ten existential elements are with reference to intelligence The ten intelligence elements are with reference to existence For, truly, if there were no elements of existence, there would be no elements of intelligence Verily, if there were no elements of intelligence, there would be no elements of existence For from either alone no form whatsoever would be possible And this (the self of intelligence) is not many For as mn a chariot the felly is fixed on the spokes and the spokes are fixed on the hub, even so these elements of existence are fixed on the ele- ments of intelligence and the elements of intellgence are fived in the breathing spirit This same breathing spint is, truly, the intelligent self, bliss, ageless, immortal He does not become great by good action nor small by evil action This one, truly, indeed causes him whom he wishes to lead up from these worlds to perform good actions This one, indeed, also causes him whom he wishes to lead downward, to perform bad action He is the protector of the world, he is the sovereign of the world, he is the lord of all He is my self, this one should know, he 1s my self, this one should know We should know the subject as also the object Knowing and being are correlated The correlativity of the subjective (prajña- matra) and the objective (bhūta-matra) factors is recognised Inter-

III 8 Kausītakı-Brāhmana Upamsad 783 action between the two gives us the knowledge of the external world Cp Digha Nikaya 'There must be the organ of sense, the appropriate object and the sense cognition In the coming together of the three in a single mental operation hes the possibility of sensation ' I, P 42 The true subject is the Universal Self The activity of the mndı- vidual self is derived from the Supreme It is not independent of Iśvara jīvasya karirtvam parād eva bhavatr, na tu tat iśvara-nıra- peksam. S B II 3 4I

784 The Principal Upamisads IV 2 CHAPTER IV A PROGRESSIVE DEFINITION OF BRAHMAN I atha ha vat gārgyo bālākır anncănah samspasta āsa, so' vasad usīnaresu savasan matsyesu kurupancālesu kāsıvidehess ıt, sa hājātašatrum kāšyam ābrajyovāca brahma te bravānītt, tam hovāca ajātasatruh sahasram dadma itt, etasyām vācr janako janaka itt vā u janā dhāvantītt I Now then, verily, there was Gargya Bālākı, famous as learned in the scriptures, for it was said of him that he dwelt among the Usinaras, among the Matsyas, among the Kuru- pañcalas, among the Kasividehas He, having come to Ajāta- satru of Kaśı, said, Let me declare Brahman to you To hım Ajatasatru, then, said 'A thousand (cows) we give to you' At such a speech as this, verily, indeed, people wonld run about sayıng, Janaka, Janaka See BU II I The breathing spirit associated with prajña or intellgence was explained in the preceding chapter Even this, it is now said, is not the highest self samspastah famous, sarvatra pratlnta-kīrtih savasan matsyesu v satvanmatsyesu among the salvatmatsyas janaka father, the name of the king of Mithila, who was famous for hıs knowledge of Brahman brahma-udyāyāh sopāyāyāh dātā vaktā ca pitety evam . mithlesvaram eva gacchanti 2 âdıtye brhac, candramasy annam, vidyutr satyam, stanay- itnau śabdo, vāyāu indro varkuntha, ākāse pūrnam, agnau vrsāsahır itr, apsu teja ity adhıdarvatam, athādhyātmam ādarse pratırūpaśchāyāyām dutīyah, pratıšrutkāyam asur itt sabde mrtyuh, svapne yamah, śarire prajāpatıh, daksmne aksim vacah, savye'ksını salyasya 2 In the sun the great, mn the moon food, in lightning truth, in thunder sound, in wind Indra Vaikuntha, in space fullness, in fire the vanquisher, in water light, thus with reference to the divinities Now with reference to the self in the mirror the reflection, in the shadow the double, in the echo hfe, in sound death, in sleep Yama (the lord of death), in the body Praja-pati, in the right eye speech, in the left eye truth

. hirh frllow. This passage provides a kind of table of contents for the discussions

IV. 6 Kauşītaki-Brāhmana Upamsad 785 BRAHMAN IN VARIOUS COSMIC PHENOMENA 3. sa hovāca bālākıh, ya evarsa ādıtye purusas tam evāham upāsa ıtı, tam hovāca ajātasatruh, mā martasmin samvādayısthā brhat-pāndura-vāsā atısthāh sarvesām bhūtānam mūrdhete vā aham etam upāsa itı, sa yo hartam evam upāste'tisthāh sarvesām bhūtānām mūrdha bhavats 3 Then Balakı said, 'The person who is in the sun, on him indeed do I meditate' To hım, then Ajātasatru said, 'Do not make me to converse on him I meditate on him who is the great, clad in white raiment, the supreme, the head of all beings He who meditates on him thus becomes mdeed supreme, the head of all beings' 4 sa hovāca bālākih, ya evarsa candraması purusas tam evāham uāsa itr, tam hovāca ājatasatruh, mā martasmın samvā- dayıstha annasyatmetr va aham etam upasa i sa yo hartam evam upāste 'nnasyātmā bhavatr 4 Then Balakı said 'The person who is in the moon, on him indeed do I meditate ' To him, then, Ajatasatru said, 'Do not make me to converse on him I meditate on him as the self of

of food' food He who meditates on him thus becomes, indeed, the self

Under whatever qualities we meditate on the Supreme we ourselves become possessed of those qualities 5 sa hovāca bālākıh, ya evarsa vidyuti puruşas tam evāham upāsa itı, tam hovāca ajātasatruh, ma martasmin samvadayısthah satyasyātmett va aham etam upāsa itr, sa yo hartam cvam upāste, satyasyātmā bhavatı 5 Then Balakı said, 'The person who is in the lightning on hım, indeed, do I medıtate' To hım then Ajātasatru said, 'Do not make me to converse on him I meditate on him as the self of truth He who meditates on him thus becomes indeed, the self of truth' The self of truth, v. tejasyatma the self of lght 6 sa hovāca bālākıh, ya cvaisa stanayıtnau purusas tam cvāham upāsa iti, tam hovāca ajātasatruh, mā maitasmın samvā- dayısthāh, sabdasyātmeti vā aham ctam upāsa it1, sa yo hartam cvam upāste sabdasyātma bhavati 6 Then Baläki said, 'The person who is in the thunder, on hım, indeed, do I meditate.' To hım then Ajatasatru said, 'Do

786 The Principal Upamsads not make me to converse on him I meditate on him as the IV 9 self of sound He who meditates on him thus becomes, indeed, the self of sound' 7 sa hovāca bālākih, ya evasa vāyau purusas tam evāham upāsa itı, tam hovāca ajātasatruh, mā maitasmın samvādayışthāh, tndro varkuntho'parājitā seneti vā aham etam upāsa it, sa yo hadtam evam upaste nsnur ha vā aparājayışnur anyatastyajāyī bhavati 7. Then Balaki said, 'The person who is in the air, on him, indeed, do I meditate ' To him then Ajatasatru said, 'Do not make me to converse on hım I meditate on him as Indra Vaikuntha, the unconquered army He who meditates on him thus becomes indeed the triumphant, the unconquerable, a conqueror of others' nısmh. triumphant, jayana-śilah aparajayısnuk unconquerable, paraır jelum asakya-silah 8 sa hovāca bālākıh, ya evaişa ākāše purusas tam evāham upāsa iti, tam hovāca ajātasatruh, mā martasmın samvādayısthāh, purnam apravrtti bralumnet va aham etam upāsa it sa yo haitam cvam upāste pūryate prajayā pasubhır yasasā brahma-var- casena svargena lokena sarvam āyur eti 8 Then Balaki said, 'The person who is mn space on hm, indeed, do I meditate' To hım then Ajātasatru said, 'Do not make me to converse on him I meditate on him as the full nonactive Brahman He who meditates on him thus becomes filled with offspring, cattle, fame, the radiance of Brahma- knowledge and the heavenly world He reaches the full term of lıfe' a-pravrttı nonactıve, krıyā-šūnyam 9 sa hovāca bālākiı, ya evarso'gnau puruşas tam evāham upāsa it tam hovāca ajātasatruk, mā matasmin samvādayısthāh, visāsahır itr vā aham etam upāsa itr sa ho hartam evam upāste vısāsaluır ha vā anyesu bhavatt 9 Then Balakı said, The person who is in fire on hım, indeed, do I meditate' To hım then Ajatasatru said, 'Do not make me to converse on him I meditate on him as the irre- sıstible He then who meditates on him thus, verly, becomes irresistible among others.' visasahth irresistible, vivdha-sahana-silah or duhsahah

IV I3 Kausītakı-Brāhmana Upanisad 787 I0 sa hovāca bālākıh, ya evarşo'psu puruşas tam evāham upāsa itı, tam hovāca ajātašatruh, mā maitasmın samvāda- yısthah, tejasa atmet va aham etam upasa iti, sa yo hartam evam upāste tejasa ātmā bhavatı, ıtı adhıdarvatam, athādhyātmam I0 Then Balaki said, 'The person who is in water on him indeed do I meditate' To hım then Ajātasatru said, 'Do not make me to converse on him I meditate on him as the self of light He then who meditates on him thus venly becomes the self of light' Thus with reference to the divinities Now with reference to the self the self of hght v. namnasya atma, the self of name, its source, karanam

II sa hovāca bālākih, ya evarsa ādarse purusas tam evāham upāsa itı, tam hovāca ajātasatruh, mā maitasmin samvāda- yısthah, pratirupa itr va aham etam upasa itr, sa yo haitam evam upāste pratırūpo harvāsya prajāyām ājāyate napratırupah II Then Balaki said, 'The person who is in the mirror on him indeed do I meditate ' To hım then Ajatasatru said, 'Do not make me to converse on him I meditate on him as the (reflected) likeness He then who meditates on him thus a very likeness of him is born in his offspring, not an unlikeness' pratırupah lıkeness, sadrsah

12 sa hovāca bālākıh, ya evarsa chayāyām purusas tam evāham upāsa itı, tam hovāca ajātasatrvh, mā martasmin samvā- dayısthah, dvitīyo'napaga itr va aham etam upasa itr sa yo hartam evam upaste uindate duitīyat, doitīyavan ht bhavat 12 Then Balakı said, 'The person who is in the shadow on him indeed do I meditate' To hım then Ajatasatru said, 'Do not make me to converse on him I meditate on him as the in- separable second He then who meditates on him thus obtains from his second and becomes possessed of his second' anapagah· ınseparable, apagamana-sūnyah from hs second his wife

bhavati possessed of his second possessed of offspring putra-pautradiblar

I3 sa hovāca bālākth, ya cvarsa pratıšrutkāyām purusas tam evaham upāsa i1, tam hovaca ajatasatrvh, ma martasmin samvādayısthāh, asur itt va aham etam upasa itr, sa yo haitam cvam upāste na purā kālāt sammoham et

788 The Principal Upansads IV I6 13 Then Balak said, 'The person who is in the echo on hum indeed do I meditate ' To him then Ajatasatru said, 'Do not make me to converse on hm I meditate on him as life He then who meditates on him thus, he does not pass into un- consciousness before his time' ccho, o chaya shadow. He does not pass into unconsciousness, does not die before his time. sammoham maranam I4 sa hovāca bālākıh, ya evarsa sabde purusas tam evāham upāsa itt, tam hovāca ajātasatruh, mā martasmın samvādayısthāh mrtyur it va aham etam upasa iti, sa yo hartam evam upāste na pura kalāt prartītt. 14. Then Balaki said, 'The person who is in sound on hım indeed do I meditate' To him then Ajatasatru said, 'Do not make me to converse on him I meditate on him as death He then who meditates on him thus, does not die before his time' 15 sa hovāca bālākıh, ya evartat puruşah suptah svapnayā carati tam evāham upāsa iti, tam hovāca ajātasatruh, mā maitasmın samvadayisthāh, yamo rāgetr vā aham etam upāsa ih, sa yo haitam evam upāste sarvam hāsmā idam śraisthyāya yamyate 15 Then Balak said, 'The person, who, while asleep, moves about in a dream on him indeed do I meditate' To hm then Ajatasatru said, 'Do not make me to converse on him I meditate on him as King Yama He then who meditates on him thus, all here is subdued for his excellence (welfare)' śraışthyāya· for his excellence, adhkatvāya 16 sa hovāca bālākıh, ya evaisa sarīre purușas tam evāham upāsa iti, tam hovāca ajātasatruh, mā maitasmın samvādayısthāh, prajāpatır iti vā aham etam upāsa it, sa yo hartam evam upāste prajāyate prajaya pasubhir yasasa brahma-varcasena svargena lokena sarvam ayur ett 16 Then Balaki said, 'The person who is in the body on him, indeed, do I meditate ' To him then Ajatasatru said, 'Do not make me to converse on him I meditate on hım as Praji- pati (the lord of creation). He then who meditates on him thus, becomes increased with offspring, cattle, fame, the radiance of sanctity, the heavenly world, he reaches the full term of life' prajāyate becomes mcreased, vrddhır bhavati

IV 19 Kausītaki-Brahmana Upanisad 789 17 sa hovāca balakıh, ya evarse daksıne'ksini purusas tam evāham upāsa itt, tam hovāca ajātasatruh, mā martasmın samvā- dayısthah, vaca atmagner atma jyotisa atmeti va aham etam

bhavati upāsa ıtı, sa yo haıtam evam upāsta eteşām sarvesām ātmā

17 Then Balaki said, 'The person who is in the right eye on him, indeed, do I meditate' To hım then Ajatasatru said, 'Do not make me to converse on him I meditate on him as the self of speech, the self of fire, the self of hght He then who meditates on him thus becomes the self of all these ' 18. sa hovāca bālākılı, ya evarsa savye'ksinı purusas tam evāham upăsa itı, tam hovāca ajātasatıuh, mā martasnun samvādayısthāh, satyasyātmā, udyuta ātmā, tejasa ātmeti vā aham etam upasa rti, sa yo haıtam evam upāsta etesām sarvesām ālmā bhavatz 18 Then Balaki said, 'The person who is in the left eye on him, indeed, do I meditate ' To hım then Ajatasatru said, 'Do not make me to converse on him I meditate on him as the self of truth, the self of lightning, the self of light He then who meditates on him thus becomes the self of all these

THE UNIVERSAL SELF IN THE HEART

19 tata u ha bālākis tūsnīm āsa, tam hovāca ajātasatruh, etāvann u bālākā itı, etāvad ītı hovāca bālākih, tam hovāca ajātasatruh, musā var khalu mā samvādayıstha brahma te bravanītı, yo var bālāka eteşām punusānām kartā, yasya vai tat karma, sa var veditavya it. tata u ha balakth samt panh pratı- cakıama upāyānītı, tam hovāca ajātasatruh, pratsloma rūpam eva tan manye yat ksatrıyo bralmmanam upanayetath vyeva, tva japayisyāmītt, tam ha pānāv ablpadya pravavraja tau ha suptam purusam ajagmatul, tam hājātasatruh āmantrayām- cakre, brhat pāndara-vāsah soma-rajann itt, sa u ha stsya eva, tata u harnam yastyancrksepa sa tata eva samuttosthan tam hovāca ajātasatruh, kvarsa etad bālāke puruso'sayısta, kvartad abhiit, kuta etad agad i, tata u ha balakir va majne, tam hovāca ajātasatruh, yatrarsa etad bālāke puruso'sayısta, yatraitad pabhūt, yata etad āgād itı, lniā nāma purusasya nadyo hydayat urītatam ablupratanvanti, tad yatha sahasradhā keśo vipātitas tāvad anvyah pıngalasyānımnā trsthantı, śtklasya rsnasya pītasya loltasya ca, tāsu tadā bhavatt yada suptah svapnam na kañcana paśyatı

790 The Princrpal Upanisads IV 20 19 After this Bālāki became silent Then Ajatasatru said to him, 'Thus far only (do you know), O Balakı?' 'Thus far only,' repled Bālāki To him then Ajātasatru said, 'In vain indeed did you make me to converse saying, "Let me declare Brahman to you," He, verily, O Balaki, who is the maker of these persons (whom you have mentioned in succession), he of whom all this is the work, he alone is to be known ' Thereupon Balakı, with fuel in his hand, approached, saying, 'Receive me as a pupil' To him then Ajatasatru said, 'This I deem a form (of conduct) contrary to nature that a Ksatrıya should recerve a Brahmana as a pupil Come, I shall make you understand' Then taking hm by the hand he went forth The two then came upon a person asleep Then Ajatasatru called hım (sayıng), 'You great one, clad in white raiment, King Soma' But he just lay silent Thereupon he pushed him with a stick He got up at once To him, then, Ajatasatru said 'Where, in this case, O Balakı, has this person lamn, what has become of him here, from where has he returned here?' Thereupon (of this) Bălāki did not know To him, then, Ajatasatru said Where, in this case, O Balaki, this person has lam, what has become of him here, from where has he returned here, as I asked, is the channels of a person called hita extending from heart to the surrounding body (percardium) As minute as a hair divided a thousandfold, they consist of a thin essence (fluid) white, black, yellow and red. In these, one remains, while asleep he sees no dream whatsoever See BU II I I6 mrsā in vain, urtatham veditavyah ıs to be known, dırectly apprehended, sāksātkāranīyah When the Brähmana became humbled in his pride, the king accepted hım as hıs pupil, apagata-garvam brahmanam dīnatamām avasthām prāptam śıśye lay sılent, śayanam cakre, u sısya pupil avcıksepa pushed, ā samantāt tāditavān. ULTIMATE UNITY IN THE SELF 20 athāsmın prāna evarkadha bhavatı, tad enam vāk sarvair nāmabhıh sahāpyeti, caksuh sarvarh rūparh sahāpyets, śrotram sarvaıh sabdaıh sahāpyetı, manah sarvaır dhyānaıh sahāpyet, sa yadā pratıbudhyate yathāgner valatah sarvā diso ursphulıngā vıpratistherann evam evartasmād ātmanah prānā yathāyatanam

IV. 20 Kausītaki-Brahmana Upamsad 79I vipratısthante, prānebhyo devā devebhyo lokāh, sa esa prāna eva prajnatmedam sarīram atmānam anupravista alomabhya anakhe- bhyah, tad yatha ksurah ksura dhane'vopahito visvambharo vā visvambharakulāya evam evarsa prajnātmedam arīram ātmānam anupravista alomabhya ānakhebhyah, tam etam ātmānam eta atmano'nvavasyante yathā śresthinam svās tad yathā śrestho svair bhunkte yatha va svah sresthinam bhunjanty evam evaisa prajnatmartarr atmabhr bhunktam evam evarta atmana etam ātmanam bhuijant sa yavaddha va indra etam atmanam na vyajñe, tāvad enam asurā ablnbabhivuh, sa yadā vijajne'tha hatvāsurān vijtya, sarvesām ca devānām, sarvesām ca bhūtānām śraısthyam svarāyam, ādhıpatyam paryart tatho evarvam vidvān sarvān pāpmano'pahatya sarvesām ca bhūtānām śraışthyam, svārājyam, ādlupatyam paryet ya evam veda, ya evam veda. 20 Then in this hfe-breath alone he becomes one Then speech together with all names goes to it. The eye together with all forms goes to it. The ear together with all sounds goes to it The mind together with all thoughts goes to it And when he awakes, then, as from a blazing fire sparks proceed in all directions, even so from this self the vital breaths proceed to their respective stations, from vital breaths, the sense powers, from the sense powers the worlds This very life-spint, even the self of intelligence has entered this bodily self to the very hairs and nails Just as a razor might be hidden in a razor-case or as fire in the fireplace, even so this self of intelligence has entered this bodily self up to the very hairs and nails On that self these other selves depend as upon a chief his own (men) Just as a chief enjoys his own (men) or as his own (men) are of service to a chief, even so this sense of intelligence enjoys these (other) selves, even so the (other) selves are of service to that self (of intelligence). Verily, as long as Indra did not understand this self, so long did the demons overcome him When he understood, then (the self) having struck down and overcome the demons, he attained pre-eminence among all gods and all beings, sovereignty and overlordship. So also he who knows this, striking off all evils, attains pre-eminence, sovereignty and overlordship over all beings-he who knows this, yea, he who knows this visvambharah fire, agnth bhunkte enjoys or feeds, annam atl: abhbabhuvuh overcame, humihated, ablubl,at am parābhavam cakruh.

MAITRĪ UPANIȘAD

The Maitri or Maitrāyaniya Upanisad, belongs to the Maıtrāyaniya sakha or branch of the Black Yajur Veda I Maitri is the principal teacher and Matrayana is the name of the sakha to which the Upamsad belongs It contains seven chapters of which the last two are comparatively modern The whole Upanisad is later in date than the classical Upamsads which it quotes frequently 2 We have a reference to the trmūrti conception Brahma, Visnu and Siva mn IV 5, which also indicates the late date of the Upansad The three forms are traced to the three gunas, rajas, sattva and tamas in V. 2. Suggestions of the illusory character of the world, momen- tariness of phenomena show the influence of Buddhist thought. Ramatirtha's commentary on the Upanisad is of much interest.

' In some texts it is assigned to the Sama Veda From the grammatical peculiarties found in this Upanisad Max Muller ascribes the Upamsad 'to an early rather than to a late period, possibly to an anti-Pamnean period ' Sacred Books of the East, Vol XV (1900), p 6

I.2 Maitri Upamisad 795

CHAPTER I MEDITATION ON THE SELF. EVANESCENCE OF THE WORLD I. brahma-yajno vā eşa yat pürveşām cayanam, tasmād vaja- mānas cıtvaitān agnīn ātmānam abhidhyāyet; sa pūrņab Ekalu va addha'vikalah sampadyate yajnah, kah so'bhidhyeyo'yam yak prānäkhyah; tasyopākhyānam I. A sacrifice to Brahman, indeed, is the laying (of the sacrificial fires) of the ancients. Therefore let the sacrificer, having laid these fires, meditate on the self. Thus, verily, does the sacrifice become complete and flawless Who is he that is

this story. to be meditated upon? He who is called life. Of him there is

purvesam: of the ancients or formerly described. The performance of the sacrifices descnbed previously in the Mautrayana Brahrara is to lead up in the end to the knowledge of Brahman. According to Rämatirtha,' the purpose of the Upanisad is o show that ceremonial works insofar as they contribute to produce the knowledge of the Supreme Self are themselves indirect causes of the highest end of man: sarvesam Parmanam pararalma-jrana- janmopakārakatvena parama-puruşārtha-hetutram darsayitum srutț pravavyte. Phalu verily. niscitam vai prasiddkam. 2 brhadratho vai năma rājā vrājye putran: nidhapayittcedam aśāśvatam manyamanah śarīram vairāgyam upeto'ranyam nirja- gāma sa tatra paramam tapa āsthāyādıtyam udīksamāņa urdhea- bāhus tısthati, ante sahasrasya munir antıkam ajaçāmāgrı irā dhūmakas tejasa nirdahann ivātmavid bhagarāi. šābāyaryak, utthisthothistha varam. urnisueli rajanam abravit, sa tasmai namaskrtvovāca, bhagavan, nāham atmavit tan: tattavit śuśrumo vayam, sa tvam no brithiti; etad vyttam purastad dukśak- yam etat-praśnam aıksvakanyan kāmān vrīsuch sārayaryah, sirasāsya caranāv abhimrsamano rajenan gatl.an: jagāda. 2 Venly, a king, Brhadratha by name, after having estab- lished his son in the kingdom, reflecting that this body is non-eternal, reaching the state of non-attachment (to the things of the world) went into the forest There, performing extreme austenty, he stands, with uplifted arms, gazing at the sun. At the end of a thousand (days) there came into the : Unless otherwzse stated, all references are from Ramatirtha cc

796 The Principal Upanisads presence of the ascetic, like a fire without smoke, burning as I 4.

it were with glow, the revered Sakayanya, the knower of the self. He said unto the king 'Arse, arse, choose a boon' He did his obeisance and said, 'O Revered One, I know not the self We have heard that you know its nature So tell it unto us ' Sākāyanya repled, 'Such things used to occur formerly Very difficult (to answer) is this question O Aksvāka, choose other desires' The king, touching hıs (Sakayanya's) feet with his head recited this utterance. sahasrasya' a thousand, at the end of a thousand years, sahasrasam- vatsarānte. V. sahasrahasya, a thousand days. varragya non-attachment rāga-nurtli. tattvaut. atmatativasya vetta the knower of the nature of the self duśsakyam. duśsakam vaktum śrotum ca durlabham etał arksvaka iksvāku-kulodbhava 3 bhagavann asthı-carma-snāyu-mayā-māmsa-śukra-sonita śleşmā-śru-düşīka-vin-mütra-vāta-pitta-kapha-samghate durgan- dhe nıhsāre'smın sarīre kım kāmopabhogarh> kāma-krodha-lobha- moha- bhaya-vışādersyestavıyogānısta-samprayoga-kşut-prpāsă-

pabhogath? jarā mrtyu-roga-sokādyaır abhihate asmın šarīre kım kāmo- 3 O Revered One, in this foul-smelling, unsubstantial body, a conglomerate of bone, skin, muscle, marrow, flesh, semen, blood, mucus, tears, rheum, faeces, urine, wind, bile and phlegm, what is the good of the enjoyment of desires? In this body which is afflicted with desire, anger, covetousness, delusion, fear, despondency, envy, separation from what is desired, umion with the undesired, hunger, thirst, old age, death, disease, sorrow and the like, what is the good of the enjoyment of desires? mhsāre unsubstantial, kadalīstambhavan mhsāre, antah-sāra-varpte kama desire, desire for what one has not got, aprāptāblulāsah moha' delusion, anarthe'rtha-buddhih Such descriptions of the human being occur in Buddhist hterature and are mntended to create disgust for the human existence Cp Manu VI. 62 'On their separation from those whom they love and their umion with those whom they hate, on their strength overpowered by old age and their bodies racked with disease' 4 sarvam cedam ksayışnu paśyāmo yatheme damsa-ma- sakadayas-trna-vanaspatayodbhūta-pradhvamsınah, atha kum

I 4 Maitrī Upanisad 797 etar va pare'nye mahā-dhanur-dharās cakra-vartınah kecit, sud- yumna-bhurdyumnendradyumna-kuvalayāśva-yauvanāśva-vadhry aśvāśvapatıh śasabındur harıścandı o'mbarīsa-nānaktu-saryātı- yayātyanaranyokşascnadayah, atha marutta-bharata-prabhrtayo rājānah, misato bandhu-vargasya mahatīm śriyam tyaktvā'smāl lokad amum lokam prayātā it, atha kim etair va pare'nye gand- harvāsura - yaksa - rāksasa - bhūta -gana - prsācoraga - grahādīnām mırodham pasyāmah, atha kım etair vā'nyānām sosanam mahārna- vanām sıkharınām prapatanam dhruvasya pracalanam vraścanam vātarajunām nimaganam pıthıvyah sthanad apasaranam surā- nām ity etad-urdho'smın samsare kim kamopabhogaih, yair evāśıtasyāsakrd rhāvartanam drśyata ity uddhartum arhası, andhodapanastho bheka waham asmin samsare bhagavan tvam no gatts tvam no gatth 4 And we see that all this is perishing, as these gnats, mosquitoes and the like, the grass and the trees that grow and decay But, indeed, what of these? There are others, superior, great warriors, some world-rulers, Sudyumna, Bhūri- dyumna, Indradyumna, Kuvalayāśva, Yauvanāśva, Vadhr- yaśva, Aśvapatı, Śaśabındu, Harıścandra, Ambarīsa, Ananakta, Saryātı, Yayātı, Anaranya, Uksasena, and the rest, Kings, too, such as Marutta, Bharata and others, with therr whole families looking on, they renounced great wealth and went forth from this world into that But, indeed, what of these? There are others, supenor. We see the destruction of Gandharvas (fairies), Asuras (demons), Yaksas (sprites), Rāksasas (ogres), Bhitas (ghosts), Ganas, Pisācas (goblins), snakes, vampires, and the like. But, indeed, what of these? Among other things, there is the drying up of great oceans, the falling away of mountamn peaks, the deviation of the fixed pole-star, the cutting of the wind-ropes (that hold the stars in their places), the submergence of the earth, the departure of the gods from their station. In such a world as this, what is the good of enjoyment of desires? For he who has fed on them is seen to return (to this world) repeatedly. Be pleased, therefore, to deliver me. In this world (cycle of existence) I am like a frog mn a waterless well Revered Sir, you are our way (of deliverance). you are our way Everything in the world is transient It nses and grows, decays and dies, udbhita-pradhvamsinah Cp Henry Vaughan. 'Suddenly do the high things of this world come to an end, and their delectable things pass away, for when they seem to be in their flower and full

798 The Principal Upanisads I 4 strength, they perish to astonishment And sure the ruine of the most goodly places seems to tell, that the dissolution of the whole is not far off' Mount of Oltves (1652) After Ambarisa, name of Nahusa is given in some texts Ananata is the name of a Rsi in R V IX 3 mrodham destruction, another reading, mrodhanam

II 2 Martrī Upanisad 799

CHAPTER II SAKĀYANYA'S TEACHING CONCERNING THE SELF

I. atha bhagavān sākāyanyah suprīto'bravīd rājānam, mahā- rāja brhadratheksvāku-vamsa-dhvaja sīghram atmajūah krta-krtyas tvam marunnāmnetr viśruto'sītı, ayam vā va khalv ātmā te, yah katamo bhagavā itr, tam hovaceti. I Then, the revered Sakäyanya, well pleased, said to the kıng 'Great King Brhadratha, banner of the race of Iksvāku, speedily will you who are renowned as Marut (the wind) attamn your purpose and become a knower of the self This, indeed, Is thy self' 'Which, O Revered One,' said the King Then he said to hım

dehendrıya mano buddhi prananam madhye kim anyatamah kim vā tad vilaksane anya itr prasnārthah, tatra samghātautlaksana cvatmetr gurur uttaram pratijajne The question is raised whether the self is different from the body, the senses, mind, understanding and life and the answer is given that the self is different from the composite cf all these The teaching concerning the self continues till VI 28

2. atha ya esa ucchvāsāvıştambhanenordhvam utkrānto vyaya- māno'vyayamānas tamah pranudaty esa ātmā, rty āha bhagavān maitrih, ity evam hy aha, atha ya esa samprasādo'smāc charīrāt samutthāya param jyotır upasampadya svena rūpenābhın1s- padyata ity csa atmeti hovacattad amrtam, abhayam, etad brahmeti 2 Now he who, without stopping the respiration, goes upwards, moving about yet unmoving, dispels darkness, he 1s the self Thus said the revered Maitr For thus has it been said, 'Now that serene one, who, rising up out of this body, reaches the highest light and appears with his own form, he

Brahman' is the self,' said he, 'that is the immortal, the fearless That is

See CU VIII 3 4 moving about, yet unmoving while he expenences the changes of the mind caused by impressions, he is in realty unaffected by them all maıtrır mıtrāyā apatyam ysır martrir maitreyah He is the proclaimer of this sakha, ctat-sakhā-pravaktā.

800 The Principal Upanisads saral from this body, both the gross (sthula) and the subtle II 4

(süksma). samprasādah· samyak prasīdaly atret samprasādah susuplih tad- avasthah atmcha samprasada ucyate It is the self in deep sleep 3 atha khalv ryam brahma-vidyā sarvopanişad-udyā vā rājann asmākam bhagavatā martrinā'khyātā'ham te kathayısyāmīt, athāpahata-pāpmānas tıgma-tejasā urdhva-retaso vālıkhilyā sh śrūyante, atha kratum prajāpatım abruvan, bhagavan śakatam wvacetanam ıdam Sarīram kasyarsa khalv īdrso mahimā'tīn- drıya-bhitasya enaitad-vidham etac cetanavat pratrsthāitam

tăn hovacelt pracodayıtā va asya, yad bhagavan vetss tad asmākam bruhītt, 3. Now, mdeed, O King, this is the brahma knowledge, even the knowledge contamned in all the Upamsads as declared to us by the revered Maitri I will narrate it to you Now we hear that Valikhilyas were free from evil, of resplendent glory and vigorous chastity. Now they said to Kratu Praja-pait, 'O Revered One, this body is lke a cart without intelligence To what supersensuous being belongs such power by which such a sort of thing has been made intelligent, or in other words, who is its mover? What you know, O Revered One, tell us that ' Then he said to them The conversation between Valikhilyas and Prajā-patt continues till the end of IV 6 apahata-papmanah free from evil. Those who freed themselves from evil by severe austerities, tapo-mrdhūta-kalmasah. tigma-tejasah of resplendent glory or transcendent radiance tiura- tejasāh, alyūrnta-prabhāvāh

drvyah ürdhva-retasah of vigorous chastıty, askhalta-brahmacarya jiten- Cp mano-vag-drstt-retah syād ayam ātmāksarah parah, baddha-reta vimucyeta mukta-retas tu badhyate 4. yo ha khalu vavoparsthah śrūyate gunesvivordhva-retasah sa va esa suddhah putah sūnyah sānto'prāno mırātmānanto'ksayyah sthrak saśvato'jah svatantrak sve mahimm trsthaty ajenedam śarīram cetanavat pratısthāpitam pracodayıtā vaişo'py asyett, te hocur, bhagavan, katham anenedrsenanısthenartad-vidham idam cetanavat pratısthāpitam pracodayıtā varso'sya katham itt, tān hovāca 4 He, who is reputed as standing aloof amidst qualities, like those of vigorous chastity, he mdeed, is pure, clean, void,

II 5. Maitri Upanisad 8o1

tranquil, breathless, mindless, endless, undecaying, steadfast, eternal, unborn, independent. He abides mn his own greatness. By him this body is set up as possessing intelhgence or in other words, this one, verly, is its driver Then they said, 'How, Revered sir, by this kind of desireless being is this sort of thing set up as possessing intelligence, or mn other words, how is this one its mover?' Then he said to them uparisthah' standing aloof, sarvasya prapancasyoparı msprapanca svarupe'vasthntah ürdhva-retasah may be taken as vocative also 'He who, O men of vigorous chastity, is described in the Sruti as dwelling amidst worldly objects and yet placed above them all ' This is more satisfactory sünyah void, nsprapařcah santah tranquil, mrvikārah kūtasthah niratmā mindless, atmeti mana ucyate, mano-ralntah, samkalpādhy- avasāyādı-dharma-rahitah Anubhūlt-prakāša reads anīsālmā (60) "He abides in his own greatness' See C U VII 24 amsthena. free from any local habitation or attachment o amstena istam, iccha, iccha, rahitah, desireless or amsthena saksmatarena, smallest 5 sa va esa siksmo'grahyo'drsyah purusa-samjno'buddhi- purvam ihaivāvartate'mseneti suptasyevābuddhı-pūrvam vibodhā evam ıtı, atha yo ha khalu vavartasyāmso'yam yas cartāmātrah pratipurusah ksetrajñah samkalpādhyavasayabhımanalıngah, prajā-patır višvākhyaś cetanenedam sarīram cetanavat pratisthā- pitam pracodayıtā vaiso'pyasyett, te hocur bhagavan, yady anenedrsenanisthenartad-uidham idam cetanavat pratisthapitam pracodayita varso'sya katham itr: tan hovacet 5 Verly, that subtile, ungraspable, invisible one, called the person, dwells here (m the body) with a part (of himself), with previous awareness (volition) even as the man who is fast asleep awakes of his own awareness (volition) Now, assuredly that part of him, which is entirely mtellgent in every person is the spint (knower of the body) which has the marks of conception, determination and self-love, Praja-pati called Visva By him as intelligence is his body set up as possessed of intelligence, or in other words this very one is its mover Then they said, 'Revered sir, if by this kind of desireless being this sort of thing is set up as possessed of intelhgence, still, how is this one its mover?' Then he sad to them. buddhi-purcam is the reading adopted by Auubhatiprakāsa 67, 68.

802 The Principal Upamisads A man if he likes can wake himself from sleep Another reading is II. 6

a-buddl-purvam, without previous awareness or volition ksctrajnah. knower of the body, ksetram sariram tad aham asmitt jānālīh kselrajñaļ

PROGRESSIVE DIFFERENTIATION OF PRAJA-PATI INTO DIFFERENT TYPES OF BEINGS 6 prajā-patır va eko'gre'tisthat, sa naram atarkah, sotmānam abludhyātvā bahvīh prajā asrjata, tā asmevāprabuddhā aprānāh sthānur iva tsthamanā apasyat, sa nāramata, so 'manyatartāsām pratibodhanāyābhıyantaram uivišāmı, sa vāyur wvātmānam krivā- bhyantaram prāvišat sa eko nāšakat. sa pañcadhātmānam vibharyocyate, yah prāno'pānah samāna udāno vyāna ıtr athāyam ya urdhvam utkramaty esa va va sa prano'tha yo'yam avan satiikrāmaly eșa vā va so'pāno'tha yena vā etā anugrhītā ity eșa va va sa vyāno'tha yo'yam sthavistho dhatur annasyapane prāpayaty anıstho vānge'nge samānayaty esa vā va sa samāna sanjñā uttaram vyānasya rūpam carteșām antarā prasūtır evodānasyātha yo'yam pītāsıtam udgiratı mgiratīt varsa vā va sa udānah, athopāmšur antaryāmam abhibhavaty antaryāma upām- uñcattayor antarā devausnyam prāsuvat yad ausnyam sa puruso'tha yah purusah so'gnır varsvanarah anyatrapy uktam, ayam agnır varśvānaro yo'yam antah-puruse yenedam annam pacyate yad idam adyate, tasyarsa ghoso bhavatr yam etat karnāv apıdhāya śrnot sa yado utkramisyan bhavati nainam ghosam śrnotı, sa vā esa pancadhātmānam vibharya mihito guhāyām, mano-mayah prāna-šarīro bhā-rūpah satya-samkalpa ākāsātmeti sa vā eso'smad hrdantarād akrtartho'manyatārthān aśnānītı atah khānīmāni bhittvoditah pancabhī rasmibhir visayān attı, itı buddhīndriyān yānīmāny etāny asya raśmayah karmen- drıyāny asya hayā, rathah sarīram, mano myantā, prakrt- mayo'sya pratodo'nena khalvīritah parıbhramatīdam sarīram cakram wa mrtyavenedam sariram cetanavat pratısthāpitam pracodayıtā varso'pyasyeta 6 Venly, in the beginning Praga-patt (the lord of creatures) stood alone He had no happiness, being alone Then, medi- tating on himself, he created numerous offspring He saw them to be hke a stone, without understanding, without life, standing like a post He had no happiness He then thought to himself, 'Let me enter within in order to awaken (enlighten) them ' He made himself like wind and sought to enter into him Being one, he could not do it He divided himself fivefold and

II 6. Maitrī Upanisad 803 ıs called prāna, apāna, samāna, udāna, vyāna (five kinds of breath) That breath which rises upwards that, assuredly, is the prana (breath) Now that which moves downwards, that, assuredly, is the apana (breath) Now that, verily, by which these two are supported, that, assuredly, is the vyana (breath). Now that which carries unto the apana breath gross elements of food and distributes the subtle (elements) in each limb, that, assuredly, is called samana (breath) It is a hgher form of the vyana (breath) and between them is the production of the udana (breath) That which brings up or carres down what has been drunk and eaten is the udana (breath). Now the upamsu vessel is over against the antaryama vessel and the antaryama vessel is over against the upamsu vessel and between these two the god generated heat That heat is the person and the person is the universal fire And thus it is said elsewhere, 'This is the universal fire namely that which is here withmn a person by means of which the food that is eaten is cooked (digested) Its noise is that which one hears on covering the eyes thus When a man is about to depart this life he does not hear this noise' He, verily, having divided himself fivefold is hidden in a secret place, he who consists of mind, whose bcdy is life, whose form is hght, whose conception is truth, whose soul is space Verily, not having attained his purpose, he thought to himself from within the heart here, 'Let me enjoy objects' Thence having pierced these openings (the five apertures of the senses), he enjoys the objects by means of the five reins These reins of his are the organs of perception His horses are the organs of action His chariot is the body. The charioteer is the mind The whip is made of one's character By him thus driven, this body goes round and round like the wheel (driven) by the potter So this body is set up as possessing intelligence or in other words, this very one is its mover. ckah. with no one to help, asahāyah agre before creation, caracarasrstch pūrvam aśmeva pāsānavad acctanah aprabuddhah. buddln-raltāh upamsu and antaryama are the two (grahas) vessels for holding the soma juice They are placed on either side of the stone used for crushing the soma plant See Taittiriya Samlnla I. 4 2 3, VI. 4 5 6 Thus it is said elseuhere BU V 9, CU III 13 8 gthayām in a secret place gūthatt samornotı jānānandādyatıšayam itt githa buddhth It conceals the excess of knowledge, joy, etc cc*

804 The Principal Upanisads II 7. bha-rapah. whose form is hght. bha cu-prakaso rupam svarupam asyeti bha-rūpak. satya-samkalpah· whose conception ıs truth satyāh samkalpā avasyam- bhavinah pūrva-krta-jnāna-karma-samskāra-bhāutāh samkalpā asyet satya-samkalpāh ākāšātmā whose soul is space, ākāsavad asango'grāhya ātmā svarūpam asyety ākāšātmā. cakram wva mrlyavenedam, v cakram wa mrtpacenedam.

V 7 sa vā esa ātmehosantı kavayah, sitāsıtath karmaphalair anabhıbhūta wva prat šarīresu caraty avyaktatvāt saukşmyad adrsyatvād agrāhyalvān nırmamatvāc cānavastho'satı kartā'kar- tarrvāvasthah, sa vā eșa šuddhah sthiro'calas cālepyo'vyagro msprhah preksakavad avasthitah svasthaś ca, rtabhug gunamayena patenātmānam antardhāyāvasthıtā ıty avasthitā iti 7. Verly, this self, the seers declare, wanders here on earth in every body (from body to body) unaffected, as it seems, by the light or the dark fruits of action, On account of this unmanifestness, subtility, imperceptibility, ungraspabihty, freedom from self-sense, (the self) is unabiding and a doer only in seeming, truly is not a doer, he is abiding. Verly, he is pure, steadfast, unswerving, stainless, unagitated, free from desire, remains fixed like a spectator and abiding in his own self As an enjoyer of righteous work he covers himself with a veil made of qualities, but he remamns fixed, yea, he remains fixed. kavayah seers, medhāvinah anabhibhūtah unaffected, asamsprstah He is a seer, a witness, not an object seen, avastha-traya-rahtto' vasthā-sāksıtvāt na h drsyadharmo drastarī uparajyate. mısprhah. free from desıre, parıpūrna-paramānanda-rūpatvāt sprkant- yābhāvāt. preksaka. spectator, udāsīna The impartial looker-on of the drama of which all the world, ourselves included, is the stage. The suggestion that the self assuming the form of an enjoyer wanders in the world of samsara is made here evam udha evalma gunamayena patena trıgunāudyāmayenāvaranenālmānam nilya-sud- dhatvādırūpam antardhāya karma-phala-bhokta samsarīna bhasamano vartate

III 2 Maitrī Upanişad 805

CHAPTER III THE GREAT SELF AND THE INDIVIDUAL SOUL I te hocuh, bhagavan, yady evam asy atmano mahimanam sicayasīty anyo vā parah; ko'yam ātmākhyo yo'yam sıtāsitaih karma-phalaır abhıbhūyamānah sad-asad-yonım āpadyatā ity avancyordhva va gatir dvandvair ablubhuyamanah paribhramatı. I They (the Valıkhılyas) said (to Prajā-patı Kratu), 'Revered One, if you thus indicate the greatness of this self then there is that other, different one also called self, who, affected by the bnght or dark fruits of action, enters a good or an evil womb, so that his course is downward or upward and he wanders about, affected by the pairs (of opposites lıke pleasure and pain) 2 astı khalvanyo'paro bhītātmākhyo yo'yam sıtāsıtarh karma- phalaır abhıbhūyamānah sad-asad-yonım apadyatā ity avāñ- cyordhva va gatır dvandvair abhıbhuyamanah paribhramatīty asyopavyākhyānam, panca-tanmātrā bhūta-sabdenocyante, atha panca-mahā-bhitan bhūta-sabdenocyante'tha tesām yat samuda- yam, tat sariram ity uktam, atha yo ha khalu va va sarira ity uktam sa bhūtatmety uktam, athamrto'syatma bindur iva puskara it sa vā eso'bhibhitah prakrtair gunair it. atho'bhibhutatvat sammā- dhatvam prayatah, sammudhatvad atmastham prabhum bhaga vantam kārayıtāram nāpasyad gunaughaır uhyamānah kalusī- krtas cāsthiraś cancalo lupyamānah sasprho vyagraś cābhimān- toam prayata sti, aham so mamedam i, evam manyamano nıbadhnāty ātmanātmānam jaleneva kha-carah krtasyānu phalair abhnbhuyamanah sad-asad-yonım apadyata ity avancyordhva va

tân hovācett gatır dvandvaır abhıbhūyamānah parıbhramati katama esa sti

2 There is, indeed, another, different, called the elemental self, he who, affected by the bright or the dark fruits of action, enters a good or an evil womb so that his course is downward or upward and he wanders about affected by the pairs (of opposites). And this is its explanation The five subtle elements are called by the name element Likewise the five gross elements are called by the name element Now the combination of these is called the body Now he, indeed, who is said to be mn the body is called the elemental self. Now its immortal self is like a drop of water on the lotus leaf This (elemental self) verily, is affected by nature's qualities Now because of being affected, he gets to bewilderment (becomes confused); because of bewilderment

806 The Principal Upanisads he sees not the blessed Lord who dwells in himself, the causer III 3

of action Borne along and defiled by the stream of qualties, - unstable, wavering, bewildered, full of desire, distracted, he gets to the state of self-love Thinking, 'I am he,' 'This is mine,' he binds himself with his self like a bird in a snare So being affected by the fruits of his action, he enters a good or an evil womb so that his course is downward or upward and he wanders about, affected by the pairs of opposites Which one |Is this? Then he said to them Sariram body. prānendrıyāntah karana-sahıta-sūksma-bhita-samu- dāyo lınga-sariram, pancīkrta-panca-mahā-bhita-samudāyah sthālam 1The gross body consists of the gross elements, the subtle body of śarīram

"life, senses, mind and the subtle-elements apaśyad does not see See BG VII 13. gunaughair uhyamana. this refers to the torrent of gunas by which one is swept along Cp Plato's river of sensations, Temaeus 43B and Philo 'river of the objects of sense that swamps and drowns our soul under the flood of the passions until he crosses it' The self is overcome by the gunas and falls into an illusion in which it becomes weak, disordered, sensual and believes in its own separate existence, fettering itself by its own action like a bird in the net 3 athanyatrāpy uktam, yak kartā so'yam vai bhūtātmā karanaıh karayıtantah-purusah atha yathāgnināyaspindo vabhibhutah kartrbhir hanyamano nanatvam uparty evam va va khalv asau bhūtatmantah-purusenābhibhūto gunar hanyamāno nānātvam upaitt catur-jālam catur-dasamdham catur-asītdhā parinatam bhuta-ganam etad var nanatvasya rūpam tam ha va etân gunân purusenertān cakram iva mrlyavenett atha yathāyaspınde hanyamāne nāgnır abhibhūyaty evam nābhi- bhiyaty asau puruso'bhibhūyaty ayam bhūtātmopasamslıștalvād iti 3 And thus it has been said elsewhere Venly, he who is the doer is the elemental self. he who causes to act by means of the organs is the mner person Now even as a ball of iron, overcome by fire and beaten by workmen takes many forms, the elemental self overcome by the inner person and beaten by the qualsties takes many forms The mode of that form has a fouriold covering, is fourteenfold, is transformed in eighty-four different ways, is a host of beings, is verily manifold All these varreties, verily, are impelled by the person even as the wheel by the potter. Now, as when a ball of iron is being beaten, the fire is

III 5 Maitrī Upamsad 807 not overcome, even so the person is not overcome. The elemental self is overcome because of its attachment (to qualities) kariybhıh· workmen, smıths, lohakaradibhih catur-jalam fourfold covering, the four sheaths, matter, hfe, con- sciousness and intelligence Commentators mention the four forms

fourteenfold. fourteen classes of beings Reference is to Samkliya of anımal lıfe

Kärika 53 or to the fourteen worlds, Vedanta-sara 129 eiglity-four This may have reference to an early speculation in natural history or may mean any number of forms 4 athanyatrapy uktam, sarīram idam marthunad evodbhutam, samurddhuyupetam mraye'tha mūtradvārena mıskrāntam, astlubhıs cıtam, māmsenanulptam carmanavanaddham vin-mi- tra-pıtta-kapha-majā-medo-vasabhir anyais camayair bahubhih parıpūrnam, kośa iva vasunā 4 And thus it has been said elsewhere This body arises from sexual intercourse It is endowed with growth in darkness Then it comes forth through the urinary passage It is built up with bones, smeared over with flesh, covered with skin, filled with faeces, urine, bile, phlegm, marrow, fat, grease and also with many diseases, like a treasure house full of wealth mraye in darkness (of the womb), mraya tulye matur udare In due time comes out of the urinary passage, mutra-dvarena yom-randhrena āmayath v malath Wise people should not identify their true self with the body. nıraya-rüpe'smın sarire vivekınabhımāno na kārya ity abluprāyah 5 athānyatrāpy uktam, sammoho bhayam, visādo mıdrā, tandrī, pramādo jarā, śokalı, ksut, pıpāsā, kārpanyam, krodho nāslıkyam, ajnanam, mātsaryam, naıskārunyam, mūdhatvam, nır- vrīdatvam, nirakrlıtvam, uddhatatvam, asamatvam iti tāmasām, antastrsnā sneho rāgo lobho hımsā, ratır dvishr vyāvrtatvam īrsyā, kamam, asthuratvam, calatvam vyagralvam, ngīsārthopārjanam mıtrānugrahanam parıgrahāvalambo mstesvindriyārthesu durstt- ristesvabhisvangah śuktasvaro'nnatamasto it rajasany etath paripurna ctair ablubhūta ity ayam bhuttatma tasman nana-rūpany āpnotītı, āpnotīlı 5 And then it has been said elsewhere bewilderment, fear, depression, sleepiness, sloth, heedlessness, old age, grief, hunger, thirst (mental), weakness, anger, unorthodoxy, ignorance, jealousy, cruelty, stupidity, shamelessness, meanness, rashness, unequableness, these are the characteristics of the quahty of

808 The Principal Upamsads III 5 darkness. Inner thirst, affection, passion, covetousness, hurting others, lust, hatred, deceit, envy, insatiability, unsteadfastness fickleness, distractedness, ambitiousness, acquisitiveness, patronage of fniends, family pride, aversion to unpleasant objects and over-attachment to pleasant objects, sourness of utterance and gluttonousness, these are the characteristics of the quality of passion By these he is filled, by these he i. affected, therefore the elemental self attans manifold forms, yea, attains (manifold forms) sammoha bewilderment, viparyaya tandrī sloth, ālasyam karpanyam weakness (mental), krpanatvam nastıkyam. unorthodoxy non-behei in the unseen world and ındıfference to sacred scriptures, amusmike sreyası mraye vā nāstīl: buddhir vedady-anadaraś ca. narskārunyam cruelty, nasthuryam mrākrhtvam v mkrtatvam sathatvam uddhatatvam rashness, sāhasesu mhsankatvam. hımsa. hurting others, para-pīda dursth hatred dvesah vyagı atvam dıstractedness, vyasamta. The Upanisad is greatly mfluenced by Sanikhya ideas

IV. 2 Martri Upanisad 80g

CHAPTER IV THE UNION OF THE ELEMENTAL SELF AND THE SUPREME SELF I te ha khalu vavordhva-retaso'tivismitā abhisametyocuh, bhagavan, namaste'stv anusādhı, tvam asmākam gatır anyā na vidyata ıtı, asya ko vidhır bhūtātmano yenedam hitvātmann eva sāyujyam upartı tān hovāceti. I. They (the Valikhilyas), indeed, of vigorous chastity, exceedingly amazed, approached him and said, 'Revered Sir, salutations to you, instruct us further You are our way (of deliverance) and there is no other What is the method (rule) by which this elemental self, after leaving this (elemental body) obtains union with the (true) self?' Then he (Praja-pati Kratu) said to them

vsmita amazed that the true self, pure and undefiled, should appear to be ımpure and defiled. mitya-suddhas-cıdātmā'smatpratyayātma sann api paroksa iva śuddho'py aśuddha wva akrıyo'pi sakrıya wveti vismitā cva santah Intvā leavıng, vihāya alman' almant, the self, cid-ananda-sat-svarupa eva pūrņatmani sāyuıyam umon, sayug-bhāvam

2. athānyatrāpy uktam, mahānadīsūrmaya ivānivariakam asya yat purākram, samudraveleva durnivāryam asya mrlyor agamanam, sad-asad-phalamayaih pasath pangur wa baddham, bandhanasthasya ıasvatantryam, yam avisayasthasya iva bahu- bhayavastham, madironmatta ia moha-madironmattam, pāpmanā grhīta wa bhrāmyamanam, mahoraga-dasta wva visaya-dastam, mahāndhakāram ıva rāgāndham, indrajālam iva māyāmayam, svapna wva mithyā-darśanam, kadalī-garbha wāsāram, nata iva ksana-vesam, cıtra-bhtttir wva mithya-manoramam iy athoktam. sabda-sparsādayo hy arthā martye'narthā wasthitāh yesam saktas tu bhutatma na smareta param padam. 2 And this it has been said elsewhere. Like the waves in large rivers there is no turning back of that which has been done previously; like the tide of the ocean, the approach of one's death is hard to keep back Like a lame man, bound by the fetters made of the fruits of good and evil, like the con- dition of a man in prison, lacking independence, like the condition of one in the realm of death, beset by many fears, like one intoxicated with hiquor, intovicated with the liquor of

810 The Principal Upanisads delusion, rushing about like one possessed by an evil spirt, IV 3.

like one bitten by a great serpent, bitten by the objects of sense, like gross darkness, the darkness of passion, like jugglery, consisting of illusion, like a dream, false appearances, like the inside of the banana tree, unsubstantial, like an actor changing dress every moment, like a painted scene, falsely delighting the mind and therefore it has been said, 'Objects of sound, touch and the like are worthless objects for a man,' the elemental self, through attachment to them, does not remember the highest state papmana by an evil spirit, pāpa-grahena marlye man, a mortal, marana-dharmine bhitatman 3 ayam vā va khalv asya pratıvıdhır bhūtātmano yad veda- vrdyādhıgamah svadharmasyānucaranam, svāšramesv evānukra- manam, svadharmasya vā etad vratam, stambašākhe vāparām, anenorddhvabhag bhavaty anyathavan ity esa svadharmo bhahtto yo vedesu na svadharmātıkramenāšramī bhavatı, āšramesv evāna- vasthas tapasvī vetyucyata ıtyetad ayuktam, nātapaskasyātma- jnane'dhigamah karma-siddhir vetr, evam hy aha tapasā prāpyate sattvam, sattvāt samprapyate manah manasah prāpyate hy ātmā, yam āptvā na nivartatā itī 3 This is, indeed, the antidote for the elemental self, acquirement of the knowledge of the Veda and the due per- formance of one's own duty Pursuit of the duties of the stage of hfe to which each one belongs, this is the rule for one's own duty, others are like the branches of a stem. Through it one goes upwards, otherwise downwards That is one's regular duty which is set forth in the Vedas Not by transgressing one's regular duty does one belong to the stage of life If one says that a man does not belong to any of the stages of life for he is (one) who practises austenty, it is not proper (However) if one does not practise austerity there is no success in the knowledge of the self or in the perfection of works For thus has it been said By austerity goodness is obtamed and from goodness understanding is reached and from the understanding is the self obtained and he who obtais the self does not return veda-vidyadhigamah acquirement of the knowledge of the Veda veda-duārā vıdyāyā ātma-tattva-vısayāyā adlngamak samyak-prāpth stamba sakheva branches of a stem. irnasalakeva, hke a bunch of grass We belong to a particular stage of life or asrama by performing

IV 4 Maitrī Upamsad 8II

the duties belonging to it and not by assuming its external marks: kevalam tat-tad-āśrama-lınga-dhārana-mātrād āsramī na bhavatt. sattvam goodness, sattua-guna-pradhanam cittam manah understandıng, vwveka-vynānam alma the self, purnam tattvam param braluma We can say prasanna- attasyeva moksak Upamsad Brahmayogın When one attains self-knowledge, he is freed from samsära .. prāpya sāksātkrtya na mvartate punah samsāra-mandale bhūtātma- bhāvāya nāvartate mucyata it

KNOWLEDGE, AUSTERITY AND MEDITATION 4 astı brahmetr brahma-uıdyā-vıd abravīd, brahma-dvaramidam ityevartad āha, yas tapasāpahata-pāpmā, aum brahmano mahimety evattad āha, yah suyukto'jasram cıntayatı, tasmād vidyayā tapasā cıntayā copalabhyate brahma, sa brahmanah para etā bhavaty adhıdaivatvam devebhyas cetr, aksayyam, aparımitam, anāmayam, sukham aśnute ya evam udvān anena trikena brahmo- pāste, atha yarh paripūrnabhibhuto'yam rathitas ca tair vawva muktas tv atmann eva sāyujyam upartr 4 'Brahman is,' said one who knew the knowledge of Brahman 'This is the door to Brahman,' said one who had freed himself from evil by (the practice of) austerity 'Aum is the (manifest) greatness of Brahman,' said one who, completely absorbed, always meditates (on it) Therefore, by knowledge, by austenty, by meditation is Brahman apprehended He becomes one who goes beyond the Brahma (the lower, Hiranya-garbha) and to the state of the supreme divinity above the gods He obtams happiness, undecaying, unmeasured, free from sickness, he who knows this and worships Brahman with this tnad (knowledge, austerity and meditation) Then freed from those things by which he was filled and affected, this nder of the chariot attains (complete) union with the self brahma-udya. knowledge of Brahman which arises from logical ınvestigation, pramana-yuktı-janyam brahma-jnanam By austenty, knowledge and meditation, we obtain Bralman prathamam tapas tato brahma-udya śravanādı-laksana tatah prana- vaika-msthatcts kramena sadhana-trayavan brahmopalabhetety arthah bralsınanah lower Brahmā, aparasya mnranya-garbhākhyasya śabda brahmanah

th yavat ralhtah the nder of the chanot, ratham prapito rathivam ca prapita

812 The Principal Upanisads IV 6.

WORSHIP OF VARIOUS GODS PERMISSIBLE, BUT THEIR REWARDS ARE TEMPORARY

5. te hocur bhagavann abhıvādyasīty abhivādyasīty, nihrtam asmābhır etad yathavad uktam manasīty, athottaram praśnam anubruhītı, agnır vāyur ādıtyah kālo yah prāno'nnam brahmā rudro vışnur ity eke'nyam abhıdhyāyanty eke'nyam, śreyah katamo yah so'smākam brūhīti, tān hovācett 5 They said 'Revered One, you are the teacher, you are the teacher What has been said has been duly fixed in mind by us Now answer a further question Fire, air, sun, tıme, whatever it is, breath, food, Brahma, Rudra, Visnu, some meditate upon one, some upon another Tell us which one is the best for us' Then he said to them 6. brahmano vā vartā agryās tanavah parasyāmrtasya šarīrasya tasyaıva loke pratımodatī ha yo yasyānuşakta ityevam hy āha; brahma khalu idam va va sarvam yā vā'syā agryā stanavas tā abhıdhyāyed arcayen mhnuyāc ca, atas tabhth sahairvopary upars lokeşu caratı, atha krisna-ksaya ekatvam etr purusasya, purusasya 6 These are but the chief forms of the Supreme, the immortal, the bodiless Brahman To whichever one each man is devoted here, in his world he rejoices For it has been sad, 'Venly, this whole world is Brahman' Verly, these, which are its chief forms one meditates upon, worships and discards For with these one moves higher and higher in the worlds And when all things perish (in universal dissolution), he attamns unity of (with) the person, yea, of the person agryah chief, śresthak tanavah, forms, murtayah 'Verly, ths whole world is Brahman,' CU III. 14 I kytsna-ksaye when all things perish krtsnasya sarva-devattmanah satya-lokasthasya hıranya-garbhasya ksaye avasāne samtūrna-brahma- rūpah san purusasya pūrnasya parabrahmana ekatvam sāyujyam ett gacchatı, krama-muktım uparts At the end of this world, at the time of umversal dissolution, the lord of this world Hiranya-garbha lapses into the Absolute Brahman Till then mdividuahhes are retained by the souls including the world-soul By the worship of these deities one nses to higher states of beng When these forms are resolved he attais to the unty of the Person The different concepts of the Supreme are supports for contemplation Here apparently ends the conversation begun in II 3 between

IV. 6 Martrī Upanisad 8x3 the Valikhilyas and Praja-pale as derived by tradition from Maitri and narrated by Sakayanya to Kıng Brhadratha Sākayanya's teaching is said to be continued till VI 29, though it evidently is a later addition as undoubtedly chapters VI and VII are, even according to the commentator.

814 The Principal Upanisads V 2 CHAPTER V THE CONCEPTION OF TRIMŪRTI I atha yatheyamı kautsyāyanī stutıh tvam brahma tvan ca var visnus tvam rudras tvam prajāpatih, tvam agnır varuno vāyus tvam indras tvar msakaral tvam annas tvam yamas tvam prthivi tvam visvam tvam athācyutah, svārthe svābhāvike'rthe ca bahudhā samsthits tvayt viśveśvara, namas tubhyam, viśvātmā viśva-karma-krt usva-bhug visvamāyus tvam visva-krīdā-ratı-prabhuh namah śāntātmane tubhyam, namo guhyatamāya ca, acıntyāyāprameyāya anādımdhanāya ca I. Now then this is Kutsayana's hymn of praise Thou art Brahma and verily thou art Visnu, thou art Rudra and thou Praja-patt, thou art Agni, Varuna, Vayu, thou art Indra and thou art the moon Thou art food, thou art Yama, thou art the earth, thou art all, thou art the Imperishable All things exist in thee in many forms for their own or for their natural ends Lord of the umverse, salutations to thee, the self of all, the maker of all, the enjoyer of all, thou art all life and the lord of all pleasure and delight. Salutations to thee, the tranquil self, salutations to thee, the deeply hidden, the Incomprehensible, the immeasurable and without beginning and without end svarthah for their own ends purusartho dharmadi-catustaya-rūpak svābhāvikah for their natural ends, prākrlikah visvatma because he is the material cause of the world, visvopādā-

the tranquil self. Cp santa upāsita, santah sa premabhaklkah Sridhara natvāt

on Bhāgavata Brahmavarvarta Purāna dhyāyante varsnavāh šāntāh santam tam tat parāyanam Brahma Khanda XIX 23 2 2. tanio vā idam agra āsīd ekam, tat pare syāt tat tat pare- peritam visamatvam prayātı, etad-rupam var rajas, tad rajah khalu īrtam usamalvam prayātı, etad vai sattvasya rīpam, tai salivam everitam rasah samprāsravat so'mso'yam yas cetāmātrah pratt- puruşah ksetrajnah samkalpādhyavasāyābhımāna-lıngah prajā- patır vśveti, asya prāg-uktā etās ianavah, atha yo ha khalu vā vāsya tāmaso'mso'sau sa brahmacārino yo'yam rudro'tha yo ha khalu vā vāsya rājaso'mso'sau sa brahmacārino yo'yam brahmātha yo ha khalu vā vāsya sāttuko'mso'sau sa brahma- cārmno yo'yam vışnuh, sa vā eşa ekas tridhā bhūto'ștadhaıkā-

V 2. Martrī Upanisad 815 dasadhā dvādasadhā'parımitadhā vodbhūta, udbhūtatvād bhītam bhütesu caratı pravıstah, sa bhūtānām adhpatir babhūva ity asā almantar-bahis cantar-bahis ca 2 Verly, mn the beginning this (world) was darkness alone That was in the Highest When impelled by the Highest it moves on to differentiation That form, venly, is passion That passion, when impelled, moves on to differentiation That, verily, is the form of goodness That goodness, when impelled, the essence flowed forth. That part is what the intellgence principle in every person is, the knower of the body, which has the marks of conception, determination and self-love, Prajā-patr (the lord of creation) called Visva. His forms have been pre- viously mentioned Now then, indeed the part of him which is characterised by darkness that, O students of sacred knowledge, is this Rudra Now then, indeed, that part of him which is charactersed by passion, that, O students of sacred knowledge, Is this Brahma Now then, indeed, that part of him which 1s characterised by goodness, that, O students of sacred know- ledge, is this Visnu Venly, that one becomes threefold He developed forth eightfold, elevenfold, twelvefold, m unlmited parts. Because he thus developed, he is a (created) being, he moves about, having entered all beings He became the lord of (created) bemgs. That is the self within and without, yea, within and without The relation of the three forms (mūrti-traya), to the Supreme is here indicated The three Brahma, Visnu and Siva are not to be concerved as independent persons, they are the threefold manı- festations of the one Supreme rasah essence, sāras cıd-ananda-prakāsah See TU II 7 celamatrah intellgence-principle, which is entirely intelligent, cetā celanā saksı-cailanyam tayā mīyate vabhāsyata itı cetāmātrah svaprakā- ša-sākst-mātreņānubhāvya ti kselrajia knower of the body ksetram sariram dharmadharma- bija-praroha-bhīmitvāt tad a-pada-tala-mastakam aham it janatil ksetraño jiva itt vśta every one, 1e every individual He is not only the sum-total of all evistences but is also the principle of the individual being aglitfold, etc The eight forms are the five vital airs, the sun, moon and stars or the last three and the five elements The eleven are the eleven organs of sense and action and mind If we make mind and understanding (buddht), different, we get twelve It becomes unltnited if we take the endless activities in the vanous individuals,

816 The Principal Upamsads VI 2

CHAPTER VI INWARD BREATH AND OUTWARD SUN, CORRELATED MANIFESTATIONS OF THE SELF I. dvıdhā vā esa atmānam bıbharty ayam yah prāno yas cāsā ādıtyo'tha dvau vā etā asya panthāna antar bahis cāhorātrenaitau uyavartete, asau va ādıtyo bahır ātmāntarātma prāno'to bahtr ātmakyā gatyāntarātmano'numīyate gatir ity evam hy āhātha yah kascidindvanapahata-papma'ksadhyakso'vadāta-manāstan-mstha āurtta-caksuk so antaratmakyā gatyā bahir atmano'numīyale gatır ity evam ha aha, atha ya eso'ntaradıtye hıranmayah puruso yah paśyatīmām Iuranyavasthāt sa eşo'ntare hrt-puskara evāš- rıto'nnam att I He (the self) bears hrmself in two ways, as he who is breath and he who is the Sun Therefore, two, venly, are these paths, inward and outward They both turn back in a day and night Yonder sun, verily, is the outer self, the mnner self is breath. Hence the course of the inner self is measured (mferred from) by the course of the outer self For thus has it been said, 'Now, whoever is a knower, who has freed (himself) from evil, the overseer of the senses, pure-minded, firmly establshed in that, locking away (from outward objects) is even he (the self) Likewise, the course of the outer self is measured by the course of the inner self For thus has it been sard, 'Now that golden person who is within the Sun, who looks on this carth from his golden place is even he who has entered into the lotus of the heart and eats food' The sixth and seventh chapters are treated as supplementary. The man purpose of the Upanisad is to affirm that there is one Supreme Self to be known and the various forms of Brahma, Visnu and Siva are only aspects or manifestations of that Supreme Self In these chapters we find references to various modes of worship

X 90 2 and means by which spirtual knowledge can be gamned. See RV aksadhyaksa* overseer of the senses and not subject to them mdriyādhyaksas tesu svatantro nendrıya-paravasa ti avadata-manāh· pure-minded, mırmala-cittak 2 atha ya eso'ntare hrt-puskara evasrito'nnam athı sa eso'gnir div śritah saurah kalakhyo'drsyah sarvabhitāny annam attīt, kah puıskarah kım-mayo velı, ıdam va va tat puskaram yo'yam ākāšo'syemās catasro dišas catasra upadıšo dalasamsthā asam,

VI 4 Martri Upanisad arvāg vicarata etau prānādityā etā upāsītom ity etad-aksarena uyāhrlıbhıh sāvtryā cetr 2 Now, he who has entered the lotus of the heart and eats food is the same as that fire of the Sun which enters the sky, called Time the Invisible, who eats all beings as his food What is the lotus and of what is it made? That lotus, assuredly, 1s the same as space. The four quarters and the four intermediate quarters are its leaves These two, breath and the Sun, move near each other Let him reverence them with the syllable aum, with the mystic utterances (bhuh, bhuvah, svah) and with the Sāvtrī prayer. saurah of the sun, sūrya-tejo-rupah Akaśa is described as the lotus flower whose petals are the four quarters and the four intermediate quarters or the cardinal points. Tıme who eats all beings as hıs food, prāmnam kalanāt kālakhyah sarva-bhūtān samharatt arvāg near, adūre sannihitau.

THE MYSTIC AUM 3 dve vava brahmano rūpe murtan camurlan ca, atha yan müriam tad asatyam, yad amurtam tat satyam tad brahma, ta jyotılı, yaj yyotıh sa ādıtyah, sa vā esa aum ity etad ātmābhavat, sa tredhātmānam vyākurutā, aum itı, tısro mātrā, etābhih sarvam ıdam otam protam carvāsmītı, evam hy āhartad vā āditya aum ity cvam dhyāyata ātmānam yuñjīteti 3 There are, assuredly, two forms of Brahman, the formed and the formless Now that which is formed is unreal, that which is the formless is the real, that is the Brahman, that is the light That which is the lght is the Sun Verily, that came to have aum as its self He divided himself threefold (for anm consists of three letters (a, w, m) By means of these all this (world) is woven, warp and woof, across him For thus has it been said, 'One should meditate on the Sun as aum and get united to it' The formed is the effect and the formless is the cause satyam the real, paramartha-satyam, sarvadhrsthānam mātrāh parts, avayavah 4 athānyatrāpy uktam, atha khalu ya udgithah sa pranavo yah pranavah sa udgītha itı, asau vā ādītya udgītha esa pranavā tti, cvam hy ahodgitham pranavakhyam pranctaram bha-rupari

8I8 The Principal Upamsads VI 5 vigata-nıdram vyjaram, vımrtyum, tri-padam, tryaksaram punak pancadha jneyam nihitam guhayam ity evam hy ahorddhva-mulam tripād brahma sākhā ākāsa-vāyv-agny-udaka-bhūmyādaya cko'śvat- tha-namartad brahmartasyartat tejo yad asā adıtyah aum sty ctad aksarasya cartat, tasmad aum ity anenartad upāsītājasram ity eko'sya sambodhayıtely evam hy aha etad evaksaram punyam, etad evāksaram param etad evāksaram ñātvā yo yad icchatı tasya tat 4 And then it has been said elsewhere, 'Now then the udgitha is the pranava and the pranava is the udgitha And so verily the udgitha is the yonder Sun and he is pranava For thus it is said, the udgitha called pranava, the leader (mn the per- formance of sacrificial rites), whose form is radiance, sleepless, ageless, deathless, three-footed, three-lettered, also to be known as fivefold, hidden in the secret place (of the heart)' And it is also said, 'The three-footed Brahman has its root above Its branches are space, wind, fire, water, earth and the like This Brahman has the name of the "lone fig tree" and of it that is the radiance which is called the Sun and the radiance too of the syllable aum Therefore, one should continuously worship it with the syllable aum For thus it is said, "This syllable, indeed, is holy, this syllable, indeed, is supreme By knowing that syllable, indeed, whatever one desires (becomes) his"' See CU I 5 T, RV X 90 3-4, Katha VI I, II 16

tayıtāram pranetāram leader (of rtes), prakarşena tat-tat-karmanam pravar-

5 athānyatrāpy uktam, svanavaly esāsyah tanith yā aum ity strī-pun-napumsaketi lıngavatī, esā'thāgnir vāyur ādıtya itt bhās- vatī, esā atha brahma rudro visnur rty adhipatwvati, esā'thia gārhapatyo daksınāgnır āhavanīyā rt mukhavatī, esā'tha rg yajus- sameli vjñānavatī, esă bhir bhuvah svar iti lokavatī, esātha bhūtam bhavyam bhavısyad itı kalavatī, esatha prano'gnih sūrya ıtı pratāpavalī, esā'thānnam āpas candramā ity āpyāyanavatī, esa'tha buddhir mano'hamkara itr cetanavatī, esa'tha prano'pano vyāna ıtt prānavatī, esety ata aum ity uktenartāh prastutā arcılā arpıtă bhavantīti evam hy ahaitad vai satyakāma parañ cāparait ca brahma yad aum ity elad aksaram itr 5 And then it has been said elsewhere, 'This aum is the sound form of this (the self) Feminine, masculine and neuter (this) is the sex form Fire, wind and sun, this is his light form

VI 6 Maitrī Upanisad 819 Brahmā, Rudra and Vișnu, this is his lordship form. The Garhapatya, the Daksinagm and the Ahavaniya sacrificial fires-this is his mouth-form Rg, Yajus and Saman (Vedas) this is his knowledge-form. Earth, atmosphere and sky, this is his world-form. Past, present and future, this is his time-form. Breath, fire and Sun, this is his heat-form. Food, water and moon, this is his growth form. Understanding, mind and self- sense, this is his thought-form. The prana breath, the apāna breath and the vyana breath, this is his breath form. Therefore, by the utterance of the syllable aum all these (forms) are praised, worshipped and ascribed. For thus it is said, This syllable aum, verily, is the higher and the lower Brahman.' stanavatī sound-form sabdavati.

THE EXPLANATION OF THE THREE WORLDS 6 athāuyāhrtam vā idam āsīt, sa satyam prajāpatıs tapas taptva'nuvyaharad bhür bhuvah svar iti, esawvāsya prajāpateh sthavsthā tanur-ya lokavatīti, svar ity asyab siro nablur bhuvo bhih pāda adityas cakşuh, cakşur-ayattā li purusasya makatī mātrā, caksusā hy ayam mātrās carati, satyam vai caksub, aksiņy avasthito hi purusah sarvarthesu caratt, ctasmad bhar bhuvah svar ıty upāsītānena hi prajāpatir viśvātmā viśca-cabsur ivo- pāsıto bhavatītı, evam hy āhaisā vai prajāpater viśva-blyt-tanūr ctasyām ıdam sarvam antarhitam, asmın ca sarvasmin eșā antarhiteti, tasmād esopāsīta. 6 Now (in the beginning) this (world) was, verily, unuttered When he, the Real, the lord of creation, performed austenty, he uttered (the words) bhith, bhuvah, svah This, indeed, 1s Praja-patt's very gross form, this world-form. Its head is the sky, the navel is the atmosphere, the feet are the earth, the eye is the sun, for a person's great matenal world depends on the eye, for with the eye he measures all things Venly, the eye is the real for stationed in the eve a person moves about among all objects Therefore one should reverence bhid, bl.uval:, svah, for this Praja-patt, the self of all, the eye of all, becomes rever- enced, as it were For thus has it been said, 'Verily this is the all-supporting form of Praja-pati, for in it all this (world) is hidden, and it is hidden in this whole (world). Therefore, this is what one should reverence.' wnudlered see TU I 5, Paicarimsa Brahmana XX. IL. 2 sthatastha very gross, sthidla-tama

VI 8 Maitri Upanisad 82I taking up into itself Pāvana is so named because of its puri- fying Apas is so named because of its causing to grow. For thus has it been said, Assuredly the self of one's self is called the leader, immortal, perceiver, thinker, the goer, the evacuator, the delighter, the doer, the speaker, the taster, the smeller, the seer and the hearer and he touches He,. the all-pervader has entered the body For thus has it been said, Now where knowledge is of a dual nature (implying a subject which knows and an object which is known), there, indeed, one hears, sees, smells, tastes and also touches, the self knows everything Where knowledge, being devoid of effort, cause or action, unspeakable, incomparable, indescribable, what is that? It is impossible to say. pravaranīya v. pracaranīya atma-kamah desirous of self, atmawa kamah yasya sah brahma-vadinah expounders vadana-śīlā vedārthavidah of Brahma-knowledge brahma-

bharjayatt causes to dry up. Rudra is the destroyer of the world, gagat samharatı Creatures go into him and come out of him. They go into him in sound sleep and in intervals between successive creations and come out of him in waking and in creation For the distinction between dual and non-dual knowledge see BU II 4 14 The self is present in all knowledge but it is not itself an object of knowledge The gayatri prayer has come down from the penod of the R V. and expresses man's aspiration to know more and more Cp Nicolas of Cusa 'To be able to know ever more and more without end, this Is our likeness to the eternal wisdom Man always desires to know better what he knows, and to love more what he loves, and the whole world is not sufficient for him, because it does not satisfy his craving for knowledge' S csa hi khalv atmesanah sambhur bhavo rudrah praja-patır visva-srk hıranya-garbhah satyam prāno hamsah śāstā visnurnārā- yano'rkah savıta dhata vidhata samrad indra indur iti, ya esa tapaty agnır wvāgninā pihital sahasrāksena mnranmaycnandena, esa va jnasitavyo'nvestavyah, sarva-bhūtebhyo'bhayam datva- ranyam gatvatha bahıhkrtvendriyarthan svāc charīrad upalabheta cnam iit tsomipam harınam jatavedasam parayanam jyotir ckam tapantam, sahasra-raśmių śatadhā vartamānah prānah prajānām uday- aty esa suryah.

822 The Principal Upanisads 8 This self, verily, is the lord, the beneficent, the real, the VI 9

terrible, the lord of creation, the creator of all, the golden germ, truth, lıfe, spirt, the ordainer, the pervader, Narayana, the shining, vivifier, the upholder, the maker, sovereign, Indra, the moon He it is who gives forth heat, concealed by the thousand-eyed golden egg as one fire by another Hım, verily, one should desire to know He should be sought after Having given fearlessness to all creatures, having gone to the forest, then having put aside objects of sense, let a man comprehend the self from out of his own body He who has all forms, the golden one, who is all-knowing, the final goal, the only light, who gives heat, the thousand-rayed, abiding in a hundred places, the life of creatures, the yonder sun rises Ramatirtha makes out that the Supreme associated with the three gunas Is described here rydrantah tamah-pradhāna-māyo- pādhikah, hamsānto rajah-pradhāna-māyopādhikah sāstā visnur nārāyana itt suddha-sattva-pradhāna-māyopādhikah The one appears as threefold on account of the three functions samhāra-systr-sthitr pihstah concealed, acchanno bhavatr ācchaditah Turanmayena golden, brılliant, tejomayena aranyam forest, a solitary place which soothes the mind oyanam desam manah-praśāda-karam harinam golden, also mnterpreted as the seizer of all haral sarvesam prānınām ayumsı bhauman va rasan ir harinah jata-vedasah all-knowing jātam jātam vell See also VII 7, Praśna I 8

EATING OF FOOD A SACRIFICIAL ACT 9 tasmād vā esa ubhayātmaıvam-vıd ātmany evābhıdhyāyaty ātmany eva yajatītı dhyānam prayogastham mano vrdvadbhış- tutam, manah-pūtm ucchistopahatam ity anena tat pāvayet, mantram pathatr, ucchistocchistopahatam yac ca papena dattam mrta-sūtakād vā vasoh pavitram agnih savrtus ca raśmayah punaniv annam mama duskrtan ca yad anyat, adbhıh purastad parıdadhātı, prānāya svāhāpānāya svāhā vyānāya svāhā samā- nāya svāhodānāya svāhetr pancabhır abhıjuhotı, athāvasrştam yata-vag aśnaty ato'dbhir bhūya evoparistat pandadhaty ācanto bhūtvātmejyānah prāno'gnır višvo'sītt ca dvābhyām ātmānam abhıdhyāyet, prāno'gnıh paramātmā vai panca-vāyuh samāšritah, sa prītah prīnātu viśvam viśva-bhuk, viśvo'st varśvānaro'si viśvam tvayā dhāryate jāyamānam, višan tu tvām ahutayas ca sarvak

VI I0. Maıtrī Upanışad 823 prajās tatra yatra visvāmrto'sītı, evam na vidhinā khalv anenāt- tannatvam punar uparte 9 Therefore, verily, he who knows that this has both these (breath and the sun) as his self, meditates only on his self, sacrifices only to his self, such meditation, the mind absorbed in such practice, is praised by the wise One should purify the impunty of his mind with the verse 'What has been defiled by the leavings ' He reads the verse Leavings or what has been defiled by leavings and what has been given by a sinner or (what is rendered impure) by a still birth, may the purfying power of Vasu, Agm and of Savitri's rays purify my food and any other that may be evil First (before taking his food), he swathes (his breath) with water Hail to the prana breath, hail to the apana breath, hail to the vyana breath, hail to the samana breath, hail to the udana breath With these five invocations, he offers the oblation Then he eats the remainder, with restrained voice (in silence) Then, afterwards he again swathes with water So, having sipped (the water), having made the sacnfice to the self, he should meditate on the self with the two (formulas) 'As breath and fire,' 'Thou art all' 'As breath and fire, the highest self has entered in with the five airs May he when pleased himself, please all, the emjoyer of all' Thou art all, thou art the Vaisvanara (fire) All that is born is supported by thee. Let all oblations enter into thee There creatures live where thou, the all-immortal art. So he who eats according to this rule comes not agan into the condition of food. In this passage the taking of food is represented as a sacrifice offered by the self to the self atma-yagna-rapam bhojanam. The formal rnsing of the mouth at the begmning and the end of meals is described here See C U V 2 pāpcna by a sınner, pāpātmanā, patitena yata-vak with restrained voice, mauni visva-bhuk the enjoyer of all, visvam bhunaktı, palayalı viśvamytab all-ımmortal, visvam amrtayası jīvayasītı viśvāmrtah comes not again into the conditon of food He does not become food for others, he is not reborn

PURUSA AND PRAKRTI I0 athāparam veditavyam, uttaro vikāro'syātma-yajñasya yathānnam annādas ceti, asyopavyākhyānam, puruşaś cetā pradhanantahsthah, sa cva bhokta prakriam annam bhunkta it,

824 The Principal Upamşads tasyāyam bhūtātmā hy annam asya kartā pradhānah, tasmāt VI I0

tri-gunam bhojyam bhokta puruso'ntahsthah, atra drstam nama pratyayam, yasmāt bīja-sambhavā hi pasavas tasmād bījam bhoyyam anenawva pradhānasya bhojyatvam vyākhyātam, tasmād, bhokta puruşo bhojyā prakrtis tatstho bhunkta iti, prakriam annam trıguna-bheda-parınamatvān mahadādyam visesāntam lıngam, ancnawva caturdasa-vıdhasya mārgasya vyākhyā krtā bhavat, sukha-duhkha-moha-samjnam hy anna-bkutam idam gagat, na hi bījasya svād uparıgraho'stītı yāvann aprasūtıh, tasyāpy evam tısrşv avasthāsv annatvam bhavalr kaumāram yauvanam jarā parınamatvāt tad annatvam, evam pradhānasya vyaktatām gatasyopalabdhır bhavatı, tatra buddhyādīn svādun bhavanty adhyavasāya-samkalpābhmānā itt, athendrryārthan panca svādun bhavantı, evam sarvānīndriyakarmān prāna-karmān, evam vyaktam annam avyaktam annam, asya nirguno bhoktā, bhok- trlvāc cartanyam prasıddham tasya, yathāgmır vat devānām annadah somo'nnam agninaivannam ity evam-vit, soma-sam- 3io' yam bhutatma'gni-samjno' pyavyakta-mukhārtr vacanat purușo hy avyakta-mukhena tri-gunam bhunkta itı, yo hawvam veda samnyāsī yogī cātmayājī cet, atha yadvan na kascicchūnyāgāre kāmınyalı pravıstāh sprsatīndrıyārthān tadvad yo na sprsat pravışlān samınyāsī yogī cālmayājī cetr IO. Now, there is something else to be known There is a further development of this self-sacrifice, namely, what concerns the food and the eater thereof The further explanation of this (follows) The conscious person abides within nature He is the enoyer for he enjoys (feeds on) the food (supplied by) of nature This elemental self, verily, is food for hum, its maker is nature Therefore, that which is to be enjoyed consists of the three qualities and the enjoyer is the person who stands within Here the evidence is what is observed (by the senses) Since animals spring from seed and as seed is the food, by this is explained that nature is what is to be enjoyed Therefore, the person is the enjoyer, nature is what is to be enjoyed Abiding in it, he enjoys All that begins with the intellect and ends wath the elements, being a transformation of the distinction of nature with its three qualities is the sign (that there must be a self) And by this, the fourteenfold course is explamned This world is indeed the food, called pleasure, pain and delusion There is no apprehension of the taste of the seed (cause) so long as there is no production (of effect). And in its three conditions also it has the character of food, as childhood,

VI II Maitri Upanişad 825 youth and old age. There is in them the character of food, on account of transformation Thus as nature moves to the state of becoming manifest, there arises the perception of it. For the tasting (of the effects of nature) arse intellect and the like, determination, conception and self-love. Then there are the five objects of sense, for the tasting of them Thus arise all actions of organs and actions of senses Thus the manifest is food and the unmanifest is food. The enjoyer of it is without quahties (but) from the fact of his being an enjoyer it is evident that he possesses consciousness As fire, verily, is the eater of food among the gods and Soma is the food, so he who knows this eats food by fire. The elemental self is called Soma He who has the unmanifest as his mouth is called Agni because of the sayıng, 'The person truly with the unmamifest as his mouth enjoys the three qualities ' He who knows this is a renouncer, a contemplator, a performer of the self-sacrifice. Even as there is no one to touch sensual women who have entered into an empty house, so he who does not touch objects of sense that enter into him is a renouncer, a contemplator, a performer of the self-sacrifice. drstam what is observed, darsanam pralyaksam. pralyayam evidence, pramānam ltngam sign Hume interprets it as the subtle body which includes from the intellect up to the separate elements the fourteenfold course. The four forms of antah-karana, the five organs of sense-perception and the five organs of action alma-yaji the performer of the self-sacrifice: atma-samskārārtham yo yajate sa ālma-yājī kamınyah sensual women, kaminīh kāmalurah strīh

FOOD AS THE FORM OF SELF II param va etad atmano rupam yad annam, annamayo hy ayam prano'tha na yady aśnaty amanta'śrotā'sprasta'drașta' vaktā'ghrātārasayıtā bhavatt, prānamscotsrjatītt, evam hy āhātha yadı khalv asnati prana-samrddho bhūtvā mantā bhavatr śrotā bhavatı, spraștā bhavati, vaktā bhavati, rasayıtā bhavatt, ghrātā bhavalı, drastā bhavātītı, evam hy āha annād vai prajāh prajāyante yah kascit prthtvi-srtah ato'nnenawva jīvanti, athaitad api yanty antatah II. This, verily, is the highest form of self, namely, food, for trulyths hfe consists of food Ifone does not eat, he becomes a non-thinker, a non-hearer, a non-toucher, a non-seer, a

826 The Principal Upanrsads VI 13. non-speaker, a non-smeller, a non-taster, and he lets go his vital breaths For thus it has been said, 'If, indeed, one eats, he becomes full of life, he becomes a thinker, he becomes a hearer, he becomes a toucher, he becomes a speaker, he becomes a taster, he becomes a smeller, he becomes a seer ' For thus has it been said 'From food, verily, are creatures, whatsoever dwell on earth, are produced, moreover, by food, verily, they live and again into it they finally pass' See CU VII 9 I, TU II 2 I2 athānyatrāpy uktam, sarvam ha vā imant bhūtany ahar ahah prapatanty annam abhınıghrksamānānı, sāryo raśmibhır ādadāty annam tenāsau tapaty annenābhısıktāh pacantīme prānā, agnır vā annenoj jvalaty annakāmenedam prakalprtam brahmană, ato'nnam atmety upāsītetyevam hy aha annād bhūtān jayante, jatany annena vardhante adyate'th ca bhuttani, tasmad annam tad ucyate I2 And thus it has been said elsewhere Verly all creatures here run about day after day, desiring to get food The sun takes food to himself by his rays and thereby he gives forth heat. When supplied with food living beings here digest Fire, verily, blazes up by food This world was fashioned by Brahma with a desire for food Therefore, let a man reverence food as the self For thus has it been said. From food creatures are born, by food they grow when born, because it is eaten by and eats creatures, it is called food V. annenābhyvalatı See TU II 2, BS IV I 4 5 ablnsıktāh supplıed, samklınnāh santarpıtāh 13 athānyatrāpy uktam viśva-bhrd var nāmarsā tanur bhaga- vato vşnor yad rdam annam, prano va annasya raso manah prānasya vyñānam manasa, ānandam vynānasyeti, annavan, prānavān, manaśvān, vyñānavān, ānandavān ca bhavat yo harvam veda, yāvantīha var bhūtāny annam adantı tāvatsvan- tastho'nnam altı yo haıvam veda annam eva vyarannam annam samvananam smrtam annam pašunām prāno'nnam pyestham, annam bhisak smrtam 13 Now it has elsewhere been said That born of the blessed Visnu which is called the all-supporting, that, verily, is this food Life, venly, is the essence of food, mind of life, under- standing of mmnd, (spintual) bliss of understanding He who

VI. 14 Martri Upamsad 827 knows this becomes possessed of food, hfe, mmnd, understanding and bliss Whatever creatures here (on earth) eat food, abiding in them does he, who knows this, eat food Food, mndeed, prevents decay, food is worshipful, it is said Food is the life of ammals, food is the eldest-born, food is the physician, it is sard samvananam worshıpful, sambhajanīyam. ryestham prathamajam, eldest born, first born

IMPORTANCE OF TIME

I4 athānyatrāpy uktam annam vā asya sarvasya yomh, kālas cānnasya, süryo yonh kālasya, tasyartad rūpam yan mımesādıkālāt sambhrtam dvādasātmakam vatsaram, etasyāg- neyam ardham ardham varunam, maghadyam śravisthardham agneyam kramenotkramena sārpādyam śravsthardhāntam saumyam, tatraıkarkam ātmano navāmsakam sacārakavıdham, sauksmyatvād etat pramānam anenarva pramīyate hı kalah, na vına pramanena prameyasyopalabdhıh, prameyo'pi pramānatam prthaktvad uparty atma-sambodhanartham ity evam hy aha yāvatyo var kālasya kalās tāvatīsu caraty asau, yah kālam brahmety upāsīta kālas tasyātduram apasaratīt, evam hy āha kalat sravantı bhutan, kalad vrddhım prayani ca kale castam myacchantı kalo mūrtir amurtiman 14 And thus it has been said elsewhere Food, verily is the source of this whole (world), and time of food, and the Sun is the source of time The form of it (time) is the year, which is composed of moments (twinklings) and other measures of time, and which conssts of twelve months Of it one half (when the Sun moves northward, belongs to Agm, the (other) half (when the sun moves southward) belongs to Varuna The course from the asterism Magha (the sickle) to half of Sravistha (the drum) belongs to Agni In its northward course from Sarpa (the serpent) to half of Śravistha belongs to the moon Among these each month of the self (named as the year) mcludes nine quarters according to the corresponding course (of the Sun through the asterism) Because of its subtilty (imperceptibility of senses) this (course of the Sun) is the proof for only in this way is time proved (to exist) Without proof there is no appre- hension of the thing to be proved However the thing to be proved may become proved from the fact of its contaiing parts and for the sake of making itself known For this it has been DD

828 The Principal Upanişads said, As many parts of time as there are, through this the VI I5

yonder (sun) moves He who worships time as Brahma from him time moves away very far For this has it been said, 'From time all beings flow, from time they advance to growth; in time they obtain rest (they disappear) Time is formed and formless too.' Half the year is uttarayana, belongs to Agm, ausnya-pradhanaoa, and the other half daksinayana belongs to Varuna, jala-pradhanatas The two periods are predominantly warm and moist respectivels sarpam the asterism of Aslesa, sacred to the serpents, sarpa-denab am aśleşā-naksatram. sublilty: indriyāgocaramāt. sambodhanartham. for making itself known, samyag-bodharariham avadhâranartham 15. due vāva bralmano rupe kālas cākālas cātha yah prāg ādityāt so'kālo'kalo'tha ya ādityad yab sa kāla), sakalab, sakalasya cā etad rüpam yat saratsarah, samvatsarāt kÎ.als evemab prajāh prajāyante, samoatsarescha vai jatā cicarahante, samvalsare pratyastam yanti, tasmat sanvatsaro cai praja-palih kalo'nnam brahma-nīdam atma cety eam hy aha kālah pacati bhūtāni sarvāny eca mahātmani, yasmin tu pacyate kalo yas tam veda sa vedavif. 15. There are, verily, two forms of Brahman, time and the timeless. That which is prior to the sun is the timeless, without parts But that which begins with (has a beginning from) the Sun is time, which has parts. Verily, the form of that which has parts is the year. From the year, verily, are these creatures produced By the year, verily, after having been produced they grow. In the year they disappear. Therefore, the year, verily, is Praja-pati, is time, is food, is the abode of Brahn.an, is the self. For thus has it been said 'Time cooks (ripens) all things, indeed, in the great self He who knows in what time is cooked, he is the knower of the Veda.' The Sun is the self of time as he is its ordainer, Pala-Mirvartaraicad dstyah kālātmakal. abode of Brahman bralnano vidam alambanam bralma-drsti-p5ar: pratīkam. pacati: cooks, jarayati pacyate is cooked, is dissolved, liyate The temporal process and the Sun go together. What is prior to the Sun is non-temporal Time is exalted as the higbest principle, as the source of all that is

VI I7. Martri Upamsad 829 There is a distinction between time which has parts, which is later than the Sun and the stars and the non-time which is without parts and is earlier, between time which cooks or matures all beings and that in which time is cooked or matured 16 vigrahavān esa kālah sindhurājah prajānām, esa tat- sthahsavitakhyo yasmad evemecandra-rksa-graha-samvatsarādayah siyante, atharbkyah sarvam idam atra va yat kincit subhāsubham drsyanteha loke tad etebhyas, tasmād ādityātmā brahmātha kālasamjnam adityam upasītadityo brahmetyeke'tha evam hy aha. hota bhokta havir mantro yajno visnuh prajā-patih, sarvah kaścıt prabhuh sāksī yo'musmin bhatr mandale. 16 This embodied (incarnate) time is the great ocean of creatures In it abides he who is called Savitr (the Sun as begetter) from whom, indeed, are begotten the moon, stars, planets, the year and the rest And from them comes this whole (world) here and whatever of good or evil is seen in this (world) comes from them Therefore, Brahman is the self of the Sun. Therefore one should reverence the Sun under the name of time. Some say the Sun is Brahman and thus is it said. 'The offerer (of the sacrifice), the enjoyer (of the sacrifice), the obla- tion, the hymn, the sacrifice, Visnu, Praja-patt all this is the lord, the witness who shines in yonder orb' See CU. III I9 I. ngrahavan embodied, mūrtiman occan samudravat dustarah 17. brahma ha va idam agra asīt, cko'nantah, prag ananto daksinato'nantah, praticy ananta udicy ananta urdhva cā'vāň ca sarvato'nantahı, na hy āsya prācyādı-dıšah kalpante'tha tırya- gran cordhvam va, anihya esa paramatma'parimito'jo'tarkyo' cintya esa ākāsātmā; cvaisa krtsna-ksaya eko jāgartītı, etasmād ākāsād esa khalv idam cetāmātram bodhayatı, anenaiva cedam dhyayate asmın ca pratyastam yati, asyaitad bhasvaram rūpam yad amuşmınn adıtye tapatı, agnan cādhimake yaj jyotıs cıtra- taram, udarastho'tha va yah pacaty annam, ity cvam hy aha, yaścaıso'gnau yas cāyam hrdaye yas cāsāv ādıtye sa eșa ekā ity ekasya haikatvam et ya cvam veda. 17. Verily, in the beginning this world was Brahman, the infinite one, infinite in the east, infinite in the south, infinite in the west, infimte in the north and above and below, infinite in every direction For him, indeed, east and the other directions exist not nor across, nor below, nor above Incomprehensible

830 The Principal Upanişads is that Supreme Self, unlimited, unborn, not to be reasoned VI 18

about, not to be thought of (unthinkable), he whose self is space At the dissolution of all he alone remains awake Thus from that space, he awakes this (world) which consists of thought only, By him alone is all this meditated on and in him it is dissolved He is that lummous form which gives heat mn the yonder sun, the wonderful light on the smokeless fire, as also the fire in the stomach which cooks (digests) food For thus has it been said, He who is in the fire, and he who is here mn the heart and he who is yonder mn the sun-he is one. He who knows this gocs to the oneness of the one na kalpante. exists not, na vastutah santı. antihya. The self cannot be imagined because it is not determinate Whatever is ımagıned is determined yad vastihyate tat parimitam akasalman' whose self is space See C.U. III 14 2, KU II I4 aıtra-taram. wonderful, at-ucitram

THE YOGA METHOD 18 tatha tat-prayoga-kalpah prānāyāmah pratyāhāro dhyānam 'dharana tarkah samadhth sadanga ity ucyate yogah, anena yada pasyan pasyalı rukma-varnam kartāram īsam purusam brakma- yonim, tadā vidvān punya-pāpe vıhāya pare'uyaye sarvam ekīka- roty, cuam hy aha yathā parvatam ādīptam nāšrayantı mrga-dvyāh, tadvad brahmavido doşā nāśrayantı kadācana 18 This is the rule for achieving this (oneness), control of the breath, withdrawal of the senses, meditation, concentration, contemplative mquiry and absorption, (this is) said to be the sixfold yoga. When, by this (yoga) he beholds the gold-coloured maker, the lord, the person, the Brahma source, then the sage, shaking off good and evil, makes everything mnto oneness in the supreme mndestructible For thus has it been said, 'As beasts and birds do not resort to a burning mountam, so sins do not find shelter in those who know Brahman' Yoga is the means by which we control the mind catta-vasikaro upayah See Yoga Sutra II 29 Withdrawal of the senses from their objects is pratyahāra indri- yanām vısayebhyah pralyāharanam pratınıvartanam pratyāhārak Contemplative inquiry or tarka is savrkalpaka-samadhi It may also mean an inquiry whether the mind has become transformed or not into the object of meditation or an mvestigation into the hin-

VI 20 Martrī Upanisad 831 drances of concentration caused by the inferior powers acquired by meditation pasyatı beholds By means of yoga we achieve direct perception of the Supreme, saksad anubhavatt See MU III. I 3 19 athānyatrāpy uktam. yadā vai bahır vidvān mano nıyam- yendrıyārthān ca prano nvesayıtva mhsamkalpas tatas tisthet, aprānād ıha yasmāt sambhūtah prānasamjnako jīvas tasmāt prāno vai turyākhye dharayet pranam, ity evam hy aha' acıttam cıttamadliyastham acıntyam guhyam uttamam tatra cıttam mdhāyeta tac ca lıngam mırāśrayam 19 And thus it has been said elsewhere 'Verily, when a knower has restramned his mind from the external, when his breath has put to rest objects of sense, let him then remain void of conceptions Since the living individual who is named the breathing spirit has arisen here from what is not the breath- ing spint, therefore let the breathing spirit merge his breathing spint in what is called the fourth (condition).' For thus has it been said 'That which is non-thought, which stands in the midst of thought, the unthinkable, the hidden, the highest, let a man merge his thought there Then will this living beng be without support (attachment)' apranat from what is not the breathing spirt. Its source is the thınkıng self, prānadi-visesa-rahrtāc crdātmanah turya. the fourth, the other three being waking, dream and sleep. linga the subtle body It will not appear in its separate individualty See M U. 7.

on account of the absence of any conscious object or the subtle body will become void of all objects.

THE VISION OF THE SELF 20 athānyatrāpy uktam, atah parāsya dhāranā, tālu-rasanā- grampīdanad vān-manah-prāna-nrodhanād, brahma tarkena pasyatt, yad atmanā ātmānam anor anīyamsam dyotamānam manal-ksayāt paśyatı tad ātmanātmānam drstvā mrātmā bhavati, "irātmakatvad asamkhyo'yonis cintyo moksa-laksanam ity etat param rahasyam, ity evam hy aha cıttasya lnı prasādena hantı karma śubhasubham, prasannātmātmanı sthitvā sukham avyayam aśnutā it. 20 And thus it has been said elsewhere 'There is yet a higher concentration than this for him By pressing the tip of the tongue down the palate, by restraiing voice, mind and

832 The Principal Upanisads breath, he sees Brahman through contemplative thought VI 21 When, by the suppression of the mind, he sees through self he sees the shining self, more subtle than the subtle, then having the self through the self he becomes selfless Because of his being selfless he is to be thought of as immeasurable, without origin This is the mark of liberation, the highest mystery' And thus has it been said, 'For by the serenity of thought, one destroys deeds, good and evil, with the serene self abiding in the self he enjoys eternal happiness' The process descnibed here is called lambka-yoga and the state produced by it is called unmanibhava farkena through contemplative thought, dharananantara-bhavina mscrta-rupena jnanena. nırālmā: selfless, mırmanasko bhavatı jīvabhāvan nvartale esāvasthā yogibhr unmanily uoyate. 21. athānyatrāpy uktam, ūrdhvagā nādī suşumnākhyā prāna- sancarınī tālvantarvıcchinnā, tayā prānomkāra-mano-yukta- yordhvam utkramet, talvadhyagram parwvarlya indrryany asam- yojya mahımā mahimānam nirīkseta, tato nırātmakatvam ets, mrātmakatvān na sukha-duhkha-bhāg bhavatr, kevalatvam labhata ity evam hy aha: parah pūrvam pratısthāpya nıgrhītānılam tatah tīrtvā pāram apārena pascad yunjīta mūrdhvanı 21 And thus it has been said elsewhere 'The channel called suşumna leading upward, serving as the passage for the breath, is divided within the palate Through it, when it is jomed by the breath, the syllable aum and by the mind, let him pro- ceed upwards By causing the tip of the tongue to turn back on the palate, by binding together the senses, let greatness percerve greatness Thence he goes to selflessness' On account of selflessness, he is not (ceases to be) an experiencer of pleasure and pain He obtains aloneness For thus has it been said 'Having first fixed the breath that has been restramed, having crossed the limit, let him jom the limitless in (the crown of) the head.' See C U. VIII 66, Katha VI 16, TU. I-6, Praśna III 7 (7) 6 Freed from hmitations he becomes conscious of the unlimited perfection of Brahman

VI 22 Martrī Upanisad 833

MEDITATION ON AUM

22. athanyatrāpy uktam. dve va va brahmanī abhidhyeye śabdaś cāśabdaśca, atha śabdenaivāśabdam äviskriyate, atha tatra aum ii sabdo'nenordhvam utkranto'sabde mdhanam etr, athāhaısā gatır etad amrtam, etat sāyujyatvam, mrurtatvam tathā ceti, atha yathornanāblus tantunordhvam utkrānto'vakāsam labha- fity evam va va khalv asāv abhidhyata aum ity anenordhvam uikrantah svatantryam labhate, anyatha pare sabdavadinah śravanāngusthayogenāntarhrdayākāsa-sabdam ākarnayantı, sapta- vıdheyam tasyopamā, yathā nadyah kınkınī kāmsya-cakraka-bheka vıhkrndhıkā vrstir, mvāte vadatīt, tam prthag laksanam atītya pare'sabde'vyakte brahmany astam gatah, tatra te'prthag-dhar- mıno'prthag-vivekyā yathā sampannā madhutvam nānārasā ty evam hy aha' dve brahmanī veditavye, sabda-brahma parañ ca yat, sabda-brahmani mısnātah param brahmādhigacchati. 22 And thus it has been said elsewhere: 'There are, verily, two Brahmans to be meditated upon, sound and non-sound By sound alone is the non-sound revealed Now here the sound is aum Moving upward by it one comes to ascend in the non- sound So (one says) this is the way, this is immortality, this is complete umion and also tranquillity And now as the spider moves upward by the thread, obtains free space, thus assuredly, indeed the meditator moving upward by the syllable aum obtains independence.' Other expounders of the sound (as Brahman) think otherwise By closing the ears with the thumbs they hear the sound of the space within the heart. There 1s the sevenfold comparison of it, like nvers, a bell, a brass vessel, a wheel, the croaking of frogs, rain, as when one speaks in a still place Having passed beyond this variously characterised (sound), they disappear (become merged) in the supreme, the non-sound, the unmanifest Brahman There they are unchar- acterised and indistinguishable like the various juices that have reached the condition of honey. For thus has it been said, 'There are two Brahmans to be known, the sound Brahman and what is higher. Those who know the sound Brahman get to the higher Brahman' See M B XII 8540, also Panini-darsana in Sarva-darsana-samgraha- tylaleam. tranquillıty, paramanandavirbhavah krta-kriyatvam. free space nirankusa-uharasthānam kunkint. bell, ghanta-ghosah

834 The Principal Upanışads VI. 24 kämsyam a brass vessel, tat-pātra-ghosah the croaking of frogs, mandūka-ravah astam disappearance, adarsanam For the comparison of juices and honey, see CU VI 9 I-2. The Absolute is not totally unconnected with God Those who worship God get to the Absolute 23 athānyairāpy uktam. yah sabdas tad aum ity etad akşaram, yad asyāgram tac chāntam, asabdam, abhayam, asokam, ānandam, trptam, sthiram, acalam, amrtam, acyutam, dhruvam, visnu-sam- Jřrtam, sarvāparatvāya tad etā upasītety evam hy āha yo'sau parāparo devā aumkāro nāma nāmatah mıhsabdah Sunya-bhutas tu murdhn sthāne tato'bhyaset 23 And thus it has been said elsewhere 'What Is (called) the sound is the syllable aum That which is its end is tranquil, soundless, fearless, sorrowless, blissful, satisfied, steadfast, unmoving, immortal, unshakıng, enduring, called Vişnu, for obtaming what is higher than everything (final release), let him reverence these two' For thus is it said, 'He who is both higher and lower, that God known by the name of aum Is soundless and void of being too Therefore let one concentrate on (the crown) of the head sunya-bhūtah void of bemg, nirakāratvāt mirvisesah Distinctions do not apply to it, but it is not, on that account, to be regarded as non-being. 24 athānyatrapy uktam. dhanuh sarīram, aum ity etac charah, śıkhāsya manah, tamo-laksanam, bhitvā tamo'tamāvistam āgacchatı, athāvştam bhıtvā'lātacakram wva sphurantam ādıtya- varnam urjasvantam brahma tamasah paryam apasyad yad amusmınn adıtye'tha some'gnau vidyutr vibhāti, atha khalv enam drstvā'mrtatvam gacchatity evam hy aha dhyānam antah pare tattve laksyesu ca mıdhīyate ato'vsesa-vınānam visesam upagacchatı mānase ca vilīne tu yat sukham cātma-sāksikam tad brahma camrtam sukram sā gatır loka eva sah 24. And thus it has been said elsewhere 'The body is the bow The arow is aum. The mind is its pomt, darkness is the mark Having pierced through the darkness, one goes to what Is not enveloped in darkness Then having pierced through what is thus enveloped one sees Brahman who sparkles like a wheel of fire, of the colour of the sun, full of vigour, beyond darkness, that which shines in yonder sun, also in the moon,

VI 25 Maitrī Upanisad 835 in the fire, in the lightning And having seen Him assuredly, one goes to immortality ' For thus has it been said 'Meditation is directed to the highest being within and to the (outer) objects Hence the unqualified understanding becomes qualified But when the mind is dissolved and there is the bliss of which the witness is the self, that is Brahman, the immortal, the radiant, that is the way That indeed is the (true) world' See B G XV 12, MU II. 2 3-4 sıkhā poınt, agram, śalya-sthānīyam darkness, ignorance, mūlājnanam atamaviştam what is not enveloped in darkness, atama-avistam. tama-āveśana-rahıtam śukram radıant, dīptımat jāna-svabhāvam.

25 athānyatrāpy uktam mdrevāntarhitendriyah śuddhita- mayā dhıyā svapna wva yah paśyatīndriya-bile'vivaśah prana- vākhyam pranetaram, bha-rupam, vigata-ndram, vijaram, vimr- tyum, visokam ca so'pı pranavakhyah, praneta, bha-rupah, vgata mdrah, vyarah, vimrtyur vioko bhavati, ity evam hy aha' evam prānam athomkāram yasmāt sarvam anekadhā, yunaktı yuñjate vāpı tasmād yoga itr smrtah ekatvam prāna-manasor indriyānām tatharva ca sarva-bhāva-parıtyāgo yoga rty abhıdhīyate 25 And thus it has been said elsewhere 'He who has his senses mdrawn as in sleep, who has his thoughts perfectly pure as in dream, who, while in the cavern of the senses, is not under their control, perceives him who is called Pranava, the leader of the form of light, the sleepless, free from old age, the death- less, the sorrowless, he himself becomes called Pranava and becomes a leader, of the form of light, sleepless, free from old age, deathless and sorrowless' And thus it is said 'Because in his manner he joins the breath, the syllable aum and all this world in its manifoldness or perhaps they are jomned, therefore this (process of meditation) is called Yoga (joining) The oneness of the breath, the mind and likewise of the senses and the abandonment of all conditions of existence, this is designated as Y'oga'

mdreva as if in sleep, svapna wa as if mn dream indniya-bile in the cavern of the senses, indriyanam mvasa-sthane dehe autasah not under control, sthidla-dehabhimana-snnyah Šuddintamayā perfectly pure, atısayena śuddhimatyā DD*

836 The Principal Upanışads VI 27 pranetaram leader VI 4 bha-rapam of the form of lıght, jana-prakasa-svarupam to it. The first verse describes the goal of Yoga and the second the means

26, athānyatrāpy uklam yathā vāpsu cārınah sākunikah sūtra- yantrenoddhrtyodare'gnau juhoty cvam va va khalv iman prānan aum ityancnoddhrtyanamaye'gnau uhotr, atas taptorvīva- so'tha yatha taptoru sārpis trna-kāstha-samsparsenoyvalatīty cvam va va khalv asāv aprānākhyah prāna-samsparsenoyvalah, atha yad uyvalaty ctad brahmano rupam cartad visnoh paramam padam, cartad rudrasya rudratvam, ctat tad aparmutadhā catmanam vibharya pūrayatīman lokan, rty evam hy aha vahnes ca yadvat khalu vişphulıngah, sūryan mayūkhas ca tathaiva tasya prānādayo vai punar eva tasmād, abhyuccarantīha yathā- 26 And thus it has been said elsewhere 'Verily even as the kramena

huntsman draws in the dwellers in the waters with his net and offers them (as a sacrifice) in the fire of his stomach, thus, assuredly does one draw in these breaths by means of the syllable aum and sacrifice them mn the fire that is free from ill Hence it is like a heated vessel Now as ghee in a heated vessel lights up by contact with (lighted) grass or wood, thus assuredly does he who is called non-breath light up by contact with the breaths Now that which lights up is a form of Brahman, and that is the highest place of Visnu and that is the Rudra nature of Rudra That having divided itself in limitless ways fills these worlds' For thus has it been said, 'And as indeed the sparks (issue) from the fire, as rays from the sun, so do the breaths and the rest come forth agam and again into the world in proper order' See B U II I. 20 dwellers in the waters matsyadin anāmaya free from ill See ŚU III Io. 27. athānyatrāpy uktam brahmano vā vartad tejah parasyāmr- tasyāsarīrasya yaccharīrasyauşnyam asyartad ghrtam, athaueh san nabhası mıhıtam vartad ekāgrenawvam antarhrdayākāsam vinudantı yat tasya yyotır wa sampadyatitı, atas tad bhavam, acırenarti bhumav ayaspındam mhrtam yatha'cirenart bhūmitvam, mrdvat samstham ayaspındam yathāgnyayaskārādayo nābhı-

VI 28 Martri Upanisad 837 bhavantr pranasyatı cittam tathāśrayena sahaivam, ity evam hy

hrdyākāsamayam kosam ānandam paramālayam, svam yogaś ca tato'smākam tejaś caivāgni-suryayoh 27 And thus it has been said elsewhere. Verily, this is the heart of Brahman, the supreme, the immortal, the bodiless, even the warmth of the body. For that (heat) this (body) is the ghee (melted butter) Although it is manifest, venly, it is hidden in the space of the heart Then by intense concentration they disperse the space within the heart that the light, as it were of that (heat) appears Then one passes speedily into the same condition (of light) even as a ball of iron that is hidden in the earth passes speedily into the condition of earthiness. As fire and brass smiths and the like do not trouble about the ball of iron that is in the condition of earth, so does thought disappear together with its support And thus it is said, 'The store house which consists of the space in the heart, the blissful, the supreme abode, is our self, our Yoga (goal) too and this the heat of fire and sun' for that ths body is the ghee the splendour of Brahman which is otherwise unmanifested is manifested, even as fire blazes up by contact with ghee änh mamfest, prakatam. See MU II 2 I. kosam storehouse, bhandagāram The words äsraya and alaya are used in their technical meanings When disembodied in the yogic process the hrd-akasa is the mrasraya-linga consubstantial with citta, its own asraya When this process culminates in the ananda state, it is the higher alaya Lamkavatara Sutra distinguishes two aspects of alaya, the lower tathatā of which is viniaptr and the higher param alayamjnanam which is

THE FREE SPIRIT 28. athanyatrāpy uktam. bhūtendriyārthān atıkramya tatah pravrajyaryam dhrh-dandam dhanur grhītva'nabhimanamayena carvesuna tam brahma-dvāra-param nihatyādyam sammoha-maulī trsnersyakundalī tandrīrāghavetryabhımanādhyaksah krodhajyam pralobha-dandam dhanur grhītvecchamayena caivesuņemām khalu bhitani hantı, tam hatvomkara-plavenantarhrdayākāsasya pāram tīrtvāvirbhūte'ntarākāse śanakarravataivāvatakrd dhātukāmah sanvisaty evam brahma-sālam viśet, tataś caturjālam brahma- kośam pranudet, gurvāgameneti atah suddhah, pūtah, sūnyah,

838 The Principal Upanisads sānto'prāno, mrātmā'nanto'ksayyah, sthirak, sāsvato'jah, svatan- VI. 29

trah, sve mahimnı tısthatr, atah sve mahimni tisthamanam drstva'vrttacakram wa sancāra-cakram alokayatr, rty evam hy āha sadbhır māsais tu yuktasya ntyamuktasya dehinah, anantah paramo guhyah samyag yogah pravartate. rajastamobhyām vıddhasya susamıddhasya dehinah putra-dāra-kulumbesu saktasya na kadācana 28 And thus it has been said elsewhere Having passed beyond the elements, the senses and the objects of sense and then having seized the bow, whose string is the life of a mendi- cant, and whose stick is steadfastness and having struck down, with the arrow which consists of freedom from self-concert, the first guardian of the door to Brahma, (who has) bewilder- ment as his crown, greed and envy as his ear-rings, sloth, sleep and impurity as his staff, the cord of self-love, who seizes the bow whose string is anger, whose stick is lust, who slays beings here with the arrow that consists of destres, having slain him, having crossed over with the raft of the syllable aum to the other side of the space in the heart, in the mner space which gradually becomes manifest one should enter the hall of Brahma as a miner seeking mmnerals enters into the mine Then let hım disperse the fourfold sheath of Brahma by the teaching of his spiritual perceptor. Henceforth being pure, clean, void (of being), tranquil, breathless, selfless, endless, undecaymg, steadfast, eternal, unborn, independent, he abides in his own greatness Thereafter, having seen (the self) which abides in his own greatness, he looks down on the wheel of births and deaths as on a revolving wheel (of a chariot) For thus has it been said. 'If a man practises yoga for six months and is constantly freed (from the world) then the infinite supreme, mysterious Yoga is accomplished. But if a man, though well-enlightened, is afflicted with passion and darkness, if he is attached to son, wife and family, for such a one, no, never at all.' tandrī sloth, satkarmasu ālasyam tra sleep, mdrā. agham impurity, papam dhātu-kāmah seeking minerals, suvarnăd-dhātūn antarbhūmau mlitān kāmayamānah fourfold sheath, consisting of matter, hife, mind and understanding See TU II I-4 29 evam uktvā'ntarhrdayah śakāyanyas tasmai namaskrlvā' nayā brahma-vıdyayā rajan brahmanah panthanam arudhah

VI 30 Martrī Upamışad 839 putrah praja-pater itr santosam dvandva-tıtıksām sāntatvam yogābhyāsād avāpnotı itı, etad guhyatamam nāputrāya nāśısyāya nāsāntāya kīrtayed itr, ananya-bhaktāya sarva-guna-sampannāya dadyāt 29. Having thus spoken (to Brhadratha) Sakäyanya with his heart (fixed) on the inner self bowed before him and said, by this brahma knowledge, did the sons of Praja-patr ascend the path of Brahman By the practice of Yoga one gains con- tentment, endurance of the dualties (of pleasure and pam) and tranquilhty Let no one declare this most secret doctrine to any one who is not a son, who is not a pupil, who is not of a tranquil (mind) To one who is devoted to none other (than his teacher) to one endowed with all qualities, one may give it The conversation begun at I 2 and the course of instruction begun at II I conclude here See B U VI 3 12, ŚU VI. 22 The sons of Praja-pat The Valikhilyas who approached Prajā-patt for this knowledge See II 3 30 aum sucau dese śucih sattvasthah sad-adhīyānah sad-vādī sad-dhyāyī sad-yājī syād ıtı; atah sad brahmanı satyabhilāsını mrurtto'nyas tatphalacchinnapāśo mraśah paresv atmavad vgatabhayo nıskāmo'ksayyam aparımitam sukham akramya tisthati paramam var sevadher wa parasyoddharanam yat nışkāmatvam, sa hi sarva-kāma-mayah puruso'dhyavasāya-sam- kalpābhumāna-lıngo baddhah, atas tad-uiparīto muktah, atrarka āhur gunah prakrtı-bheda-vasād adhyavasāyātma-bandham upāga- to'dhyavasāyasya dosa-ksayādd hi moksah, manasā hy eva paśyati, manasā śrnotı, kāmah samkalpo vicikıtsā śraddhā'śraddhā dhrtr adhrtır hrīr dhir bhir ity etat sarvam mana eva, gunaugharr uhyamānah kalusīkrtaś cāsthiraś calo lupyamānah sasprho vyagras cābhımānıtvam prayāta itr, aham so mamedam ity evam manyamāno mbadhnāty ātmanātmānam jaleneva khecarah; atah puruso'dhyavasāyasamkalpābhimāna-lingo baddhah, atas tad- viparīto muktah, tasmāt mradhyavasāyo nihsamkalpo mrabhi- mānas tısthet, etan moksa-laksanam, esātra brahma-padavī eso'tra dvāravvaro'nenāsya tamasah pāram gamisyatı, atra hi sarve kāmāl samāhıtā, ity atrodāharantı yadā pañcāvatısthante jnānāni manasă saha, buddius ca na vicestate tām āhuh paramām gatım etad ukivāntarhrdayah sākāyanyas tasmai namaskrtvā yathāvad upacārī krla-krtyo marud uttarāyanam gato, na hy atrodvartmanā

840 The Princrpal Upanisads VI 30. gatih, eso'tra brahma-pathah, sauram dvāram bhuttvorddhvena vinırgatā, rty atrodāharatı anantā raśmayas tasya dīpavad yah sthito hrdı sıtāsıtāh kadru-nīlāh kapilā mrdu-lohrtāh urdhvam ekah sthitas tesām yo bhitvā sūrya-mandalam brahma-lokam atıkramya tena yāntı parām gatım yad asyānyad raśmi-śatam ürdhvam eva vyavasthitam tena deva-mkāyānām sva-dhāmānı prapadyate ye narkarūpās cādhastād raśmayo'sya mrdu-prabhāh zha karmopabhogāya tarh samsaratı so'vasah tasmāt sarga-svargāpavarga-hetur bhagavān asāv ādıtya

30 Aum One should be in a pure place, himself pure, abiding in goodness, studying the real, speaking of the real, meditating on the real, sacrificing to the real Henceforth absorbed m the real Brahman is he who yearns for the real, becomes another He has the reward of having his bonds (fetters) cut, becomes void of expectation, is freed from fear in regard to others as in regard to himself, vord of desire, he remains, having attained imperishable and immeasurable happiness Verily, freedom from desire is, as it were, the highest prize from the choicest treasure For a person who is made up of all desires, who has the marks of determination, conception and self-love is bound He who is the opposite of that is liberated On this point, some (the Samkhyas) say, it is the quality which, through the force of the differentiation of nature, binds the self with deter- mination (and the like) and from the destruction of the fault of determination (and the like) liberation (results) It is with the mind, verily, that one sees It is with the mind that one hears Desire, conception, doubt, faith and lack of faith, stead- fastness and lack of steadfastness, shame, meditation, fear, all this is truly mind Borne along and defiled by the stream of qualities, unsteady, fickle, bewildered, full of desire, distracted, one gets into the state of self-love In thinking I am he, this is mine, he binds himself with himself as a bird in a snare Hence a person who has the marks of determination, con- ception and self-love is bound He who is the opposite of that 1s liberated Therefore stand free from determination, free from conception, free from self-love This is the mark of liberation Ths is the path to Brahman in this world This is the opening of the door here in this world Through it one will go to the farther shore of darkness for therem are all desires contained

VI 3I. Maitrī Upanisad 84I (fulfilled) On this point they quote, 'When the five forms (of sense) of knowledge along with the mind stand still and the Intellect stirs not, that, they say, is the highest state ' Having spoken thus, Sakayanya had his heart (fixed) on the inner self Then Marut having bowed before him and properly honoured him, having obtamned his end, departed by the northern course of the sun for there is no way thither by a side-path This is the path to Brahma here in the world. Bursting open the door of the sun, he rose on high and departed On this point they quote, 'Endless are the rays of him, who, like a lamp, dwells in the heart, white and black, brown and blue, tawny and pale red One of them leads upwards piercing the solar orb, by it, crossing the world of Brahma they go to the highest path The other hundred rays lead upwards also and through them (the worshipper) reaches the abiding-places of the gods But the rays of dim colour which manifestly lead downwards by them one wanders here helplessly for experiencing (the fruits of) his deeds Therefore, the yonder blessed sun is the cause of creation, of heaven and of final emancipation ' Katha VI 10 16, Praśna I IO, C.U. VIII. 6 1, BU I. 5. 3. calo v. cañcalo sat the real, sadakhyam brahma. brahma-padam. path to Brahman, saksat-brahma-prāptr-mārgah. avatisthante stand stıll, niścalāni bhavanti. marui marud nama brhadrathah kyta-krlyah having attamed his end, avaptakamah By the upward course we reach the highest state or the abodes of the gods by the downward course we are reborn in the world of births and deaths

THE SELF'S RELATION TO THE SENSES AND THE MIND 31 kım-ātmakān vā etānīndriyāni pracaranty udgantā caite- sām tha, ko mıyantā vety āha; pratyāhātmātmakānītyātmā hy esām udgantā nıyantā vāpsaraso bhānavīyās ca marīcayo nāma, atha pancabhıh raśmıbhır vrsayān attı, katama ātmeti, yo 'yam suddhah putah śunyah šāntādi-laksanoktah svakair lingair uıpagrhyah, tasyaıtal lıngam alingasyagner yad ausnyam avıstañ cāpam yah śwva-tamo rasa ity eke; atha vak śrotram caksur manah prana tty eke, atha buddhir dhrtih smrtih prajna tad ity eke, atha te etasyaivam yathaiveha bīasyānkurāvātha phulıngā iāgnes ceti, atrodāharanti: dhūmārcirvş-

842 The Principal Upanisads vahneś ca yadvat khalıe visphuhngah, suryan mayukhas ca VI. 32

ta'harva tasya prānādayo var punar eva tasmād, abhyuccarantīha yathākra- mena 31. (One asks) Of what nature, verly, are these senses that go forth (towards their objects)> Who is the one that sends them out here and who restrains them? Another answers they are of the nature of self for the self is he who sends forth and restrains them There are enticing objects of sense and there are what are called the lummnous rays Now the self feeds on objects by the five rays Who is the self? He who has been defined as pure, clean, void, tranquil and of other marks He is to be apprehended by his own marks Some say that the mark of him who is without any mark is as heat and anything pervaded by it are to fire, or what the most agreeable taste is to water, others say that it is speech, hearing, sight, mind, breath, others say that it is understanding, steadfastness, memory, wisdom Now, verily, these are the marks of hım even as the sprouts here are the mark of a seed, as smoke, lght and sparks are the marks of a fire On this point they quote As indeed the sparks from fire, and likewise as the rays from the sun, living creatures and the rest in proper order again and again proceed from him here on earth See II 4, VI 28, ŚU VI 13, AU III 2, BU IV 4 18, Kena 2 The sprout remmnds us of the mnvisıble seed, bhimyantargata- tayā'drsyasya sad-bhāva-jnāpakā ankura Even so from the mam- festations of self we infer the reality of self 32 tasmād vā etasmād ălman sarve prānāh, sarve lokāh, sarve vedah, sarve devāh, sarvāni ca bhitany uccarant tasyopamsat satyasya salyam ıtı, atha yathardradhāgner abhyāhitasya prthag- dhūma mscaranty evam va etasya mahato bhūtasya mhsvasitam ctad yad rg-vedo yajur-vedah sāma-vedo' tharvāngirasā itthāsah, purānam, vıdyā, upansadah, ślokāh, sītrāny anuvyākhyānān vyākhyānāny asyarvartān višvā bhūtām 32 From him, indeed, who is in the self come forth all lving creatures, all worlds, all the vedas, all the gods and all beings Its mystic meaning is that it is the truth of the truth Know as from a fire laid with green (damp) wood, when kindled, clouds of smoke separately issue forth, so, verily, from this great being has been breathed forth that which is the Rg Veda, the Yajur Veda, the Sama Veda (hymns of), the Atharvans

VI. 33 Martri Upanisad 843 and the Angirasas, legendary stores, ancient lore, sciences, mystic doctrines, verses, aphorisms, explanations and com- mentaries From it, indeed, all these beings (come forth). See BU II. I 20, II 4 I0 upamsad mystıc doctrınes, upanıgamayıtrtvāt sāksāt rahasyam nama the truth of the truth empirical existence is the truth, the underlying truth of it is the self

33 pafcestako vā eso'gnıh samvatsarah tasyemā istakā yo vasanto grīsmo varsāh saradd hemantah, sa śirah-paksasī-prstha- pucchavan, eso'gnih purusavidah seyam prajā-pateh prathamā cıtıh, karair yajamānam antarıksam utksıptvā vāyave prāyacchat, prāno var vāyuh, prano'gns, tasyemā istakā yah prāno vyāno 'pānah samāna udānah, sa śırah-paksasī-prstha-pucchavān eso'gnil purusavidas tad ıdam antarıksam prajāpater dvtīyā cıtıh, karaır yajamānam dıvam utksiptvendrāya prāyacchat, asau vā adıtya ındrah, sarso'gnh, tasyemā istakā yad rg-yajuh sāmātharvāngırasā ıtıhāsah purānam sa śirah-paksasī-puccha- prsthavān eso'gnıh purusavrdah, sarsā dyauh prajāpates trtīyā cıtıhı, karair yajamānasyātmavde'vadānam karotr, yathātmavd uiksıpya brahmane prayacchat, tatranandī modī bhavatı 33 Verily, this (garhapatya sacrificial) fire with its five bricks is the year For that the bricks are these, spring, summer, the ramy season, autumn, winter So it has a head, two wings, a back and a tail, In the case of one who knows the person, this earth is Praja-patt's first sacrificial pile With its hands it raises the sacrificer to the atmosphere and offers hım to Vayu (the wind) Wind, verly, is breath Breath is the fire (daksinagns) For that the bricks are these, the prana breath, the vyāna breath, the apana breath, the samana breath and the udana breath So it has a head, two wings, a back and a tail In the case of one who knows the person, ths atmosphere is Prajā-patr's second sacrificial pile With its hands it raises the sacrificer up to the sky and offers him to Indra Verly, Indra is yonder sun He is this (third ahavaniya) fire For that the bricks are these, the Rg Veda, the Yajur Veda, the Sama Veda (the hymns of the), Atharvans and Angirasas, legendary stories, ancient lore, so it has a head, two wings, a back and a tail In the case of one who knows the person, this sky is Praja-patr's third sacrificial pile With its hands it presents the sacrificer to the knower of the self Then the knower of the self raises him up and offers him to Brahma There he becomes blissful and joyful.

844 The Principal Upamşads The three fires which are used in religious sacrifices are treated as VI. 34

three sacrificial piles crected by Praja-pal the lord of creation on earth, the atmosphere and the sky. The year, the wind and the sun rule in these three regions They raise the sacrificer to the next higher stage until, finally, he reaches Brahma

CONTROL OF THOUGHT IS LIBERATION 34 prthivīgārhapalyo'ntarikşam dakşināgmır dyaur āhavanīyah, tata eva pavamana-pāvakasucaya āvışkrtam etenāsya yajñam, yatah pavamana-pavaka-suci-samghato h jatharah, tasmad agnr yaştavyah cctavyah stotavyo'bhıdhyātavyah; yajamāno havır grhītvă devatabindhyanam icchati Inranya-varnah sakuno hrdyāditye pratışthtah madgur hamsas tejo-ursah so'smınn agnau yajamahe it capi mantrārtham vicinolt, tal savitur varenyam bhargo 'syabhıdhycyam yo buddhyantastho dhyāyīha manah-šantı-padam anusaraty atmany eva dhatte'treme sloka bhavantr I. yathā nırindhano vahnıh svayonāv upašāmyate tathā vrllı-kşayāc cıttam svayonāv upašāmyate 2. svayonāv upašāntasya manasah salya-kāmatah tndriyartha-vimūdhasyānrtāh karma-vašānugāh 73 citlam cva hi samsāram, tat prayatnena śodhayet yac cıttas tan-mayo bhavatı guhyam etat sanātanam 4 cıttasya hi prasādena hantı karma subhasubham prasannātmātman stlutvā sukham avyayam aśnute 5 samasaktam yatha cıttam jantor visaya-gocare yady evam brahman syat tat ko na mucyeta bandhanat 6 mano hi duwvidham proktam suddham casuddham eva ca aśuddham kamasamparkat śuddham kama-vivarntam 7 laya-vikşepa-rahıtam manah krivā suniścalam yadā yāty amanībhāvam tadā tat paramam padam 8 tāvan mano mroddhavyam hrdr yāvat ksayam gatam etaj jñānam ca mokşam ca śeşānye grantha-vıstarāh 9 samādhı-nırdhauta-malasya cetaso nivešıtasyātman yat sukham bhavet, na sakyate varnayıtum girā tadā, svayam tad antahkar- anena grhyate 10 apām apo'gnır agnau vā vyomni vyoma na laksayet, evam antargatam yasya manah sa parımucyate II mana eva manusyānām kāranam bandha-mokşayoh bandhaya vışayāsangım mokso mrusayam smrtam ato'nagnıhotryanagnıcid ajnānabhıdhyāyınām brāhmanah pada-

VI 34 Maitri Upanisad 845 uyomānusmaranam vıruddham, tasmād agnır yastavyah cetavyah stotavyo 'bludhyātavyah. 34 The earth is the garhapatya fire, the atmosphere is the daksina fire and the sky the ahavaniya fire Hence they are (called) the pure, the purifying, the bright By this the sacrifice is made manifest Since the digestive fire is the combination of the pure, the purifying and the bright, therefore this fire should be worshipped with oblations, is to be built (with bricks), is to be praised, is to be meditated upon The sacrificer, when he takes the oblation seeks (to perform) his meditation of the divimty thus. 'The bird of golden hue abides in the heart and in the sun, a diver-bird, a swan, of surpassing radiance. Let us worship him in the fire' Having recited, one discerns the meaning of this verse, the adorable splendour of Savitri should be meditated upon by him, who, abiding in his understandıng, meditates thereon Here he reaches the place of tranquillity for the mind He places it in the self, indeed, on this point there are these verses. Even as fire without fuel becomes extinct in its own place, even so thought, by the cessation of activity becomes extinct in its own source. Even in a mind which seeks the truth and has quieted down in its own place, there arise false ideas due to past acts when deluded by the objects of sense One's own thought, indeed, is samsāra; let a man cleanse it by effort What a man thinks, that he becomes, this is the eternal mystery For by the seremity of one's thought, one destroys all actions, good or bad Dwelling within the self, with a serene self, he enjoys imperishable happiness. If the thought of man is so fixed on Brahman as it is on the things of this world, who will not then be free from bondage? The mind, it is said, is of two kinds, pure and impure, impure from contact with desire and pure when freed from desire By freeing mind from sloth and distraction and making it motionless, he becomes delivered from his mind (reaches mindlessness), then that is the supreme state So long should the mind be restrained in the heart till it reaches its end, that is knowledge, that is liberation All else is but extensions of the knots that bind us to this life The happiness of a mind whose stains are washed away by concentration and who has entered the self, it cannot be here described by words It can be grasped by the inner organ (only) One cannot distinguish water in water, fire in fire or ether in ether, even so he whose mind has entered in, he is released completely Mind, in truth, is the cause of

846 The Principal Upanisads bondage and liberation for mankind; for bondage if it is bound VI 35

to objects, freedom from objects, that is called liberation Therefore, for those who do not perform the agnihotra sacrifice, who do not build up the fire, who are ignorant, who do not meditate, the remembering of the ethereal (heavenly) place of Brahman is obstructed Therefore that fire should be worshipped with oblations, should be built (with bricks), is to be praised, is to be meditated upon pavamana-pavaka-śuct These attributes are apphed to the different fires. garhapatyahı-pavamānah, daksınāgmh-pāvakah, āhavanīyah- sucir ih bhedah hıranya-varnah of golden hue, luranyavat prakāsamanah. dhatte places, anusandhatte. sva-yonau in its own place, svadhsthane kama-vwvarntam free from desire See Brahma-bindu U V I laya' sloth, sleepmness, layo ndra vksepah dıstractıon, balr-vısaya-smırlyadıh amanībhavam mindlessness almano mana upādhi-pravesa-krta-višesa- parıtyāgah amanībhāvah Cp. Yoga-vāsıstha cıttam kāranam arthānām tasmın satı jagat-trayam, tasmın ksine jagat ksīnam tat cıkrisyam prayatnatah 'Thought is the cause for all things When it is active there are the three worlds, when it subsides the world subsides Therefore the mind should be treated with diligence Bralma-bindu U 2, see also 3-5 Astāvakra Gītā II says Sarīram svarganarakau bandha-moksobhayam tathā kalpana-mātram evartai kım me kāryam cidatmanah 'The body, heaven and hell and so both bondage and liberation are but mental What then have I (who am) essentrally mntelligence to do with them?' This passage equates asraya with sabda Brahman whose pravylt or concomitant differentiation leads to the universe Its punfication or unification leads to asabda or utter voidness, snyatva 35 namo'gnaye prthuvī ksıte loka-smrie lokam asmar yajamān- aya dhehr, namo vāyave'ntarıkşa-ksıte loka-smrte lokam asmar yaja- mānāya dheht, nama ādıtyāya dıvı-ksıte loka-smrte lokam asmai yajamānāya dhehi, namo brahmane sarva-ksite sarva-smrle sar- vam asmar yajamānāya dhehi, hıranmayena pātrena satyasyāpıhıtam mukham tat tvam pūsann apāurnu satya-dharmāya vişnave yo'sā ādıtye purusah so'sā aham, eșa ha vai satya-dharno yad

VI 35 Maitrī Upamsad 847 adıtyasya ādıtyatvam tac chuklam, purusam, alngam, nabhaso' ntargatasya tejaso'msamātram etad yad ādıtyasya madhya ivety aksiny agnau cartad brahmartad amrtam etad bhargah etat satya- dharmo nabhaso'ntargatasya tejaso'msamātram etad yad ādrtyasya madhye amrtam yasya hi somah pranā vā apyayankura etad brahmartad amrtam etad bhargah etad satya-dharmo nabhaso'ntar- gatasya tejaso'msa-mātram, etad yad ādıtyasya madhye yajur dīpyaty aum apo yyotīraso'mrtam brahma bhur bhuvah svar aum. astapādam śucım hamsam trı-sūtram anum avyayam dvz-dharmo'ndham tejasendham sarvam pasyan paśyatı nabhaso'ntargatasya tejaso'msa-mātram etad yad ādıtyasya madhye udıtvā mayukhe bhavata etat savit satya-dharma etad yajur etat tapa etad agnir etad vāyur etat prāna etad āpa etac candramā eiac chukram, etad amrtam, etad brahma-visayam, etad bhanur arnavas tasmınn eva yajamānāh saındhava wva vlīyanta esā vai brahmarkatātra h sarve kāmāh samāhita ity atrodaharantı amsu-dhāraya ivānuvāterıtah samsphuraty asāv antargah surānām, yo hawvamuit sa saut, sa dvartavıt, sarkadhām etah syat tad ātmakas ca. ye vindava wābhyuccaranty ajasram, vidyud wā- bhrārcisah parame vyoman, te'rciso var yasasa āśraya-vāšāj jatā- bhirūpa wa krsna-vartmanah 35 Adoration to Agni (Fire), who dwells in the earth, who remembers the world Bestow the world on this worshipper Adoration to Väyu (wind) who dwells in the atmosphere, who remembers the world Bestow the world on this worshipper . Adoration to the Aditya (the sun), who dwells in heaven, who remembers the world Bestow the world on this worshipper." Adoration to Brahma, who dwells m all, who remembers all. Bestow all on this worshipper, With a golden vessel is the face of the real covered That do thou, O Pusan, uncover, that we may reach the Eternal real, the pervader 2 He who is the yonder person in the sun, I myself am he Verily, that which is the sunhood of the sun is the eternal real. That is the bright, the personal, the sexless Of the bright power that pervades the sky, it is only, a portion, which is, as it were, in the midst of the sun, the eye and in fire That is Brahman, that is the immortal, that is splendour Of the bright power that pervades the sky it is only a portion which is the nectar in the midst of the sun, of which the moon and the living creatures too are only offshoots. That is Brahman, that is immortal, that is : See Taittiriya Samhuā VII 5 24 I, > 1sa 15, 16, BU V. 15 I

848 The Principal Upanisads splendour, that is the eternal real Of the bright power that VI 36

pervades the sky it is only a portion which shines as the Yajur Veda in the midst of the Sun that is aum, water, light, essence, immortal, Brahman bhur, bhuvas, svar, aum The eight-footed, the pure, the swan, three-stringed, minute, the impershable, blind to the two attributes (of good and evil), kindled in the light, he who sees him sees all Of the bright power that pervades the sky it is only a portion, which, rsing in the midst of the Sun becomes the two lght rays That is the knower, the eternal, real, that is the Yajus, that is heat, that is fire, that is wind, that is breath, that is water, that is the moon, that is the bright, that is the immortal, that is the place of Brahman That is the ocean of light In it, indeed, the wor- shippers become dissolved like (a lump of) salt I It is the one- ness with Brahman for in it are all desires contained 2 On this point they quote Even as a lamp moved by a gentle breeze, he who dwells within the gods shines forth He who knows this, is the knower, he knows the difference, having grasped the oneness, he becomes identified with it They who nse forth perpetually like spray drops (from the sea) like lıghtnings from the light within the clouds in the highest sky, they, by virtue of their entrance into the light of glory appear like crests of flame in the track of fire.

prthwvi-ksite' who dwells in the earth, prthivi-loka-mvasāya. satya-dharmaya vsnave that we may reach the eternal real, the pervader; satya-dharma-uşnusvarūpa-prāptaya uir alıngam sexless, lınga-varyıtam strī-pun-napumsakādı-bheda-rahrtam dvi-dharmo'ndham. blind to the two attributes (of good and evil).

pa-rahıtam dvābhyam punya-pāpābhyām andham anavabhāsamānam punyapā- brahma-usayam the place of Brahman, brahma-prapti-dvaram savit. the knower, uda jnanena saha vartata ttr sant, vidvan 36 dve va va khalv ete brahma-jyotiso rūpake sāntam ckam samrddham carkam, atha yac chantam tasyādhāram kham, atha yat samrddham ıdam tasyānnam, tasmān mantrauşadhāyā- misa-purodāsa-sthālī-pākādıbhır yastavyam antarvedyām ăsny avaśıstair anna-pānais cāsyam āhavanīyam itı maivā tejasah samrddhyai punya-loka-vintyarthāyāmrtatvāya cātrodāharantı agnı-hotram juhuyātsvarga-kāmo yama-rājyam agmştomenābhiya- 1 BUII 4 I2 3 CU. VIII 1 5, Maitri VI 30 and 38

VI 37 Maitri Upanisad 849 yatı soma-rājyam ukthena, sūrya-rājyam sodašınā svārājyam atirātrena prājāpatyam āsahasra-samvatsarānta-kratunett: vartyādhāra-sneha-yogād yathā dīpasya samsthitih, antaryāndopayogād ımau sthitāv ātmašucī tathā. 36 Verily, indeed, of the Brahma hight there are these two forms, one, the tranquil and the other the abounding Now of that which is tranquil, space is the support, of the other which is the abounding, food here is the support Therefore one should offer sacnfice in the sacrificial altar with sacred hymns, herbs, ghee, flesh (sacrificial), cakes, boiled rice and the lke, and also with food and drink cast into the mouth, knowing the mouth to be the ahavaniya fire for the sake of abundance of vigour, for winning the world of sanctity and for immortality On this point they quote. He who is desirous of heaven should offer the agmthotra sacrifice One wins the kingdom of Yama by the agnistoma sacrifice, the kingdom of the moon by the uktha, the kingdom of the Sun by the sixteen-day sacrifice, the kingdom of independence by the atiratra sacrifice, the Kingdom of Praja-patt by the sacrifice which continues to the end of a thousand years As the continued existence of a lamp is because of the union of wick, support and oil, so also the self and the bright (sun) continue to exist because of the union of the Inner One and the world egg. The two selves are the witness and the experiencing self. The former is tranquil and the latter is full of activity tejasah vıgour, jnana-balādı-mmittam pragalbhyam. svārajyam the kingdom of independence or the kingdom of Indra: mndradhisthito loka-visesah Even as the lamp burns so long as there is oil to be consumed so the light of Brahman remains divided as the individual soul and the Sun so long as the latent brightness of previous actions in the incorporated being and in the world are not exhausted If the Sun is taken as the symbol of the cosmic process it means that the process will contmnue until all men are liberated 37 tasmad aum ity anenartad upāsītāparimitam tejas, tat tredhabhihtam agnav aditye prane'thaisa nady anna-bahum ity esagnau hutam ādıtyam gamayati, ato yo raso'sravat sa udgītham varsati, teneme prānāh, pranebhyah prajā ity atrodāharanti: yadd havır agnau huyate tad adityam gamayatt, tat suryo raśmibhir varşatı, tenannam bhavati, annadbhutanamutpattirtyevamhyaha: agnau prāstāhutıh samyag ādityam upatisthate, adıtyaj jayate vrstir vyster annam tatah prajah

850 The Principal Upanrsads 37. Therefore one should meditate with the syllable aum on VI 38 that unlimited splendour That has been manifested threefold, in the fire, in the sun, in the breath Now this is the channel by which the abundance of food offered in this fire goes up to the sun The sap which flows therefrom ramns down like the udgitha chant By this living creatures here exist From lrving creatures come offspring On this point they quote The oblation which has been offered in the fire goes to the sun The sun rams that down with his rays Thereby arises food From food the production of beings For thus has it been said, the offering properly cast in the fire goes toward the sun, from out of the sun comes rain, from the rain food, from food living beings nadī. channel, dvara-rūpa See Manu III. 76. 38 agnı-hotram juhvano lobha-jalam bhinattr, atah sammoham chıtva na krodhān stunvānah kāmam abhıdhyāyamānas tatas catur- jālam brahma-kosam bhındad, atah param-akāsam atrahr saurasau- myāgneya-sāttvıkānı mandalānı bhittvā tatah suddhah sattvāntaras- tham, acalam, amriam, acyutam, dhruvam, vişnu-samjñtam, sarvāparam dhāma salyakāma-sarvajnalva-samyuktam, svatan- tram, cattanyam, sve mahimni tışthamānam pašyatı atrodāharanti. ravr-madhye sthitah somah soma-madhye hutaśanah, tejo-madhye sthitam sativam sattva-madhye sthito'cyutah Sarīra-prādesāngustha-mātram anor apy anvyam dhyātvātahpara- malām gacchati, atra hi sarve kāmāh samāhitā iı, atrodāharantı, anguştha-prādesa-sarīra-mātram pradīpa-pratāpavat duis tridhā l, tad brahmābhistūyamanam maho devo bhuvanāny āvwveśa aum namo brahmane namah 38 He who performs the agmhotra sacrifice rends the net of selfish desire Then having cut through bewilderment he does not approve of anger Meditating on desire, he cuts through the fourfold sheath of Brahma Thence he goes to the lughest space There having broken through the spheres of the sun, of the moon, of the fire and of the pure being, he, then, being purified himself, he sees the intelligence which abides in the pure being, immovable, immortal, indestructible, enduring, bearing the name of Visnu, the ultimate abode, endowed with love of truth (or the desires) and omniscience, independent, which stands in its own greatness On this point they quote In the midst of the sun stands the moon, in the midst of the moon the fire, in the midst of fire stands pure being, in the midst of pure being stands the indestructible one Having

VI 38 Mattri Upanişad 851 meditated on him who is of the measure of a thumb within the span (of the heart) an the body, who is smaller than the small, then one goes to the supreme condition. For in that all desires are contamed On this point they quote: Having the measure of a thumb within the span in the body like the flames of a hght burning twofold or threefold, the Brahma who is praised, the great god, has entered (all) the worlds Aum, adoration to Brahma, yea, adoration. VI 28, VI 23, VI 30, VI. 35. He who makes the fire sacrifice tears up the snare of greed, cuts down delusion and breaks with anger. of the measure of a thumb within the span in the body sarire prade- Sa-matra-parımtam hrdayam tatrānguştha-mātram kamalam. pradīpa-pratapavat like the flame of a light, pradīpa-sikhavat

852 The Principal Upanışads VII. 3. CHAPTER VII THE SELF AS THE WORLD-SUN AND ITS RAYS I agnır gayatram trivrd rathantaram vasantah prāno nak- şatrāņı vasavah purastād udyanti, tapantı, varşantı, stuvant, punar vısantı, antar vivareneksantı, acıntyo'mūrto gabhīro gup- to'navadyo ghano gahano mrgunah suddho bhasvaro gunabhug bhayo'nırvrttır yogiśvarah, sarvajno magho'prameyo'nadyantah, śrımān, ajo, dhīmān anırdesyah, sarvasrk, sarvasyātmā, sarvabhuk, sarvasyesānah, sarvasyāntarāntarah I. The Fire, the gayatri metre, the trivrt hymn, the rathantara chant, the spring season, the upward breath, the stars, the vasu gods (these), rse in the east, they warm, they rain, they praise, they enter again within and look out through an opening He Is unthinkable, formless, deep (unfathomable), hidden, blame- less, compact (solid), impenetrable, free from qualities, pure, brilhant, enjoying (the play of the three) qualities, fearful, unproduced, themasteryogin, omniscient, mighty,1mmeasurable, without beginning or end, possessing all excellence, unborn, wise, indescribable, the creator of all, the self of all, the enjoyer of all, the lord of all, the mnmost being of everything vasu gods deva-gana-visesah. deep, unfathomable duravagahah. compact solıd, abhedyah bhayah. fearful, because he is the all-devouring tıme, kalarupah maghah mighty or worshıpful, maghavān indrah pūryah 2 ındras tristup pancadaso brhad-grīsmo vyānah somo rudrā daksınata udyantı, tapantı, varsantı, stuvantı, punar visanti, antar-vıvarena īkşantı. anādyanto'parımito'paricchinno'parapra- yoyyah, svatantro'lıngo'mūrto'nantasaktır dhātā bhāskarah 2 Indra, the tristubh metre, the pancadasa hymn, the brhat chant, the summer season, the vyana breath, the moon, the Rudra gods rise in the south, they warm, they ramn, they praise, they enter again within and look out through an opening He is without beginning or end, unmeasured, unlimited, not to be moved by another, independent, without any marks (signs), formless, of endless power, the creator, the maker of light (the enlightener) 3 maruto jagatī saptadaso varrūpam, varșā apānah šukra ādıtyāh pascād udyantı, tapantı, varsantı, stuvantı, punar-visantt, antar vivarenekşantı, tac chāntam, asabdam, abhayam, asokam,

VII 6. Maitrī Upanisad 853 anandam, trotam, sthiram, acalam, amrtam, acyutam, dhruvam, vışnu-sanyjītam, sarvāparam dhāma 3 The Maruts, the jagati metre, the saptadasa hymn, the Varipa chant, the rainy season, the apana breath, the planet Venus, the Aditya gods, these rise in the west. They warm, they ramn, they praise, they enter again within and look out through an opening That is tranquil, soundless, fearless, sorrowless, blssful, satisfied, steadfast,immovable, immortal, un- shaking, enduring, bearing the name of Visnu, the highest abode. 4 viśve devā anustub ekavımso varrājah sarat samāno varunah sādhyā uttarata udyantı, tapantı, varsantı, stuvantı, punar visanti, antar vivareneksantı, antah-suddhah, pūtah, sūnyah, śānto'prāno mırātmānantah 4 The Viśve devas, the anustubh metre, the ekavimsā hymn, the Varraja chant, the samana breath, Varuna, the sadhya gods, rse in the north They warm, they rain, they praise, they enter again within, and look out through an opening He is pure within, clean, void, tranquil, breathless, selfless, endless 5 mutrāvarunau panktıs irinava-trayastrımso śākvara-rarvate hemanta-sısırāudāno'ngrrasas candramā ūrddhvā udyantı, tapanti, varsantı, stuvantı, punar vısantı antar vivareneksantı, prana- vākhyam pranetāram, bha-rupam, vigata-nıdram, vyaram, vimr- iyum, viśokam 5 Mitra and Varuna, the pankt metre, the trinava and the trayastrımsa hymns, the Sakvara and Rawata chants, the winter and the dewy seasons, the udana breath, the Angirasas, the moon rise from above They warm, they rain, they praise, they enter again within, and look out through an opening Him who is called pranava, the impeller, whose form is light, sleepless, ageless, deathless, sorrowless 6 samı-rähu-ketüraga-rakso-yaksa-nara-vihaga-sarabhebhāda- yo'dhastad udyantı, tapanti, varsantı, stuvanti, punar visantt, antar vivareneksantı, yah prājno vıdharanah sarvāntaro'ksarah, śuddhah, pūtah, bhantah, ksantah, sāntah 6 Saturn, Rähu (the dragon's head), Ketu (the dragon's tail), serpents, the Räksasas, Yaksas, men, brds, deer, elephants and the like nse from below. They warm, they rain, they praise, they enter again within and look out through an opening. He who is wise, the ordainer, within all, imperishable, pure, clean, shimng, patient, tranquil vrdharanah the ordaıer, vidhārako varnāśrama maryādāyāh

854 The Principal Upanisads VII 8 THE WORLD-SELF esa hı khalv atmantarhrdaye'nīyān iddho'gnir wva viśvarū- po'syaıvānnam ıdam sarvam asmınn otā rmāh prajāh, eşa ātmāpahatapāpmā vyaro vimrtyur visoko'vicıkitso'vrpāśah sat- ya-samkalpah, satya-kāmah, esa parameśvarah, esa bhūtādhpatth, esa bhüta-palah, esa setuh, vidharanah, esa hi khalv ātmeśānah sambhur bhavo rudrah prajāpatır viśva-srkhıranya-garbhah satyam prāno hamsah śāstācyuto visnur nārāyanah, yaścarso'gnau yas cāyam hrdayev yaścāsāv ādıtye sa esa ekah, tasmar te višva-rūpāya satye nabhası hıtāya namah 7 And he, verily, is the self within the heart, very subtile, kindled like fire, endowed with all forms Of him all this is food In him are woven creatures here He is the self which is free from evil, ageless, deathless, sorrowless, free from uncertainty, free from fetters, whose conception is the real, whose desire is the real He is the supreme lord, he is the ruler of beings, he is the protector of beings He is the determining bridge This self, verily, is the lord, the beneficent, the existent, the terrible, the lord of creation, creator of all, the golden germ, truth, life, spirt, the ruler, the unshaken, the pervader, Nārāyana He who is in the fire, he who is here in the heart, he who is yonder in the sun, he is one To thee who art this, endowed with all forms hidden in the real space, be adoration ursva-rüpah endowed with all forms, sarva-rūpo varsvanarah otāh voven, āśrıtāh, patā wva tantujātam āsrıtya sthitāh See B.U III 6, III 8 setu bridge See BU IV 4 22, CU VIII 4 I htāya hıdden, nıhıtāya 8 athedanīm jnānopasargā rājan moha-jālasyaişa var yonth, yad asvargyath saha svargyasyasa valye purastad ukte'py adhah stambenāślışyantı, atha ye cănye ha nıtya-pramuditā miyapra- vasıtā, mtya-yācanakā nıtyam silpopajīvino'tha ye canye ha pura-yācakā ayājya-yāakāh šudra-sısyāh, sūdrās ca sāstra-vid- vāmso'tha ye cānye ha cata-jata-naia-bhata-pravranta-rangāvatā- rıno rājakarmanı patıtādayo'tha ye cānye ha yakşa-rākşasa-bhūta- gana-pısācoraga-grahādīnām artham puraskriya samayāma ity evam bruvānā, atha ye cānye ha vrthā kaşāya-kundalınah kāpālın- o'tha ye canye ha vrtha tarka-drştānta-kuhakendrajālaır vaidıkeşu parısthatum icchanti, tarh saha na samvaset, prakāśya-bhitā vat te taskarā asvargya ity evam hy aha* naırātmya-vāda-kuhakaır mıthyā-drştanta-helubhih, bhrāmyan loko na jānātı veda-vıdyāntarantu yat

VII. 9. Maitrī Upanişad 855 8. Now then, the hindrances to knowledge, O King. This is indeed the source of the net of delusion, the association of one who is worthy of heaven with those who are not worthy of heaven, that is it Though it is said that there is a grove before them, they cling to a low shrub. Now there are some who are always hilarious, always abroad, always begging, always making a living by handicraft And others there are who are beggars in town, who perform sacnfices, for the unworthy, who are the disciples of Sudras and who, though Sudras, are learned in the scriptures And others there are who are wicked, who wear their hair in a twisted knot, who are dancers, who are mer- cenanes, travelling mendicants, actors, those who have been degraded in the King's service And others there are who, for money, profess that they can allay (the evil influences) of Yaksas (sprıtes), Rāksasas (ogres), ghosts, goblıns, devils, ser- pents, imps and the like And others there are who, under false pretexts, wear the red robe, earrings and skulls And others there are who love to distract the behevers in the Veda by the jugglery of false arguments, comparsons and paralogisms, with these one should not associate These creatures, evidently, are thieves and unworthy of heaven. For thus has it been said The world bewildered by doctrines that deny the self, by false comparisons and proofs does not discern the difference between wisdom and knowledge gnānopasargah, hındrances to knowledge, mānotpattı-vghātakā hetavah vrthā falsely, mıthyā veda-ndya wisdom and knowledge, vedāvdyā. knowledge and ignorance The caste prejudice comes out here with reference to the Sūdras. 9 brhaspatır var sukro bhūtvendrasyābhayāyāsurebhyah ksayā- yemām avrdyām asrjat, tayā śivam aśivam ity uddiśanty aśıvam sıvam itr, vedādi-sāstra-hımsaka-dharmābhıdhyānam astv iti vadantı, ato narnām abludhīyetāny atharsā bandhyevaisā hy āha ralı-mātram phalam asyā vrttacyutasyeva nārambhanīyety evam dūram ete viparīte visūcī, avrdyā yā ca vrdyeti jñātā vidyābhīpsıtam nacıketasam manye, na tvā kāmā bahavo vıdyām cavdyām ca yas tad vedobhayam saha, lolupante

avdyayā mriyum tīrtvā vdyayā amrtam aśnute

356 The Principal Upanisads VII I0 avıdyāyām antare veşlyamānāh, svayam dhīrah panditam manyamānāh, dandramyamānāh parıyantı mūdhā andhenarva nīyamānā

9 Verly, Brhaspatı (the teacher of the gods) became Sukra yathandhāh

(the teacher of the demons) and for the security of Indra and for the destruction of the demons created this ignorance By this (they) declare the inauspicious to be auspicious and the auspicious to be inauspicious They say that there should be attention to the (new) law which is destructive of the (teaching of the) Vedas and the other scnptures Therefore one should not attend to this teaching It is false It is like a barren woman. Mere pleasure is the fruit thereof as also of one who has fallen from the proper course. It should not be attempted For thus has it been said Widely opposed and divergent are these two, the one known as ignorance, and the other as knowledge I (Yama) think that Naciketas is desirous of obtaining knowledge and many desires do not rend you He who knows at the same time knowledge and ignorance together, having crossed death by means of ignorance he wins the Immortal by knowledge Those who are wrapped up in the midst of ignorance, fancying themselves alone wise and learned, they wander, hard smitten and deluded like blind men led by one who is himself bhnd Cp C U VIII 7 śwam auspicious, sukhakaram asıvam mauspicious, akalyanam, duhkham uddısantı declare, kathayantı ratt-matram mere pleasure, of a passing nature, tatkalikam phalam asyā na bhavr-subha-phalam astr knowledge and ignorance See Katha II 4, Isa II, Katha II 5, harng crossed death by ignorance karmanısthaya mrtyum indyot- MUI28 pattı-pratıbandhakam pāpam tīrtvā'tıkramya vıdyayā aupanısadayā 'mrtatvam moksam aśnute prāpnot vestyamānāh wrapped up, putra-paśu-dhana-ksetrādr-trsnā-pāśa- sataıh samvestyamānah dandramyamānāh hard smıtten, kutılām anekarūpām gattm gac- chantah jarā-marana-rogadr-duhkha-satarr upadrūyamānāh i vā parıyantt wander, samsara-mandale parrbhramanh I0 devāsurā ha var ya ātma-kāmā brahmano'ntıkam prayātāh, tasmar namaskrivocuh, bhagavan, vayam atma-kamah sa ivam n0

VII II. Maitri Upanisad 857 brithīti, atas cıram dhyātvā'manyatānyatātmāno var te'surā, ato'nyatamam etesam uktam, tad ime mudha upajivanty abhis- vangınas taryābhıghātino'nrtābhısamsinah satyam rvānrtam paś- yantindrajalavad ity, ato yad vedesv abhihıtam tat satyam yad vedesüktamtad udvāmsa upajīvantı, tasmād brāhmano nāvardikam adhīyītāyam arthah syād ıti 10 Venly, the gods and the demons, being desirous of (knowing) the self went into the presence of Brahma Having bowed before him they said, Revered Sir, we are desirous of (knowing) the self, so do you tell us. Then, after having reflected a long while, he thought in hmself. Verily, these demons are desirous of a self different (from the true one) Therefore, a very different doctrine was told to them On that these deluded (demons) here live their life, with intense attachment, destroying the means of salvation and praising what is false. They see the false, as if it were true, as in jugglery. Therefore what is set forth in the Vedas, that is the truth On what is said in the Vedas, on that wise men live their life. Therefore a Brahmana should not study what is not of the Veda This should be the purpose See CU VIII 8 anyatätmanah v ayatatmanah, not self-subdued. with intense attachment atyasaktah tat-parah They live according to another idea of the self than the reality, deluded, attached, expressing a falsehood, as f by an enchantment they see the false as the true. tarth the means, the raft by which to cross the ocean of samsara. tiryate anayett tarıh samsara-sāgarātikramaņa-sādhanam ātma-tatt- va-jñānam

MEDITATION ON AUM AND ITS RESULTS II elad vā va tat svarupam nabhasah khe'ntarbhūtasya yat param tejas tat tredhābhıhitam agnā āditye prāna etad vā va tat svarüpam nabhasah khe'ntarbhutasya yad aum ity, etad aksaram anenawva tad udbudhnyatı, udayatı, ucchvasatı, ajasram brahmadhĩ- yālambam vātravaitat samīrane prakāśa-praksepakausnya-sthānī- yam etad dhumasyeva samīrane nabhası prasākhayarvotkramya skandhātskandham anusaraty apsu praksepako lavanasyeva ghrtasya causnyam wabhidhyatur vistrtir wartad ityatrodaha- ranti atha kasmād ucyate vaidyuto yasmād uccāritamātra eva sarvamı sarīram vidyotayati, tasmād aum ityanenaitad upāsī- tāparımitam tejal

858 The Principal Upanşads VII II. I. puruşas cākşuşo yo'yam daksıno'ksıny avasthıtah, ındro'yam asya jāyeyam savye cākşınyavasthıtā 2. samāgamas tayor eva hrdayāntargate susau, tejas tal-lohıtasyātra pinda evobhayos tayoh 3. hırdayād āyalī tāvac caksuşy asmın pratısthitā sāraņī sā tayor nādī dvayor ekā dvrdhā satī 4. manah kāyāgnim ahantı sa prerayats mārutam, mārutas türası caran mandram janayatı svaram 5 khajagnıyogād hrdı samprayuktam, anor hy anur dvranuh kantha-dese jıhvāgra-dese tryanukam ca viddhi vinirgatam matrkam evam āhuh. 6. na pasyan mrlyum paśyatı na rogam nota duhkhatam sarvam hi pasyan paśyatı sarvam āpnotr sarvasah 7. cākşuşah svapna-cārī ca suptah suptāt paras ca yah bhedas carte'sya catvāras tebhyas turyam mahattaram 8. trşvekapac cared brahma tripāc carats cottare, satyanrtopabhogārthāh dvartī-bhāvo mahātmana itr dvaiti- bhāvo mahātmana itt IT Verly, the nature of the ether within the space (of the heart) is the same as the supreme bright power This is manı- fested in a threefold way, in fire, in the sun and mn the breath of life Verily, the nature of the ether within the space (of the heart) is the same as the syllable aum With this syllable, indeed, that (light) rises up (from the depths) goes upwards and breathes forth Verily, It becomes for ever, the support of the meditation on Brahma In the breathing, that (bright power) has its place in the heart that casts forth light In the breathing that is like the action of smoke, for when there is breathing the smoke rses to the sky in one column and follows afterwards one branch after another That is like throwing salt into water, like heat in melted butter, like the range (of the thought) of a meditator On this point they quote, now, why is it said to be lightning? Because in the very moment of going forth it hghts up the whole body Therefore one should meditate with the syllable aum that boundless light The person who is in the eye, who abides in the right eye, he is Indra and his wife abides in the left eye The union of these two (takes place) within the hollow of the heart and the lump of blood which is there is mndeed the life-vigour of these two There is a channel extending from the heart up to the eye and fairly fixed there That is the channel which serves both of them, by being divided

VII. II Maitrī Upanişad 859 in two though but one The mind stirs up the fire of the body; that sturs the wind The wind, then moving through the chest produces the low sound As brought forth in the heart, by contact with the fire of friction it is smaller than the smallest, 1t becomes double (the mimmum size) in the throat, know that it is treble on the tip of the tongue and when it comes forth they call it the alphabet. The seer does not see death, nor sickness, nor any sorrow The seer sees the all and becomes all everywhere He who sees with the eye, who moves in dreams, who is sound asleep and he who is beyond the sound sleeper, these are a person's four distinct conditions Of these the fourth is greater than the rest. Brahman with one quarter moves in the three and with three-quarters in the last. For the sake of expenencing the true and the false the great self has a dual nature, yea, the great self has a dual nature. See B U. IV 2 3, C.U. VII. 26. 2. aasram. for ever, naırantaryena Veda is said to be the expression of the mind of Iśvara isvara- cd-vistāro vedah susau' hollow, chidre. For the four conditions of the self, see Ma.U.

EE

SUBĀLA UPANISAD

This Upanisad belongs to the Sukla Yajur Veda and is in the form of a dialogue between the sage Subala and Brahma, the creator God. It discusses the nature of the universe and the character of the Absolute

I.I. Subāla Upanisad 863 I THE ORIGIN OF THE WORLD AND OF THE FOUR CASTES I tad āhuh, kım tad āsīt, tasmar sa hovāca, na san nāsan na sad asad ıtı, tasmāt tamah samjāyate, tamaso bhutādıh, bhūtādeh ākāsam, ākāsād vāyuh, vāyor agnıh, agner āpah, adbhyah prihivī; tad andam samabhavat; tat samvatsara-mātram usıtva durdhākarot, adhastād bhumim, uparıstād ākāsam, madhye puruso divyah, sahasra-sīrsā purusah, sahasrākşah, sahasra-pāt, sahasra-bāhur ıtt so'gre bhūtānām mrtyum asrat, tryakşaram, trisiraskam, trıpādam khandaparasum, tasya brahmābhıdheti, sa brahmānam eva vveśa, sa mānasān sapta-putrān asrjat, te ha virājah satya mānasān asrjan, te ha prajā-patayo brāhmano'sya mukham āsīd, bāhü rājanyah kriah, ūrū tad asya yad vaisyah, padbhyām šūdro ajāyata. candramā manaso jātas cakso sūryo ajāyata, śrotrād vāyuś ca prānaś ca, hrdayāt sarvam idam jāyate I (He) discoursed on that What was there then? To him (Subāla) he (Brahmā) said It was not existent, not non- existent, neither existent and non-existent From that emerged darkness, from darkness the subtle elements, from the subtle elements ether, from ether air, from air fire, from fire water, from water earth, then there came into being the egg; that (egg) after incubation for a year split in two, the lower one being the earth and the upper one being the sky; in the middle (between the two parts) there came mnto being the divine person, the person with a thousand heads, a thousand eyes, a thousand feet and a thousand arms. This (person) created death the foremost of all beings, the three-eyed, three-headed and three- footed Khandaparasu. Of hım Brahmā became afraid. He got hold of Brahma alone He (Brahma) created seven sons out of his mind These (seven) created in their turn, out of their minds, seven sons filled with truth These are, verily, the Praja-patts Out of his (the divine person's) mouth came forth the Bräh- manas, out of hıs arms were made the Rajanyas (the Kşatrıyas), out of his (two) thighs the Vaisyas were produced and from his feet came forth the Sūdras From his mind came the moon, and from his eyes came the sun and from his ear came forth air and the vital principle From his heart sprang forth all this In the beginning was the formless state which cannot be described

864 The Principal Upamsads II I as either existent or non-existent or as both Cp RV Nasadiya Sūkta X 129 The first existent was darkness, the principle of objectivity, the void which has to be illumined The egg is the world-form and the person is the world-spirt Earth and heaven are generally represented as the two forces whose interaction produces the manifold universe Subjection to death, the principle of unceasing change is the characteristic of the cosmic process

II CREATION OF OTHER BEINGS I apānān nışāda-yaksa-rāksasa-gandharvās cāsthıbhyah par- vatā lomabhya osadhi-vanaspatayo lalātāt krodhajo rudro jāyate, tasyaıtasya mahato bhūtasya nihśvasitam evartad yad rgvedo yajurvedah sāmavedo'tharvavedah šıkşā kalpo vyākaranam, mıruktam chando yyotısām ayanam nyāyo mīmāmsā dharma- śāstrānı vyākhyānāny upavyākhyānānı ca sarvām ca bhutān hıranya-jyotır yasmınn ayam atmādhıksıyantı bhuvanān viśvā ālmānam dvrdhākarot, ardhena strī ardhena purusah, devo bhūtvā devan asrjat, rsır bhūtvā rsīn yaksa-rākşasa-gandharvān grāmany āranyāms ca pasun asrjat, tarā gaur rtaro'nadvān rtaro vadave taro'śva itara gardabhītaro gardabha itarā visvambharītaro viś- vambharah so'nte varśvānaro bhūtvā samdagdhvā sarvām bhūtām prthivy apsu pralīyata āpas tejası pralīyante, tejo vāyau vilīyate, vāyur ākāše vılīyata ākāsam ındrıyesv ındrıyān tanmātresu tanmātrānı bhūtādau vlīyante, bhūtādır mahatı vilīyate, mahān avyakte vılīyate, avyaktam aksare vılīyate, akşaram taması vilīyate, tamah pare deva ekībhavatt parastān na san, nāsan, nāsadasad ıty etan mrvānānušāsanam itt vedānušāsanam itt vedānusāsanam I From the apåna of the Person (sprang forth) the Nısădas (forest tribes) as also the Yaksas, the Räksasas and the Gand- harvas, from the bones the mountams, from the hars herbs and trees of the forest, from the forehead Rudra, the embodı- ment of anger Of this great person's outbreathing are the Rg Veda, the Yajur Veda, the Sama Veda, the Atharva Veda, Sksā (pronunciation), Kalpa Sutras, grammar, lexicography, prosody, the science of the movements of the heavenly bodies, the Nyaya logic, investigation of the rules of conduct and nature of reality, the codes of conduct, commentaries and sub-commentaries and all other things relating to all beings

III I Subāla Upanışad 865 That light of gold (the world-spirt) in whom are reflected the self and all the worlds, (he) split his own form into two, half female and half male. Becoming a celestial he created the celestials, becoming a seer he created seers and similarly the Yaksas, the Räksasas, the Gandharvas, village folk, and forest dwellers and ammals he created, the one a cow, the other a bull, the one a mare, the other a stallion, the one a she-ass, the other a he-ass, the one the earth goddess, the other the lord of the world (Visnu) At the end he, (the same world spint) becoming Vaisvanara, completely burns all existing things (dissolves the world), earth dissolves in water, water dissolves in fire, fire dissolves in air, air dissolves in ether, ether in the senses, the senses in the subtle elements, the subtle elements dissolve in their subtile sources, the subtile sources dissolve in the principle of mahat, the principle of mahat dissolves in the principle of the Unmanifested and the principle of the Unmamfested dissolves in the Imperishable The Impershable dissolves in the darkness. The darkness becomes one with the transcendent (Brahman) Beyond the transcendent there is no (other) existence nor non-existence nor both existence and non-existence This is the doctrine relating to liberation This is the doctrine of the Veda; this is the doctrine of the Veda. from the hairs, herbs and trees of the forest see BU I I I the one a cow and the other a bull see BU I 4 4. mīmamsa investigation, it is taken as referring to both Purva and Ullara Mimamsas, the first relates to the nature of duty, dharma, and the second to the nature of Brahman. The order of dissolution Is the reverse of the order of evolution and the account is based on the Sämkhya theory

III LIBERATION AND THE WAY TO IT I asad vārdamagra asīt ajātam, abhūtam, apratısthitam, asabdam, asparsam, arüpam, arasam, agandham, avyayam, amahāntam, abrhantam, ajam, ātmānam matvā dhīro na śocatı. aprānam, amukham, aśrotram, avāg, amano'tejaskam, acaksuskam, anāma- gotram, asıraskam, apām-pādam, asnigdham, alohitam, apra- meyam, ahrasvam, adīrgham, asthūlam, ananv analpam, apāram, anırdesyam, anapāvrtam, apratarkyam, aprakāšyam, asamvrtam, anantaram, abāhyam, na tad aśnāti kin cana, na tad aśnātr kaś canaitad vat satyena dānena tapasānāśakena brahmacaryena

866 The Principal Upanışads IV. I mırvedanenānāsakena şadangenarva sādhayet, etat trayam vikseta damam danām dayām it, na tasya prana utkramanty atraiva samavalīyante, brahmarva san brahmāpyetr ya evam veda I In the beginning this was non-existent He who knows (the Brahman) as unborn, uncaused, unestablished (m any- thing else), devoid of sound, devoid of touch, devoid of form, devoid of taste, devoid of smell, impenshable, not dense, not prodigious, originless, as one's own self (he), sorrows not That which is lifeless, mouthless, earless, speechless, mindless, splen- dourless, devoid of name and clan, headless, devoid of hands and feet, devoid of attachment, devoid of glowing redness (like fire), immeasurable, not short, not long, not gross, not minute (lıke a speck), not small, not great, not definable, not obscure, not demonstrable, not manifest, not shrouded, without an intenor, without an exterior It does not feed on anything nor does anything feed on it One should attain this (Brahman) by recourse to the six means of truthfulness, charty, austerity, fasting, chastity (of mind and body) and complete indifference to worldly objects (renunciation of all objects which do not help the attainment of the knowledge of the self) One should also attend to the following three, self-control, chanty and compassion The pranas (vital airs) of this (knower of Brahman) do not go out; even where he is they get merged He who knows thus, becoming Brahman remains as Brahman alone See BU III 8 8 Brahman is described in negative terms and the means for its attainment are mentioned While this is the ultimate reahty, the world can be accounted for by the concepts of the Supreme Person and the world-spirit IV THE THREE STATES OF WAKING, DREAM AND DREAMLESS SLEEP I hrdayasya madhye lohıtam māmsapındam, yasmıms tad daharam pundarīkam kumudam ivānekadhā vikasıtam, hrdayasya dasa chidrānı bhavantı, yeşu prānāh pratısthitāh, sa yadā prānena saha samyujyate tadā paśyantı nadyo nagarām bahūn vivrdhāni ca, yadā vyānena saha samyujyate tadā pašyatı devams ca rsīmś ca, yadā apānena saha samyujyate tadā pašyatı yaksa-rāksasa- gandharvān, yadā udānena saha samyujyate tadā paśyatı deva-lo- kān devān skandam jayantam cetr, yadā samānena saha sam-

IV I Subāla Upanisad 867 yujyate tadā paśyatı deva-lokān dhanāni ca, yadā vairambhyeņa saha samyujyate tadā pasyatr drstam ca śrutam ca bhuktam cābhuktam ca sac cāsac ca sarvam pašyatı athemā daśa daśa nādyo bhavantı tāsām ekarkasya dvāsaptatir dvāsatatıh śākhā nādī sahasrānı bhavanti. yasminn ayam ātmā svapiti šabdānām ca karoti. atha yad dvitīye samkośe svapıti tademam ca lokam param ca lokam pasyatı, sarvān šabdān vijānātı, sa samprasāda ıty ācaksate, prānah sarīram parıraksatı, harıtasya nīlasya pītasya lohitasya śvetasya nādyo rudhirasya purna athatraitad daharam pundarīkam kumudam wanekadhā vikasıtam yathā kesah sahas- radhā bhinnas tathā hitā-nāma nādyo bhavanti hrdy ākāse pare koše drvyo'yam atmā svapiti. yatra supto na kam cana kāmam kāmayate, na kam cana svapnam paśyati, na tatra devā na deva-lokā yajnā nāyajnā vā, na mātā na pitā na bandhur na bāndhavo na steno na brahmahā tejaskāyam amrtam salıla evedam salılam vanam bhūyas tenaiva mārgena jāgrāya dhāvati samrād tt hovāca. I In the centre of the heart is a lump of flesh of red colour. In it the dahara of the white lotus blooms with its petals spread in different directions like the red lotus. There are ten hollows in the heart In them are established the (chief) vital airs When the individual soul is yoked with the prana breath, then he sees rivers and cities, many and varied. When yoked with the vyana breath, then he sees gods and seers. When yoked with the apana breath then he sees the Yaksas, the Rāksasas and the Gandharvas When yoked with the udana breath, then he sees the heavenly world and the gods, Skanda, Jayanta and others When yoked with the samana breath, then he sees the heavenly world and wealth (of all kinds). When yoked with the vatrambha, then he sees what he has (formerly) seen, what he has (formerly) heard, what he has (formerly) enjoyed or not enjoyed, whatever is existent or non-existent. In fact he sees all (in the waking state) (In the subtle sheath) these branch into ten branches of ten each. Out of each of these branch out seventy-two thousands of nadis. In these (ramifications) the soul experiences the state of dream and causes sounds to be apprehended Then in the subtle second sheath the soul expenences dreams, sees this world and the other world and knows all sounds (The soul) declares it to be the state of serene perception (In this state) the vital air protects the (gross) body. The branched nadis are filled with fluids of greenish yellow, blue, yellow and white colours Then in that in which the FE*

868 The Principal Upanisads V I. dahara is enclosed in the white lotus-like sheath which has bloomed like the red lotus, with its petals spread in different directions, are manifest nadis called the Hita, of the size of a thousandth section of the hair In the ether of the heart situated in the interior of the sheath, the divine soul attains the state of sleep When in the state of sleep (the soul) does not desire any desires, does not see any dreams In it there are no gods or worlds of gods, no sacrifices or absence of sacrifices, neither mother nor father, nor kinsmen nor relations, neither a thief nor a killer of a Brahmana His form is one of radiance, of immortality. He is only water and remains submerged Then' by resorting to the same course he leaps into the waking state He rules on all sides, said (Brahma to the sage Subala) dahara, see CU VIII. I I pundarika white lotus kumuda red lotus. part-raksalt protects Life is devoted to its functions and keeps guard over the body We have here a repetition of the description of hita which extends from the heart of the person towards the surrounding body Small as a hair divided a thousand times, these arteries are full of a thin fluid of vanous colours, white, black, yellow, red In these the person dwells When sleeping he sees no dreams He becomes then one with the life principle alone When we wake up from the state of sleep we get back to the experience of dreams in the dream state and experiences of the world in the waking state See Ma U V THE INDIVIDUAL SELF'S FUNCTIONS AND THE SUPREME SPIRIT I. sthānān sthāmbhyo yacchatt nādī tesām mbandhanam, caksur adhyātmam, drastavyam adhıbhūtam, ādıtyas tatrādhı- daıvatam, nādī teşām mıbandhanam, yas caksusı yo drastavye ya ādıtye yo nādyām yah prāne yo vyñāne ya ānande yo hrdy ākāse ya etasmın sarvasmınn antare samcaratı so'yam atmā, tam ātmānam upāsītājaram, amrtam, abhayam, asokam, anantam I (The supreme self) bestows on the different local func- tionaries their (respective) spheres of action The nādis are the links establishing connection with them (the different organs) The eye is the sphere of the self, what is seen is the sphere of the objective, the sun is the divine principle (exercising its

V4 Subāla Upansad 869 influence in aid of the self) The connecting link (between the self and the organ of the eye) is the (concerned) nadi He who moves in the eye, in what is seen, in the sun, in the nadi, in the life principle, in the (resultant) knowledge, in the bliss (derived from such knowledge), in the ether of the heart, in the interior of all these is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless

2 Srotram adhyātmam, śrotavyam adhibhütam, disas tatrād- Iudarvatam, nādī tesām nıbandhanam, yah srotre yah śrotavye yo dıksu yo nādyām yah prāne yo viñāne ya ānande yo hrdy ākāśe ya etasmın sarvasminn antare samcaratı so'yam atmā, tam ālmānam upāsītājaram, amrtam, abhayam, asokam, anantam 2 The ear is the sphere of the self, what is heard is the sphere of the objective, the (guardians of the) quarters are the divine principles The connecting link is the nadi He who moves in the ear, in what is heard, in the quarters, in the nadis, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all those is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless 3 nāsādlıyātmam, ghrātavyam adlubhūtam, prthivī tatrā- dindaivatam, nādī tesām nıbandhanam, yo nāsāyam yo ghrātavye yahı prthuvyām yo nādyām yah prāne yo vynāne yo ānande yo hrdy akāse ya etasmın sarvasmınn antare samcaratı so'yam ātmā, tam atmānam upāsītājaram, amrtam, abhayam, asokam, anantam 3 The nose is the sphere of the self what is smelt is the sphere of the objective Earth is the divine principle The connecting Iink is the nadi He who moves in the nose, in what is smelt, in earth, in the nadi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these, in this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless 4 nıhvādhyātmam, rasayıtavỳam adhıbhūtam, varunas tatrā- dhıdarvatam, nādī tesām mıbandhanam, yo jihvāyām, yo rasa- yıtavye, yo varune, yo nādyām, yah prāne yo vijnāne ya ānande yo hrdy ākāse ya etasmın sarvasmınn antare samcaratı so'yam ātmā, tam ātmānam upāsītājaram, amrtam, abhayam, asokam, anantam

870 The Principal Upanisads 4 The tongue is the sphere of the self, what is tasted is the V 7

sphere of the objective Varuna is the divme principle The connecting link is the nādi He who moves in the tongue, in what is tasted, mn Varuna, mn the nadi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless 5. tvag adhyātmam, sparsayıtavyam adhıbhūtam, vāyus tatrā- dludarvatam, nādī tesām nıbandhanam, yas tvacı, yab sparsayi- tavye, yo vāyau, yo nādyām, yah prāne yo vynane, ya anande, yo hrdy akase ya etasmın sarvasmınn antare samcaratı, so'yam ātmā, tam ātmānam upāsītājaram, amrtam, abhayam, asokam, anantam 5 The skin is the sphere of the self, what is touched is the sphere of the objective. Air is the divine principle The con- necting link is the nadi. He who moves m the skin, in what is touched, mn the air, in the nadi, in the hfe-principle, mn the knowledge, in the blss, in the ether of the heart, in the interior of all these is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless 6 mano'dhyātmam, mantavyam adhıbhūtam, candras tatrā- dhıdarvatam, nādī tesām mbandhanam, yo manasi, yo mantavye, yaś candre, yo nādyām, yah prāne, yo vynane, ya anande, yo hrdy ākāše ya etasmın sarvasminn antare samcaratı so'yam ātmā, tam atmānam upāsītājaram, amrtam, abhayam, asokam, anantam 6. The mind is the sphere of the self, what is minded is the sphere of the objective The moon is the divine principle The connecting link is the nadi He who moves in the mind, mn what is minded, in the moon, in the nădi, in the lfe-principle, in the knowledge, mn the bliss, in the ether of the heart, mn the interior of all these is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless 7 buddhır adhyatmam, boddhavyam adhibhitam, brahma tatrādhıdarvatam, nādī tesām mbandhanam, yo buddhan, yo boddhavye, yo brahmanı, yo nādyām, yah prāne, yo vijnāne, ya ānande, yo hrdy ākāse ya etasmın sarvasmınn antare samcarati so'yam ātmā, tam ātmānam upāsītājaram, amrtam, abhayam, néokam, anantam

V I0 Subāla Upanisad 87 7. Understanding is the sphere of the self, what is understood is the sphere of the objective Brahma is the divme principle. The connecting link is the nadi He who moves in the under- standing, in what is understood, in Brahma, in the nadi, mn the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self One should meditate on this self, which is devoid of old age, which is free from death, which is fearless, sorrowless, endless

8 ahamkaro'dhyātmam, ahamkartavyam adhibhūtam, rudras tatrādlndarvatam, nādī tesām nıbandhanam, yo'hamkāre, yo 'hamkartavye, yo rudre, yo nādyām, yah prāne, yo vijñāne, ya ānande, yo hrdy ākāse, ya etasmın sarvasminn antare samcaratı so'yam ālmā, tam ātmānam upāsītājaram, amrtam, abhayam asokam, anantam 8 The self-sense is the sphere of the self The contents of self-sense are the sphere of the objective Rudra is the divine principle. The connecting link is the nadi He who moves in the self-sense and in the contents of self-sense, in Rudra, in the nadi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless. 9. cıttam adhyātmam, cetayıtauyam adhıbhūtam, ksetrajñas tatrādhıdaıvatam, nādī tesām mbandhanam, yaś cıtte, yas ceta- yıtavye, yah ksetrajne, yo nādyām, yah prāne, yo vynāne, ya ānande, yo hrdy ākāse, ya etasmin sarvasminn antare samcarati so'yam ātmā, tam atmānam upāsītājaram, amrtam, abhayam, asokam, anantam. 9 The thinking mind is the sphere of the self, what is thought is the sphere of the objective. Ksetrajna (the knower of the field) is the divmne principle The connecting lınk is the nādi. He who moves in the thinking mind, in what is thought, in the Ksetrajña, in the nādi, in the life-principle, in the knowledge, in the bhss, in the ether of the heart, in the interior of all these is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless I0. vāg adhyātmam, vaktavyam adhibhūtam, vahnh tatrādhidar- vatam, nādī tesām nıbandhanam, yo vāct, yo vaktavye, yo agnau, yo nādyām, yah prāne yo vijnāne, ya ānande, yo hrdy ākāse ya

872 The Principal Upanisads V. 13 etasmın sarvasminn antare samcaratt so'yam ātmā, tam ātmānam upāsītājaram, amriam, abhayam, asokam, anantam I0 Voice is the sphere of the self What is spoken is the sphere of the objective Fire is the divme principle The con- necting link is the nadi He who moves in the voice, n what s spoken, in fire, in the nadi, in the life principle, in the know- ledge, in the bliss, in the ether of the heart, in the intenor of all these is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless

II hastāv adhyātmam, ādātavyam adhıbhūtam, ındras tatrā- dludaivatam, nādī teşām mbandhanam, yo haste, ya ādātavye, ya ındre, yo nādyām, yah prāne, yo vyjnāne, ya ānande, yo hrdy ākāse, ya etasmin sarvasmınn antare samcaratı, so'yam atmā, tam ātmānam upāsītājaram, amrtam, abhayam, asokam, anantam IT The hands are the sphere of the self, what is handled is the sphere of the objective Indra is the divine principle The connecting link is the nadi He who moves in the hands, in what is handled, in Indra, in the nadi, in the life-principle, mn the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless I2 pādāv adhyātmam, gantavyam adhibhūtam, visnus tairā- dhıdaıvatam, nādī tesām nibandhanam, yah pāde, yo gantavye, yo visnau, yo nādyām, yah prāne, yo vijňāne, yaānande, yo hrdyākāse ya etasmın sarvasmınn antare samcaratı, so'yam atmā, tam ātmānam upāsītājaram, amrtam, abhayam, asokam, anantam I2 The feet are the sphere of the self What is traversed by feet is the sphere of the objective Visnu is the divme prnciple. The connecting link is the nadi. He who moves on the feet, m what is traversed, in Visnu, in the nadi, in the life- principle, in the knowledge, mn the bliss, in the ether of the heart, in the interior of all these is this self. One should meditate on this self which is devoid of old age which is free from death, which is fearless, sorrowless, endless

. 13. pāyur adhyātmam, vsarjayıtavyam adhıbhūtam, mrtyus tatrādhıdaıvatam, nādī tesām mıbandhanam, yah pāyau, yo ursarjyıtavye, yo mriyau, yo nadyam, yah prane, yo vijnane, ya ānande, yo hrdy ākāse ya etasmin sarvasminn antare samcaratt,

V. 15 Subāla Upanisad 873 so'yam atmā, tam atmānam upāsītājaram, amrtam, abhayam, asokam, anantam 13 The excretory organ is the sphere of the self What is excreted is the sphere of the objective Death is the divine principle The connecting link is the nadi He who moves in the excretory organ, in what is excreted, in Death, in the nādi, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interor of all these is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless 14 upastho'dhyātmam, ānandayitavyam adhıbhūtam, prajā- patıś tatrādhıdarvatam, nādī tesām nbandhanam, ya upasthe, ya ānandayıtavye, yah prajā-patau, yo nādyām, yah prāne, yo vyňāne, ya ānande, yo hrdy ākāse, ya etasmin sarvasminn antare samcaratı, so'yam ātmā, tam ātmānam upāsītājaram, amrtam, abhayam, aśokam, anantam 14 The generative organ is the sphere of the self What Is enjoyed (as sexual satisfaction) is the sphere of the objective Praja-pats is the divine principle The connecting link is the nadi He who moves in the generative organ, in what is enjoyed, in Praja-pat, in the nadī, in the life-principle, in the knowledge, in the bliss, in the ether of the heart, in the interior of all these is this self One should meditate on this self which is devoid of old age, which is free from death, which is fearless, sorrowless, endless. I5 esa sarvajña, esa sarvešvara, esa sarvādhipath, eso 'ntaryāmī, esa yonıh sarvasya sarva-saukhyaır upāsyamāno na ca sarva-saukhyāny upāsyatı, veda-sāstrair upāsyamano na ca veda-sāstrāny upāsyatı, yasyānnam idam sarve na ca yo'nnam bhavatt, atah param sarva-nayanah prasāstānna-mayo bhūtātmā, prāna-maya ındrıyātmā, mano-mayah samkalpātmā, vyjñāna- mayal kālātmā, ānanda-mayo layātmārkatvam nāstr dvartam kuto martyam nasty amrtam kuto nantah prajno na bahih prajno nobhayatah prajño na prajnana-ghano na prajño naprajño'pi no vıdıtam vedyam nāstīty etan mrvāņānusāsanam iti, vedānušāsanam ıtı, vedānušāsanam, 15. This (self) is all-knowing This is the lord of all This is the ruler of all. This is the indwelling spint This is the source of all This, that is resorted to by all forms of happiness, does not stand in need of happiness of any kind This, that is adored by all the Vedic texts and scriptures does not stand in need

874 The Principal Upanişads VI I of Vedic texts and scriptures Whose food is all this but who (himself) does not become the food of any For that very reason (it 1s) the most excellent, the supreme director of all Consisting of food (it is) the self of (all) gross objects, consisting of life (1t is) the self of (all) sense organs, consisting of mind (it is) the self of (all) mental determmnation, consisting of intelligence (it is) the self of time, consisting of bliss, (it is) the self of dis- solution. When there is not oneness whence (can arise) duality? When there is not mortahty, whence (can arise) immortality? (It is) not (endowed) with internal knowledge nor with external knowledge, nor with both these kinds of knowledge, not a mass of knowledge, not knowledge, nor not-knowledge, not (pre- viously) known nor capable of being known This is the doctrine relating to liberation. This is the doctnne of the Veda This 1s the doctrine of the Veda. See Mã. U 7 kalatma, the self of time. The witness self facing kala or the princple of temporal happenings The highest cannot be spoken of as non- dual or dual, mortal or immortal

VI NĀRĀYANA, THE BASIS AND SUPPORT OF THE WORLD I naweha kım canāgra āsīd amūlam, anādhāram, imāh prajāh prajāyante, dıvyo deva eko nārāyanas caksuš ca drastavyam ca, nārāyanah śrotram ca śrotavyam ca, nārāyano ghrānam ca ghrātavyam ca, nārāyano jıhvā ca rasayıtavyam ca, nārā- yanas tvak ca sparsayıtavyam ca, narāyano manas ca mantavyam ca, nārāyano buddhis ca boddhavyam ca, nārāyano 'hamkāraś ca ahamkartavyam ca, nārāyanas cıtiam ca cetayrtavyam ca, nārāyano vāk ca vaktavyam ca, nārāyano hastau cādātavyam ca, nārāyanah pādau ca gantavyam ca, nārāyanah pāyuś ca vsar- jayıtavyam ca, nārāyana upasthaš cānandayıtavyam ca, nārā- yano dhātā, udhātā, kartā, ukartā, dıvyo deva eko nārāyana ādıtyā, rudrā, maruto vasavo'surnāv rco yajūmşı sāmām, mantro'gnır ājyāhutır nārāyana udbhavah, sambhavo drvyo deva eko nārāyano mātā, prtā, bhrātā, mvāsah, saranam, suhrd, gatır nārāyano vırājā sudaršanā ntā saumyāmoghā kumārāmrtā satyā madhyamā nāsīrā šıšurāsurā sūryā bhāsvatī vyneyanı nādī-nāmān dıvyānı garjatı, gāyatı, vātı, varsatı, varuno'ryamā

VI. I. Subāla Upanısad 875

candramāh kalā kalır dhātā brahmā praja-patır maghavā drvasās cārdha-divasāś ca kālāh kalpāś cordhvam ca diśaś ca sarvam nārāyanah purusa evedam sarvam yad bhutam yac ca bhavyam utāmrtatvasy esāno yad annenātırohatı tad vısnoh paramam padam sadā pasyantı sūrayah dıvīva caksur ātatam tad viprāso vipanyavo jāgrvāmsah samindhate vsnor yat paramam padam tad etan mırvānānušāsanam itı, vedānušāsanam itı, vedānušā- sanam I Whatever (we see in this world) did not, verily, exist at the beginning (of creation). So all these creatures became root- less, supportless, The one divine Nārayana alone (1s the mainstay of all creation), the eye and what is seen The ear and what is heard are Narayana, the nose and what is smelt are Nārayana, the tongue and what is tasted are Narayana The skin and what is touched are Narayana. The mind and what is minded are Nārayana The understanding and what is understood are Narayana The self-sense and its contents are Narayana The thinking mmnd and what is thought are Narayana The voice and what is spoken are Narayana The two hands and what is handled are Narayana The two feet and what is traversed are Narayana The excretory organ and what is excreted are Närāyana The generative organ and what is enjoyed (as sexual satısfaction) are Narayana The sustamner, ordamer, the doer, the non-doer, the celestial radiance are the one Narayana The Adityas, the Rudras, the Maruts, the Avins, the Rk, the Yajur, the Sama Vedas, the hymns (employed in sacrifices), the sacnficial fires, the offerings and the acts of offering, what arses (out of the sacrificial ntes) are the celestial radiance, the one Narayana Mother, father, brother, abode, shelter, friend and the path (leading to life eternal) are Nārāyana, the Vraja, the Sudarsana, the Jita, the Saumya, the Amogha, the Amrta, the Satya, the Madhyama, the Nāsīra, the Śisurā, the Asurā, the Sürya, the Bhasvati are to be known as the names of the divine channels (The self that has to course through the channels) roars (like thunder), sings (like a faery spint), blows (hke wind), ramns He is Varuna, the Aryaman, the moon, (he is the) divisions of time, the devourer of time, the creator, Praja-patt, Indra, the days and the half days, the divisions of time, aeons and great aeons He is up and in all

876 The Principal Upamsads the directions All this is Narayana All this, what has been and VII I

what is yet to be is only the person and symbol of immortalty which continues (as Soma) by food (which contains hie-sus- taining Soma) Sages see constantly that most exalted state of Visnu as the eye sees the sky These learned (knowers of Brahman), with their passions cast away, with therr inner senses alert, declare clearly (to ignorant people) that most exalted state of Visnu This is the doctrine leading to liberation This is the doctrine of the Veda This is the doctrine of the Veda sages see constantly see Muktika U I 83

VI NĀRĀYAŅA, THE INDWELLING SPIRIT OF ALL I antah Sarīre nihito guhāyām aja eko mtyo yasya prthivī sariram yah prthivim antare samcaran yam prlhivī na veda, yasyapak sariram yo'po'ntare samcaran yam apo na viduh, yasya tejah sarīram yas tejo'ntare samcaran yam tejo na veda, yasya vāyuh Šarīram yo vayum antare samcaran yam vayur na veda, yasyākāśalı śarīram ya ākāsam antare samcaran yam ākaso na veda, yasya manah sarīram yo mano'ntare samcaran yam mano na veda, yasya buddhh sarīram yo buddhim antare samcaran yam buddhır na veda, yasyāhamkārah sarīram yo'ham- karam antare samcaran yam ahamkāro na veda, yasya cıttam śarīram yas cıttam antare samcaran yam cıttam na veda, yasyā- vyaktam śarīram yo'vyaktam antare samcaran yam avyaktam na veda, yasyaksaram sarıram yo'ksaram antare samcaran yam aksaram na veda, yasya mrtyuh śarīram yo mrtyum antare samcaran yam mrtyur na veda, sa eva sarva-bhūtāntarātmāpaha- tapāpmā dıvyo deva eko nārāyanah etām vıdyām apāntarata- māya dadâv apāntaratamo brahmane dadau, brahmā ghorān- gırase dadau, ghorāngırā raikvāya dadau, rarkvo rāmāya dadau, rāmah sarvebhyo bhūtebhyo dadāv ity evam mrvānānusasanam ıtı, vedānušāsanam itı, vedānusāsanam I. There abides for ever the one unborn in the secret place within the body The earth is his body, he moves through the earth but the earth knows him not The waters are his body, he moves through the waters but the waters know him not Light is his body, he moves through the light but the light knows him not Air is his body, he moves through the air but the air knows him not Ether is his body, he moves through

VIII I Subāla Upanisad 877 the ether but the ether knows him not Mind is his body, he moves through the mind but the mind knows him not Under- standing is his body, he moves through the understanding but understanding knows him not Self-sense is his body, he moves through the self-sense but the self-sense knows him not. Thinking mind is his body, he moves through the thinking mind but the thinking mind knows him not The Unmamifest is his body, he moves through the Unmanifest but the Unmanı- fest knows him not The Impershable is his body, he moves through the Imperishable but the Imperishable knows him not. Death is his body, he moves through death but death knows him not He alone is the mndwelling spirit of all beings, free from all evil, the one divine, radiant Narāyana This udyā (wisdom) was imparted to Apäntaratamas Apantaratamas imparted it to Brahma Brahma imparted it to Ghora Angiras Ghora Angiras imparted it to Raikva Raikva imparted it to Rama and Rama imparted it to all beings This is the doctrine leading to lberation This is the doctrine of the Veda This 1s the doctrine of the Veda See BU III 7.3

VIII SELF AND THE BODY I antah śarīre nihito guhāyām śuddhah so'yam ātmā sarvasya medo-māmsa-kledāvakīrne sarīramadhye'tyantopahate cıtra-bhittı- pratīkāse gandharva-nagaropame kadalī-garbhavan mıhsāre jala- budbudavac cancale nıhsrtam atmānam, acıntyarūpam, dıvyam, devam, asangam, suddham, tejaskāyam, arūpam, sarveśvaram, acıntyam, asarīram, nıhıtam guhāyām, amrtam, vibhrājamānam, anandam, tam paśyantı vdvāmsas tena laye na paśyantı. I This self abiding within the secret place in the body of all beings is pure. Though mntimately connected with the interior of the body, which is full of stinking fluid oozing out of the fat and the flesh, resembling (for its durabilty) the wall painted in a picture (for its invulnerabilty) the city of the Gandharvas (a castle in the air), as substanceless as the pith of a plantain tree, as fickle as a bubble of water, the self is pure The learned perceive the self, of inconceivable form, radiant, divmne, non-attached, pure, with a body of radiance, formless, lord of all, inconceivable, incorporeal, abiding in

878 The Principal Upanışads IX I the secret place, immortal, shining (of the form of) blss When it subsides they do not percerve. The similes used here indicate the fragility of the human body The inner self remains unaffected by the changes of the body

IX THE DISSOLUTION OF THE UNIVERSE I atha harnam raikvah papraccha, bhagavan, kasnun sarve 'stam gacchantīti tasmar sa hovāca, caksur evāpyetr yac caksur evāstam etr draslavyam evāpyeti yo draştavyam evāstam etr, ādıtyam evāpyetr ya ādıtyam evāstam etr, virājam evāpyeti, yo vrājam evāstam etr, prānam evāpyetr yah prānam evāstam etr, vynānam evāpyetr yo vyjnānam evāstam eti, ānandam evāpyetr ya ānandam evāstam etr, turīyam evāpyeti yas turīyam evāstam ett, tad amrtam, abhayam, asokam, ananta-nırbījam evāpyetīti hovāca I Then Raikva asked thus Venerable Sir, in what do all things reach their extinction? To him he rephed He (the self) who absorbs the eye alone, in his own self does the eye reach its extinction (or disappearance) He who absorbs (forms) that are seen, in his own self do the (forms) that are seen reach extinction He who absorbs the sun, in his own self does the sun reach extinction He who absorbs the Viraja, mn him does Viraja reach extinction He who absorbs life, in him does life reach extinction He who absorbs knowledge, in him does knowledge reach extinction He who absorbs bliss, in him does bliss reach extinction He who absorbs the turīya, in him does turīya reach extinction (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman This he said absorbs responds to adtya the sun Different deities exercise beneficent influence over different organs seedless the mndividual self has the basis or seed of individuality while the supreme Brahman has not this seed vijnana knowledge It is repeated because the knowledge of tastes Is different from the knowledge of smells and so on 2 Śrotram evapyeti yah śrotram evāstam etr, śrotavyam evāpyett yah śrotavyam evāstam ett, dišam evāpyetr yo dišam evāstam eti, sudaršanam evāpyetr yah sudarsanam evāstam etr, apānam evāpyets yo'pānam evāstam etr, vynānam evāpyetr yo vrjnānam evāslam ett,

IX. 4. Subāla Upanisad 879 tad amrtam, abhayam, ašokam, ananta-nirbījam evāpyetīti hovāca 2 He who absorbs the ear, in him does the ear reach extinc- tion He who absorbs (sounds) that are heard, in him do (the sounds) that are heard reach extinction He who absorbs the directions, in him do the directions reach extinction He who absorbs the Sudarsana, in him does the Sudarsana reach ex- tinction He who absorbs the downward breath, in him does the downward breath reach extinction He who absorbs know- ledge, in him does knowledge reach extinction (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman Thus he said

3 nāsām evāpyeli yo nāsām evāstam etr, ghrātavyam evāpyeti yo glırātavyam evāstam etr, prthivīm evapyeti yah prthivīm evāstam etr, jıtām evāpyeti yo jitām evāstam eti, vyānam evāpyet yo vyānam evāstam etr, vyñānam evāpyeti yo vjñānam evāstam eti, tad amrtam, abhayam, asokam, ananta-nirbījam evāpyeti hovāca 3 He who absorbs the nose, in him does the nose reach extinction He who absorbs (the smells) that are experienced by the nose, in him do the smells reach extinction He who absorbs the earth, in hum does the earth reach extinction He who absorbs the jita nadi in hun does the nta reach extinction. He who absorbs the vyana breath, in him does the vyāna breath reach extinction. He who absorbs knowledge, in him does knowledge reach extinction (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Bralman. Thus he said.

4 nıhvam evāpyetr yo nıhvām evāstam eti, rasayitavyam evāp- yetı yo rasayitavyam evāstam et, varunam evāpyetr yo varunam cvāstam eti, saumyam evāpyeti yah saumyam evāstam eti, udānam evāpyeli ya udānam evāstam eti, vynānam evāpyeti yo vijnānam evāstam etr, tad amytam, abhayam, asokam, ananta-nirbījam cvāpyetr hovāca 4 He who absorbs the tongue, in him does the tongue reach extinction He who absorbs the tastes, in him do the tastes reach extinction He who absorbs Varuna, in him does Varuna reach extinction He who absorbs the Saumya (nadi), in him does the Saumya reach extinction He who absorbs the udana (breath), in him does the udana (breath) reach extinction. He who absorbs knowledge, in him does knowledge reach

880 The Principal Upanışads IX 7 extinction (The indrvidual self) merges in the immortal, sorrowless, endless, seedless Brahman Thus he said Varuna is the lord of the waters 5 tvacam evāpyeti yas tvacam evāstam etr, sparsayravyam evāpyeti yah sparsayıtavyam evāstam etı, vāyum evāpyet yo vāyum evāstam eti, mogham evāpyeti yo mogham evāstam ett, samānam evāpyetr yah samānam evāslam et, vijnanam evāpyeh yo vijnānam evāstam ett, tad amrtam, abhayam, asokam, anan- ta-nirbījam evāpyets hovāca 5. He who absorbs the skin, in him does the skin reach extinction He who absorbs the touch, in him does the touch reach extmction. He who absorbs air, in him does air reach extinction He who absorbs the mogha (nadi), mn him does mogha reach extmction He who absorbs the samana breath, in him does the samana breath reach extinction. He who absorbs knowledge, in him does knowledge reach extinction (The individual self) merges in the immortal, sorrowless, endless, seedless Brahman Thus he said 6. vācam evāpyeti yo vācam evāstam elt, vaktavyam evāpyett yo vaktavyam evāstam eti, agnım evapyett yo'gnım evāstam ett, kumāram evāpyeti yah kumāram evāstam eti, vairambham evāp- yelı yo vaırambham evāstam eti, vijnānam evāpyets yo vijftānam evāstam eti, tad amrtam, abhayam, asokam, anania-nırbījam evāpyetīti hovāca 6 He who absorbs the vocal organ, in him does the vocal organ reach extinction He who absorbs spoken expressions, in him do the spoken expressions reach extinction He who absorbs fire, in him does the fire reach extinction Hewho absorbs the kumara (nadi), in hum does the kumara reach extinction He who absorbs the Vatrambha (vital air),m him does Varrambha reach extinction He who absorbs knowledge, in him does that knowledge reach extinction (The individual self) merges mn the immortal, sorrowless, endless, seedless Brahman, Thus he said 7 hastam evāpyetr yo hastam evāstam etr, ādātavyam evāpyet ya ādātavyam evāstam etr, ındram evāpyet ya indram evāstam eti, amrlam evāpyetı yo amytam evāstam etī, mukhyam evāpyett yo mukhyam evāstam eti, vijnānam evāpyet yo vyñanam evāstam ett, tad amriam, abhayam, asokam, ananta-nırbījam evāpyetīti hovāca.

IX 9 Subāla Upanisad 88I 7 He who absorbs the two hands, in him do the two hands reach extinction He who absorbs what is handled, in him does what is handled reach extinction He who absorbs Indra, in hum does Indra reach extinction He who absorbs the amrta (nadi), in him does the amrta (nadt) reach extinction He who absorbs the mukhya (mukhya prana, chief vital air), in hım does the mukhya reach extinction. He who absorbs the knowledge, in him does the knowledge reach extinction. (The individual self) merges in the immortal, sorrowless, endless, seedless Brahman Thus he said 8 pādam evāpyeti yah pādam evāstam eti, gantavyam evāpyet yo gantavyam evāstam etr, visnum evāpyetr yo visnum evāstam eti, satyam evāpyetı yah salyam evāsiam etr, antaryāmam evāpyeti yo'ntaryāmam evāstam ets, vynanam evāpyeti yo vijnānam evāstam etr, tad amrtam, abhayam, asokam, ananta-nırbyam evāpyelīti, hovāca 8 He who absorbs the (two feet), in him do the feet reach extinction He who absorbs what is traversed, n him does what is traversed reach extinction He who absorbs Visnu, in him does Visnu reach extinction. He who absorbs the satya (nādī), in him does satya reach extinction He who absorbs the antaryamam, in him does the antaryamam reach extinction. He who absorbs the knowledge, in him does knowledge reach extinction (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman. Thus he said 9 pāyum evāpyelt yah pāyum evāstam etr, visarjayitavyam evāpyett yo visarjayıtavyam evāstam etr, mrtyum evāpyetr yo mriyum evāstam etr, madhyamam evāpyeti yo madhyamam evastam etr, prabhanjanam evāpyetr yah prabhanganamevāstameti, vijnānam evāpyet yo vijnānam evāstam eti, tad amrtam, abhayam, asokam, ananta-nirbījam evāpyetīti hovāca. 9 He who absorbs the excretory organ, in him does the excretory organ reach extinction He who absorbs what is excreted, in him does what is excreted reach extinction. He who absorbs death, in him does death reach its extinction. He who absorbs the madhyama (nadi), in him does the madhyama reach its extinction He who absorbs the prabhanjana, in him does the prabhaiana reach its extmction He who absorbs the knowledge, in him does the knowledge reach its extinction (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman Thus he said

882 The Principal Upanişads IX I2 I0 upastham evāpyelr ya upastham evāstam ett, ānandayıta- uyam evapyett ya anandayıtavyam evāstam etr, prajāpatım cvāpyct yah prajāpalım evāstam eti, nāsīrām evāpyet yo nāsīrām evāstam ct, kumāram evāpycl yah kumāram evāstam etr, vyñānam cvapyctı yo vijñānam cvāstam eti, tad amrtam, abhayam, asokam, ananta-mrbījam evāpyett hovāca. 1O He who absorbs the generating organ, in him does the generating organ reach extinction He who absorbs the (sexual) delight, in him does the delight reach extinction He who absorbs Praja-palt, in him does Praja-patt reach extinction He who absorbs the nasira (nadt), in him does the nasira reach extinction He who absorbs kumāra, in him does kumāra reach cxtinction He who absorbs the knowledge, in him does the knowledge reach extinction (The individual self) merges in the immortal, fearless, sorrowless, endless, seedless Brahman Thus he said II mana evāpyeli yo mana evāstam eti, mantavyam evāpyets yo mantavyam cvāstam elt candram evāpyett yas candram evastam cli, Sıšum cvāpyeti yah šısum evāstam elt, syenam evāpyeti yak śyenam evāslam eti, vijnānam evāpyeti yo vinānam cvastam ctr, tad amrtam, abhayam, asokam, ananta-nırbijam cvāpyctīti hovāca II. He who absorbs the mind, in him does the mind reach extinction. He who absorbs what is minded, in him does what is minded reach extinction He who absorbs the moon, in him does the moon reach extinction He who absorbs the siśura (nadi), in him does the stsura reach extmction He who absorbs the Syena (nadi), in him does the syena reach extinction He who absorbs the knowledge, in him does the knowledge reach extinction. (The mdividual self) merges in the immortal, fearless, sorrowless, endless, seedless Bralman Thus he said 12, buddhım evāpyet yo buddhım evāstam etr, boddhavyam evāpyetı yo boddhauyam evāstam ett, brahmānam evāpyeis yo brahmanam evāstam etr, suryam evapyett yah sūryam evāstam ett, krsnam evapyett yah krsnam evāstam eti, vyňānam evāpyetr yo viñānam cvāstam ett tad amriam, abhayam, asokam, anan- ta-nırbījam evāpyetīti hovāca 12 He who absorbs understanding, in him does understanding reach extinction He who absorbs what is understood, in hım does what is understood reach extinction He who absorbs Brahmā (the creator), mn him does Brahma reach extinction.

IX 14. Subāla Upanisad 883 He who absorbs the surya (nadi), in him does the surya reach its extinction. He who absorbs krsna, in him does krsna reach its extinction He who absorbs the knowledge, in him does the knowledge reach extinction (The individual self) merges in the Immortal, fearless, sorrowless, endless, seedless Brahman, Thus he said 13 aham-kāramevāpyet yo'ham-kāram evāstam etr,aham-karta- uyam evapyett yo'ham-kartavyam evāstam etr, rudram evāpyeti yo rudram evāstam etr, asurām evāpyet yo'surām evāstam ett, švetam evāpyeti yak śuetam cvāstam eti, vynānam evāpyet yo vijnanam cvāstam etr, tad amrtam, abhayam, asokam, ananta-nirbījam evāpyetīti hovāca 13 He who absorbs the self-sense, in him does the self-sense reach extinction. He who absorbs the contents of self-sense, in him do the contents of self-sense reach extinction. He who absorbs Rudra, m him does Rudra reach extinction. He who absorbs the asura (nādi), in him does the asura reach extinction. He who absorbs the sveta (vital air), in him does the sveta reach extinction. He who absorbs the knowledge, in him does the knowledge reach extinction (The individual self) merges in the mmortal, fearless, sorrowless, endless, seedless Brahman, Thus he said 14 cıttam evăpyeti yaś cittam evāstam etr, cetayitavyam evāpyett yas cetayıtavyam evāstam ett, ksetrajnam evāpyeti yah kşetrajñam evāstam el, bhāsvatīm evapyet yo bhāsvatīm evāstam el, nāgam evāpyeli yo nāgam evāstam eh, vijnānam evāpyeti yo vynānam evāslam etı, ānandam evāpyet ya ānandam evāstam eti, turīyam evāpyetı yas turıyam evāstam etr, tad amrtam, abhayam, asokam, anantam, nırbrjam evapyetı, tad amrtam, abhayam asokam, ananta-nırbījam evāpyetīti hovāca. 14. He who absorbs the thinking mind, in him does the thinking mind reach extinction. He who absorbs the thoughts, in him do the thoughts reach extinction. He who absorbs the ksetrajia (the knower of the field), mn him does the ksetrayñia reach extinction. He who absorbs the bhasvati (nadi), in him does the bhasvati reach extinction He who absorbs the Naga (vital arr), in him does the Naga reach extinction He who absorbs the knowledge, in him does the knowledge reach extinction He who absorbs bliss, in him does bliss reach extinction He who absorbs the turiya, in him does the turiya reach extinction He who absorbs that immortal, fearless,

004 The Principal Upanisads IX I5 sorrowless, endless, seedless Brahman, mn him does the immortal, fearless, sorrowless, endless, seedless Brahman reach extinction. Thus he said I5 ya evam nirbījam veda nırbīja eva sa bhavatt, na jāyate, na mrıyate, na muhyate, na bhidyate, na dahyate, na chidyate, na kampate, na kupyate, sarva-dahano'yam atmety ācaksate narvam ātmā pravacana-satenāpi laksyate, na bahu-śrutena, na buddl-jnānāsrtena, na medhaya, na vedair na tapobhir ugratr na sāmkhyaır na yogaır nāsramaır nānyaır ātmānam upala- bhante, pravacanena prasamsayā vyutthānena tam etam brāhmanā Suśruvāmso'nūcānā upalabhante šānto dānta uparatas trtıkşuh samālnto bhūtvātmany evātmānam pašyatı sarvasyātmā bhavatı ya evam veda 15 He who knows this as seedless, he verily becomes seed- less He is not born (again) He does not die He is not bewil- dered. He is not broken He is not burnt He is not cut asunder He does not tremble He is not angry (Knowers of Brahman) declare him to be the all-consuming self The self is not attam- able even by a hundred expositions (of the Vedas), not by the study of countless scriptures, not through the means of intel- lectual knowledge, not through brain power, not through the (study of the) Vedas, not through severe austerities, not through the Samkhya (knowledge), not through Yoga (ds- cipline), nor through the (observance of the four) stages of life nor through any other means do people attain the self Only through a rigorous study and through discipline and devoted service to the knowers of Brahman, do they attain (the self) Having become tranquil, self-controlled, withdrawn from the world and indifferent to it and forbearing, he sees the Self in the self He becomes the Self of all, he who knows this He becomes the Umversal Self What he does is expressive, not of his individual but of the Universal Self 'I do nothing of myself,' said Jesus Boehme says, 'Thou shalt do nothing but forsake thy own will, viz that which thou callest "I" or thyself by which means all thy evil properties will grow weak, faint and ready to die, and then thou wilt sink down agamn into that one thing, from which thou art originally sprung Sıgnatura Rerum.

X I Subala Upanisad 885 X THE SELF, THE ULTIMATE BASIS OF ALL WORLDS I atha hainam raikvah papraccha, bhagavan, kasmin sarve sampratısthıtă bhavantītı, rasātala-lokeso rti hovāca, kasmin rasātala-lokā otās ca protās cet; bhūr-lokesv itı hovāca. kasmin bhir-loka otas ca protās ceti; bhuvar-lokesv itr hovāca. kasmin bhuvar-lokā otās ca protās cetī; suvar-lokesv itr hovāca kasmin suvar-lokā otāś ca protās ceti; mahar lokeșu iti hovāca. kasmın mahar-lokā otāś ca protāś ceti; jano-lokesv itı hovāca kasmın jano-lokā otāš ca protās cetī; tapo-lokesv iti hovāca. kasmims tapo-lokā otāš ca protāś ceti; satya-lokesv itr hovāca. kasmın satya-lokā otāś ca protās cetr; prajāpatı-lokesv itı hovāca. kasmin prajā-patı-lokā otās ca protāś ceti; brahma-lokesu itr hovāca. kasmın brahma-lokā otās ca protāś cetr; sarva-lokāātmani brahmaņi manaya wautāś ca protāś cet: sa hovacarvam etan lokan ātmam pralısthıtān veda, ātmarva sa bhavati itı, etan mrvāņānusāsanam i vedānusāsanam iti vedānuśāsanam. I Then Raikva asked, 'Venerable Sir, in what are all (these worlds) become firmly establshed?' In the rasatala worlds, said he. In what are the rasatala worlds (established) as warp and woof? In the terrestrial (bhur) world, said he. In what are the terrestrial worlds (established) as warp and woof? In the worlds of atmosphere (bhuvar), said he. In what are the worlds of atmosphere (established) as warp and woof? In the heavenly (suvar) worlds, said he In what are the heavenly worlds (established) as warp and woof? In the mahar worlds, said he In what are the mahar worlds (estab- lished) as warp and woof? In the anas worlds, said he In what are the janas worlds (established) as warp and woof? In the tapas worlds, said he In what are the tapas worlds (established) as warp and woof? In the satya worlds, said he. In what are the satya worlds (established) as warp and woof? In the Praja-pata worlds, said he In what are the Praja-patr worlds (established) as warp and woof? In the Brahma worlds, said he In what are the Brahma worlds (established) as warp and woof? All the worlds, like so many beads are established in the self, in Brahman as warp and woof, thus said he He who knows thus that these worlds are established in the self, he becomes the self alone. This is the doctrine leading to libera- tion This is the doctrine of the Veda. This is the doctrine of the Veda

886 The Principal Upanişads XI I hke so many beads see B G VII 7 evam sarvānt bhūtān manh sūtram walmans even as the beads are strung into a thread are all objects strung in the self Dhyana-bindu U 6.

XI THE COURSE AFTER DEATH I atha haınam raikvah papraccha, bhagavan, yo'yam vıjñā- na-ghana utkrāman sa kena katarad vā va sthānam utsryyāpak- rāmatītı, tasmar sa hovāca, hrdayasya madhye lohrtam mām- sa-pındam yasmıms tad daharam pundarīkam kumudam wāne- kadhā vıkasıtam, tasya madhye samudrah, samudrasya madhye kośah, tasmın nādyas catasro bhavantı, ramāramecchāpunar- bhavetr tatra ramā punyena punyam lokam nayatı, arama pāpena pāpam, ıcchayā yat smaratı tad abhısampadyate, apunarbhavayā kosam bhinattı, kośam bhitvā sīrsakapālam bhinatlı, šīrsakapālam bhıtva prthivim bhinatti. prthivim bhitvapo bhinattr apo bhitva teo bhenattı. tejo bhitvā vāyum bhinattı vāyum bhitvākāšam bhınattı, ākāsam bhitvā mano bhinatts mano bhitvā bhūtādım bhinattı, bhūtādım bhitvā mahāntam bhinattı, mahāntam bhit- vāvyaktam bhınattı, avyaktam bhitvaksaram bhinatti aksaram bhıtvā mrtyum bhinattr mrtyur vai pare deva eki-bhavatits, parastăn na san nāsan sad asad ity etan mırvānānusāsanam its vedānusāsanam itr vedānušāsanam I. Then Raikva asked thus Venerable Sir, How and by what means does this self which is a mass of intelligence after leaving its seat and moving upwards have its exit? To him he replied. In the centre of the heart is a red mass of flesh In it is the white lotus called the dahara which has bloomed like a red lotus with its petals spread in different directions In the middle of it is an ocean In the middle of the ocean is a sheath In it are four nādis called Ramā, Aramā, Iccha and Apunarbhava Of these, Rama leads (the practitioner of righteousness) through righteousness to the world of rght- eousness Arama leads (the practitioner of unnghteousness) through unnghteousness to the world of the unnghteous Through Icch one attains whatever object of desire one recalls. Through Apunarbhava one breaks through the sheath Having broken through the sheath one breaks through the shell of the crest (skull). Having broken through the skull, he breaks through the earth element Having broken through the earth

XI1 I Subāla Upanısad 887 element he breaks through water Having broken through water, he breaks through light Having broken through light, he breaks through air Having broken through air, he breaks through ether Having broken through ether, he breaks through mind Having broken through mind, he breaks through the subtie elements Having broken through the subtle elements, he breaks through the mahat tattva Having broken through the mahat tattva he breaks through the Unmanifested Having broken through the Unmanifested, he breaks through the Imperishable Having broken through the Imperishable, he breaks through Death Then Death becomes one with the Supreme In the Supreme there is neither existence nor non- existence nor existence and non-existence This is the doctrine leading to liberation This is the doctrine of the Veda This 1s the doctrine of the Veda apunarbhavā non-rebirth mahat the great, the first product of prakytt, the principle of buddhi or intelligence in the individual For the Samkhya doctrine of evolution which is adopted here see I P Vol II, pp 266-277 mytyu death The principle of all-devouring time is not different from the Eternal Supreme.

XII PURITY OF FOOD I nārāyanād vā annam āgatam, pakvam brahmalokemahā-sam- vartake, punah pakvam ādıtye, punah pakvam kratryādi, punah pakvam jālakılaklınnam paryustam, pūtam annam ayācıtam asamklptam aśnīyān, na kam cana yāceta I From Narayana came into being food (in a raw state) In the Maha-samvartaka (the great dissolution) in the world of Brahma it becomes ripe (cooked) It is again cooked in the world of the sun It is again cooked in the sacrifices Food with water oozing out of it or rendered stale (should not be eaten) Food which is clean (devoid of the defects mentioned) which is not acquired by begging or not got according to a previously arranged plan should one eat He should not beg for food of any one whatsoever Purity of food makes for punty of dsposition.

888 The Principal Upamsads XIII I XIII THE CHILD-LIKE INNOCENCE OF THE SAGE I bālyena trsthāset, bāla-svabhāvo asango mravadyo maunena pāndıtyena nıravadhıkāratayopalabhyeta, karvalyam uktam niga- manam prajā-patır uvāca, mahat-padam jnātvā vrksamūle vaseta, kucelo'sahāya ekākī samādhıstha ātma kāma āpta-kāmo ms-kāmo jīrna-kāmo hastını sımhe damše masake nakule sarparākşasa- gandharve mriyo rūpān vidītvā na bıbheti kutaś canets vrkşam ıva tısthāset, chidyamāno'pi, na kupyeta, na kampetotpalam wa tısthāset, chidyamāno'pi na kupyeta, na kampeta, akāsam wa tısthāset, chidyamāno'pi na kupyeta na kampeta, satyena trsthāset satyo'yam ātmā, sarvesām eva gandhānām prthivī hrdayam, sarvesām eva rasānām āpo hrdayam, sarvesām eva rūpānām tejo hrdayam, sarvesām eva sparsānām vayur hrdayam, sarvesām eva śabdānām ākāsam hrdayam, sarvesām eva gatīnam avyaktam hrdayam, sarvesām eva sattvānām mrtyur hrdayam, mrtyur vai pare deva ekī-bhavatīti, parastān na san nasan na sad asad rty etan mrvānānusāsanam itr vedānusasanam itr vedānusasanam I3 One should cultivate the characterstics of a child The characteristics of a child are non-attachment and innocence (freedom from notions of right and wrong) By abstinence from speech, by learning, by non-observance of conventions relating to the classes and stages of life one acquires the state of alone- ness proclaimed by the Vedas Praja-pats said thus After knowing the highest state (the sage) should reside at the foot of a tree With a rag as his loin cloth, with no one to help him, all alone, remaming in concentration, with his desire for the self, with all desires fulfilled, with no desires, with desires con- sumed, recognising in the elephant, mn the lion, mn the tiger, mn the mosquito, in the mungoose, in the snake, the demon and the faery spirit so many forms of death, he is not afraid of them on any account He should be (unmoved) like a tree Even if cut asunder, he should not get angry, he should not quake He should be like a rock and even if cut asunder should not get angry, should not quake He should be like the sky and should not get angry, should not quake He should stand by the truth, for verly, this truth is the self Of all smells, earth is the heart, of all tastes water is the heart, of all forms light is the heart, of all touches, air is the heart Of all sounds ether is the heart, of all states of being the unmanifested is the heart, of all beings, death is the heart Death, verily, becomes

XIV I Subala Upanısad 88g one with the Radiant Supreme In the Supreme there is neither existence nor non-existence nor existence and non-existence This is the doctrmne leading to liberation This is the doctrine of the Veda This is the doctrine of the Veda See BU III 5 I Superionty to emotions and indifference to worldly objects and desires are stressed

XIV GRADUAL DISSOLUTION IN THE SUPREME I. prthivī vānnam āpo annādā, āpovānnam yyotır annādam, jyotır vānnam vāyur annādo vāyur vānnam ākāso'nnāda, ākāso vānnam ındrıyāny annadanīndrıyānı vānnam manonnadam, mano vannam buddhır annādā, buddhır vānnam avyaktam annā- dam, avyaktam vānnam aksaram annādam, aksaram vānnam mrtyur annado mrtyur var pare deva ekī-bhavatīti parastan na san nāsan na sad asad ity etan mrvānānusāsanam is vedānuśā- sanam itr vedānusāsanam I Earth is the food, (in relation to it) water is the eater of the food Water is the food, (in relation to it) light is the eater of the food Light is the food, (in relation to it) air is the eater of the food Air is the food, (in relation to it) ether is the eater of the food Ether is the food, (in relation to it) the organs of perception and of action are the eater of the food, the organs of perception and of action are the food, in relation to them, mind is the eater of the food Mind is the food, (in relation to it). Understanding is the eater of the food Understanding is the food, (in relation to it) the Unmanifested is the eater of the food, the Unmanifested is the food, (in relation to it) the Imperishable is the eater of the food The Imperishable is the food, (in relation to it) Death is the eater of the food Verily, Death becomes one with the Radiant Supreme In the Supreme, there is neither existence nor non-existence, nor existence and non-existence This is the doctrine leading to liberation This is the doctrine of the Veda This is the doctrine of the Veda annada the eater of the food, the cause in which it is dissolved mn involution Only the Transcendent Self remains when all things are negated. The very principle of negation, death is absorbed in the Supreme.

8g0 The Principal Upamşads XV I XV DISSOLUTION OF INDIVIDUALITY I atha harnam raikvah papraccha, bhagavan, yo'yam vj- nāna-ghana utkrāmam sa kena katarad vā va sthānam dahatītı tasmar sa hovāca, yo'yam vijñana-ghana utkrāman prānam dahatt, apānam, vyānam, udānam, samānam, varrambham, mukhyam, antaryāmam, prabhanjanam, kumāram, śyenam, śvelam, krşnam, nāgam dahati; prthivy-āpas-tejo-vāyv-ākāšām dahatı, jāgaritam, svapnam, suşupiam, turīyam ca mahatām ca lokam param ca lokam dahatı; lokālokam dahatı; dharmādharmam dahatı, abhās- karam, amaryādam, mrālokam, atah param dahatı, mahāntam dahati, avyaktam dahatı, akşaram dahatı, mriyum dahatı, mrtyur var pare deve eki-bhavatiti parastan na san nasan na sad asad ity etan nırvānānusāsanam, itı vedānušāsanam iti vedānušāsanam I. Then (the sage) Raikva asked Venerable Sir, how and by what means does this (self) which is a mass of intelligence, after moving upwards (from this seat) burn away its seat? To him he rephed thus: This self, after moving upwards, burns the prāna, the apăna, the vyāna, the udana, the samana, the varrambha, the mukhya, the antaryama, the prabhañgana, the kumara, the syena, the sveta, the krsna and the naga (vital airs) It burns (the elements) earth, water, fire, air and ether It burns the waking, dreaming and sleeping states as also the Turiya, this mighty world and the other world It burns the visible and the invisible worlds It burns virtuous and vicious conduct Thereafter it burns the world, devord of Iustre, devoid of himit, devoid of appearance It burns the mahat tattva it burns the Unmanfested It burns the Impersh- able It burns Death Death becomes one with the radiant Supreme In the Supreme there is neither existence nor non- existence nor existence and non-existence Ths is the doctrine leading to liberation. This is the doctrine of the Veda This is the doctrine of the Veda vignana intelligence, a form of knowledge superior to the action of the mind. In T.U II and III, K U III 9, it is identified with buddhi and is ranked above mind It is assumed that the moral qualities and power of remembrance of the self accompany the soul mn the journey after death

XVI I. Subāla Upanisad 8gI XVI

CONCLUSION

I saubālabīja brahmopanısan nāprašāntāya dātavyā nā- putrāya nāsısyāya nāsamvatsararātrosıtāya nāparyñātakulaśı- lāya dātavyā narva ca pravaktavyā yasya deve para bhaktır yatha deve tatha gurau, tasyarte kathıtā hy arthāh prakāsante mahātmanah ity etan nırvānānuśāsanam iti vedānuśasanam itı vedānušā- sanam I This secret doctrine of the seedless Brahman owing its ongin to Subala should not be imparted to anyone who has not attamed composure of spirit, not to one who has no sons, not to one who has no disciples, nor to one who has not taken residence for one year at nights, nor to one whose family and character are not known This should not be imparted nor even mentoned to any such person. The subject-matter of this shines to advantage if imparted to the high-souled one whose devotion to the Supreme Being is profound and whose devotion to the teacher is as (profound as it is) to the Supreme This is the doctrine leading to liberation This is the doctrine of the Veda. This is the doctrine of the Veda

FF

JĀBĀLA UPANISAD The Jabala Upamsad belongs to the Atharva Veda and discusses a few important questions regarding renunciation

Jābāla Upanışad 895 2 JĀBĀLA UPANISAD I brhaspatır uvāca yājnavalkyam yad anu kuruksetram devānam deva-yajanam sarvesām bhūtānam brahma-sadanam avımuktam var kuruksetram devanam deva-yajanam sarvesam bhitānām brahma-sadanam tasmād yatra kvacana gacchatı tad eva manyeta tad avımuktam eva, ıdam var kuruksetram devānām deva-yajanam sarvesam bhutānam brahma-sadanam atra h jantoh prānesūtkramamānesu rudrah tārakam brahma vyācaste, yenāsāv amrlī bhūtvā; moksī bhavatt, tasmād avimuktam eva niseveta avmuktam na vimuñced evam evartad yājñavalkya I Brhaspatı said to Yājñavalkya, Kuruksetra is for the gods, the resort of the gods and for all creatures it is the abode of Brahma Aumukta' is the kuruksetra which is for the gods the resort of the gods and for all creatures the abode of Brahma Therefore, wherever one may go, one should think of it as such. It is only avmukta It is kuruksetra which is for the gods, the resort of the gods, and for all creatures the abode of Brahma There when the lives of living creatures go upwards, Rudra teaches the taraka mantra By it they become immortal and are liberated Therefore meditate on avimukta Do not give up avmmukta, Yājñavalkya 2 atha harnam atrıh papraccha yajñavalkyam, ya eso'nanto' uyakta ātmā tam katham aham vyānīyām itı. sa hovāca yājna- valkyah so'vımukta upāsyo ya eso'nanto'vyakta atmā so'vimukte pratısthuta itt so'vımuktah kasmin pratısthıta itr varanāyām nāśyām ca madhıye pratısthita itı. kā vai varaņā kā ca nāsīti, sarvān ındrıya-krtān dosān vārayatītı tena varanā bhavatītı, sarvān ındrıya-krtān pāpān nāsayatītı tena nāsī bhavatītı. katamam cāsya sthanam bhavatīti bhruvor ghrānasya ca yah sandhih sa esa dyaur lokasya parasya ca sandhır bhavatīti, etad vai sandhim sandhyām brahma-nda upāsata ıtı, so'vimukta upāsya itr, so'uumuktam ynanam acasteyo vai tad evam vedeti 2 Thereafter Atrı inquired of Yajnavalkya, 'How can I know that self which is infinite and unmanifested?' Yajñavalkya said (in reply), meditate on avimukta (for) the self which is infimte and unmanifested is establıshed in avimukta (Atri then inquired) In what is avrmukta established? (Yajnavalkya answered) It is establıshed in the middle of Varana and Nasi. (Atn inquired) What is Varana and what is Nāsī? (Yajñavalkya answered) As it overcomes all the faults done by the sense organs it is called Varana, as it destroys all the evils done by I avımuktam sopādhtkam.

896 The Principal Upanışads the sense organs it is called Nasi (Atr asked) What is their 4

abode? (Yajñavalkya answered) It is the meeting-place of the eyebrows and the nose It is the meeting-place of the world of gods and (the world) beyond The same meeting-place, the knowers of Brahman worship as sandhya So avrmukta 1s to be meditated on. He who knows it gams the knowledge which makes for liberation 3 atha haınam brahmacārına ucuh, kım japyenā'mriaivam brūhīti, sa hovāca yājňavalkyah, satarudrīyenety etāny eva ha vā amrtasya nāmān, etarr ha vā amrio bhavalīt, evam evartad yājñavalkyal 3 Once students of sacred knowledge asked (Yajñavalkya) Can we gain life eternal by the repetition of formulas (mantras)? Yājnavalkya said (in reply) By (meditation on) Satarudrīya which are the names of eternal life, one becomes immortal 4 atha haınam janako vardeho yājnavalkyam upasametyo- vāca, bhagavan, samnyāsam (anu) brūthītr sa hovāca yājnaval- kyah, brahmacaryam parısamāpya grhī bhavet, grhī bhūtvā vanī bhavet, vanī bhutvā pravrajet, yadı vetarathā brahmacaryad eva pravrajet, grhād vā vanād vā atha punar avratī vā vratī vā snātako vā asnātako votsannāgmko va yad ahar eva vrajet tad ahar eva pravrajet, taddhaike prājāpatyam evestim kurvanti, tad u tathā na kuryād āgneyīm eva kuryat agnir ha vai pranah prānam eva tathā karotı trardhātavīyām eva kuryāt, etayawva trayo dhātavo yad uta sattvam rajas tama itr ayam te yonır rturjo yato jatah pranad arocathah, tam prānam janan agna ārohathāno vardhaya rayım, ity anena mantrenāgnim anghret, esa ha va agner yonır yah pranah prānam gaccha svahety evam evartad āha grāmād agnım āhriya purvavad agnım āghrāpayet yad agnım na vindet apsu jıhuyāt, āpo var sarvā devatāh sarvā- bhyo devatābhyo juhomi svāheti, juhvoddhrtya prāśnīyāt sājyam havır anāmayam moksamantrah trayyarvam vadet, etad brahma, etad upāsıtavyam, evam evartad bhagavann iti var yājnavalkyah 4 Once Janaka (King) of Videha approached Yajnavalkya and said, 'Venerable Sir, teach me about renunciation.' Yajñavalka said After completing the lfe of a student, let one become a householder, after completing the life of a house- holder let one become a forest dweller, after completing the life of a forest dweller, let one renounce, otherwise (if a suitable occasion anses) let one renounce even from the state of a student or from the state of a householder or from that of a

4. Jābāla Upanisad 897 forest dweller Whether one has not completed the injunctions or completed the injunctions, whether he is a student or not, even if he has not completed the sacrificial rites, on whatever day he has the spint of renunciation, that very day let him renounce (and become a recluse) Some, indeed, perform the prajapatya sacrifice One need not do this but should only perform the fire sacrifice. Fire is life and one performs the life sacnfice thus (He makes the fire take the form of hfe, or merge into its onginal source, life) Then he should also perform the traidhataviya sacrifice. The three elements represent the three qualities sattva, rajas and tamas (which are to be burnt) He should inhale the fire (smoke) by uttering the following mantra (verse), 'O Fire, this hfe who is the source of your birth and from whom, having sprung forth you shone Knowing this you chimb up to life and then make my wealth (spiritual wealth) increase ' He who is life is the source (material cause) of fire. O Fire, you assume the form of hife, your source (As .for one who has not performed the fire sacrifice having taken the fire from the village (1 e any house in the village), he should inhale the fire as mentioned before If he is not able to get the fire, he should perform the sacrifice in the water For water represents all the gods So uttering this mantra 'I offer unto all the gods,' he should perform the sacrifice, he should take the sacrificial remnant with ghee, which cures all diseases He should utter the pranava (which leads to release), which represents (the substance of) the three Vedas) This is Brahman It should be meditated upon 'Even so is it, Revered Yajña- valkya,' saıd Janaka avratin one who has not performed the prescnbed rites even as vratin is one who has performed the rites. snataka one who has completed the ceremomies relating to Vedic studres even as asnataka is one who has not completed the ceremonies that very day he may renounce Maha-mirvana Tantra says One should not enter the stage of a recluse giving up an old father and mother or a devoted wife or an infant son mātaram pıtaram vrddham bhāryām carva patıvratām śtśumś ca tanayam htva navadhūtāśramam vrajet VII 7 He who becomes a monk, giving up father, mother, child, wife, kinsmen and relatives becomes a great sinner mālīn pitīn sisun dārān svajanān bāndhavān api yah pravrajeta hutvartān sa mahāpātakī bhavet VIII 18. Cp also

8g8 The Principal Upanşads adhītya vidhivad vedān putrāms cotpādya dharmatah 5

ıstvā ca saktrto yajñair mano mokse nwveśayet 'Having studied the Vedas according to rule, having produced sons, in conformity with dharma, having performed sacrifices to the best of one's ability, let one set one's mind on release' anadhītya duro vedān, anutpādya tathātmajān, amstva cawva yamñaiś'ca moksam icchan vrajaty adhak 'Any twice-born individual who desires release without having studied the Vedas, without having produced sons and without having offered sacrifices, goes down below These verses are quoted in Vacaspatı's Bhāmali, I x I prana life Here it is not individual breath It is the sutratman, the soul or the material cause of the world tridhataviya in this sacrifice three sacrificial cakes purodāsa, are used, representing the three gunas 5 atha haınam atrıh papraccha yajnavalkyam prechāmi tvā yājñavalkya ayajňopavītī katham brāhmana iti, sa hovāca yānavalkyah, ıdam evāsya tad yajñopavītam ya ātmāpak prāšyācamyāyam vdhıh parıvrājakānām, vīrādhvāne vā anāšake vā apām praveše vā agnı praveše vā mahā-prasthāne vā, atha purıvrād vıvarnavāsā mundo'parıgrahah sucır adrohī bharkșano brahma-bhūyāya bhavatītı, yady āturah syān manasā vācā sam- nyaset, esa panthā brahmanā hānuuttas stenaiti samnyāsī brahmavrd ity evam evarsa bhagavan yajnavalkyah 5 Then Atn enquired of Yajnavalkya On being asked how one who does not wear the sacred thread can be (treated as) a Brahmana, Yajñavalkya answered, this alone is the sacred thread of him that purfies himself by the offering and sipping water This is the procedure for becoming a recluse (For one who is weary of the world but not yet fit to become a recluse the following are prescribed), he may choose a hero's death (by following the path of the warrior in the battlefield), he may fast unto death, throw himself into water or enter fire (burn himself to death) or perform the last journey (walk on unto death) Then the wandering ascetic who (puts on) orange robes, who is shaven, who has non-possession, purty, non- enmity, lives on alms, obtains the state of Brahman If he 1s diseased he can renounce by mind and speech. This is not to be done by one who is healthy Such a renouncer becomes the knower of Brahman, so said the venerable Yajñavalkya upavila the sacred thread is a cotton thread of three strands running from the left shoulder across the body to the right hip

6 Jābāla Upanisad 899 It is first placed on the youth by the teacher at the ceremony of mitiation It is the outward and visible symbol of the sutratman, the thread-spint on which all the indvidual existences are strung like beads and by which all are inseparably linked to their source Among the ancient Iramians as among the Parsees to this day, at the age of 15, a boy or a girl is admitted to the community of the Zoroastrians by being girt with the sacred thread

alurak diseased When one is about to die he may renounce by mind or speech It is unnecessary to go through the ceremomes This passage seems to justify suicide, in certain conditions.

6 tatra parama-harsā nāma samvartakārun śvetaketu durvāsa rbhu mdāgha jada-bharata dattātreya raivataka prabhrtayah, avyaktalıngāh avyaktācārāh anunmattā unmattavad ācarantas trıdandam kamandalım sıkyam pātram jalapavıtram śıkham yājnopavītam ca ity etat sarvam bhūsvāhety apsu parıtyajy atmānam anvicchet yatha jatarupadharo mrgrantho nisparigrahas tat-tad-brahma-marge samyak sampannah śuddha-manasah prāna- samdharanārtham yathokta-kale vimukto bharksam acaran udara- pātrena lābhālābhayoh samo bhūtvā šūnyāgāra-devagrha trna- küta-valmīka-vrksamūla-kulālasālagmhotra-grha-nadīpulina-giri kuhara-kandara-kotara-nırjhara-sthandılesu teşv aniketa vāsya- prayatno mırmamah śukladhyānaparayano'dhyātma-nistho'subha- karma-nirmūlanaparah samnyāsena deha-tyāgam karoti, sapara- ma-hamso-nāma parama-hamso nāmett. 6 Samvartaka, Āruni, Svetaketu, Durvāsa, Rbhu, Nidāgha, Jada-bharata, Dattatreya, Raivataka and others are para- mahamsas They are of unmanifested natures, of unmamfested ways of life, seen (to others) to behave like mad men though they are in no way mad They renounce tridanda, kamandalu, tuft of hair and sacred thread and all that in water with the words bhu svaha and seek to know the Self Assuming the form they had at birth, without any bonds, without any possessions, they must tread well the path of Brahman With a clean mind (or a pure heart), for the sake of mantaining life, they must fill at fixed times the vessel of their stomach with the alms obtained, treating gamn and loss as equal They must live in places like a deserted house or a temple or a shrub or an anthill, the root of a tree, a potter's house, fireplace, a sandbank mn a river, hill, cave, hollow of a tree, stream in a deserted place Without effort, without self-sense, intent on meditation established in the higher self, keen on removing the (effects of) evil deeds, FF*

900 The Principal Upanisads they give up their bodies by the method of renunciation Such is a parama-hamsa. Such is a parama-hamsa tri-danda monks carry three staves tied together It is the sign of triple control of thoughts, words and deeds kamandalu a water-jar used by ascetics The knower of dharma who wears no signs should practise its principles MB XIV 46 5I Vasıstha Smyte says 'His signs are not manifest nor his behaviour,' tasmād alıngo dharmajño'uyaktalıngo'vyaktācāra itt

PAINGALA UPANIȘAD

This Upamisad belongs to the Sukla Yajur Veda and is in the form of a dialogue between Yajñavalkya and his pupil Paingala Some of the important questions such as meditation on the Supreme, the nature of release, are discussed in it

I. 3 Paingala Upanişad 903 CHAPTER I THE QUESTION I. atha ha paingalo yājnavalkyam upasametya duādaśavarsa- suśrisāpurvakam paramarahasyam kaivalyam anubrūhīti pap- raccha I Then Paingala approaching Yajnavalkya, after duly serving him for twelve years, asked, 'Do tell us about the great secret of aloneness.' then after the required ethical preparation paingala. the son of Pingala.

BRAHMAN 2. sa hovāca yājnavalkyah sad eva sauımyedam agra āsīt. tar nıtya-muktam, avikrıyam, satyajnānānandam, parıpūrņam, sanā- tanam, ekam evādvitīyam brahma. 2 Yajñavalkya replied to him: 'At the beginning, all this, my dear, was being alone. That is Brahman, the ever free, indetermmate, of the nature of truth, knowledge and bliss, ever full, ancient (or eternal) one without a second. sad being, with the names and forms unmanifest.

WITNESS SELF 3 tasmin maru-śuktika-sthānu-sphatikādau jala-raupya-puru- sa-rekhādıval lohıta-śukla-krsna-guna-mayī guna-sāmyānirvācyā milaprakrtir āsīt, tat pratıbimbıtam yat tat sāksi-caitanyam āsīt. 3 Even as in the mirage, the pearl-oyster, a log of wood, a piece of crystal and the like there is (respectively) the mani- festation of water, silver, the figure of a human being, streaks of light and the like, in that (pure being) is the root-principle of all objectivity, possessed of the qualities of red, white and black, with the qualities in equipoise and incapable of being adequately expressed. When this is reflected in Brahman, it becomes the witness self The Pure Brahman becomes the witnessing consciousness, the eternal subject faced by the principle of all objectivity. The Pure Spint develops into the subject-object relationship. The similes employed suggest the apparent character of the reflection. The point stressed is that this development does not

I 7 Paingala Upanisad 905 VIRAT 6 hıranya-garbhādhisthita-vikşepa-saktitas tamo-dribtākavkā- rābhıdhā sthila-sabtir āsīt, tat-pratibimbitam yat tad tirat caitan- yam āsīt. sa tad-abhımānī spasta-vapuh sarva-sthūtla-pālako usnuh pradhāna-puruso bhavati. tasmad atmana ābāsah sambhū- tak, ākāsād vāyuh, vāyor agnih, agner apah, adbhyah prthivī, tāni panca-tanmatrăni trigunani bhavanti. 6. From the power of projection dwelling in Hiranya-garbha there comes into being the power of making gross bodies, known as the self-sense. What is reflected in it becomes the Virat consciousness That (Virat consciousness), conceiving the self-sense as its own, with its form manifested distinctly becomes the chief person Visnu, the sustainer of all gross creation From that (Virat) self ether originates; from ether air, from air fire, from fire water, from water earth; these five subtile elements become the three qualities (sattra, rajas and tamas). See TU. II 1.3 In these passages the nature of the Supreme Reality is mentioned Brahman which transcends the distinction of subject and object. Others are conceived on the subject-object pattern. Witness self has confronting it midla-prabrt, Isvara, avyabta; Hırarya-garbha, makat; Virat, ahamkara. All these are necessary for one another. Witness Self and Isvara are sometimes combined. See Ma. U.

CREATION 7. srastu-kāmo jagad-yonis tamo-guņam adhisthāya sūkşma- tanmatrānt bhūtān sthitlīkartum so'kamayata, ssteh parimitāni bhūtāny ekam ekam dvidhā vidhāya punaś caturđhā krtvā svasıetaradvıtīyāmsaih pancadhā samyojya pancīkrta-bhūtair ananta-kolt-brahmandani-tat-tad-andocita-catur-dasa-bhuvanăni tat-tad-bhuvanocita-golaka-sthitla-sarīrany asrjat. 7 He (the creator of the world) desirous of creating, embracing the quality of tamas (inertia) desired to change the subtile elements into gross ones. Dividing each of the elements measured at the time of creation into two and again sub- dividing each (first equal part) into four equal parts each and mixing each of the four subdivided equal parts with each of the four (second) equal parts of the other four elements and thus forming five heaps (of five sorts each); out of the elements thus quintuplicated he created many crores of brahmandas

906 The Principal Upanışads (macrocosms), fourteen worlds appropnate to each (of these I II. macrocosms) and globular gross bodies appropriate to each (of these worlds). The process of quintuplication, pañcikarana, is mentioned here 8. sa panca-bhutānām rajom'sām caturdhā krivā bhāga-trayăt pañca-vrltyātmakam prānam asrjat sa teșām turya-bhāgena karmendriyany asrjat. 8 Dividıng the mobile property of the five elements with four parts, he created out of the three parts thereof, the principle of life with its fivefold functions Out of the fourth part he created the organs of action As mertia is the character of tamas, mobility is the character of rajas 9 sa tesām sativāmšam caturdhā krtvā bhāga-traya-samastıtah panca-krıyā-urttyâtmakam antah-karanam asrjat sa teşām satlva- turīya-bhāgena jnănendriyāny asrjat 9 Dividıng the rhythmic property (of the five elements) mnto four parts, out of the totality of the three parts thereof he created the inner sense with its fivefold functions Out of the fourth part of the rhythmic property he created the organs of perception I0 sattva-samastıta ındrıyapālakān asrjat tān srstāny ande prācıksıpat tad-ājnayā samastyandam vyāpya tany atışthan tad ajnayāhamkāra-samanvito vırād sthulāny araksat hiranya- garbhas tad-ājñayā sūksmāny apālayat IO Out of the totality of the rhythm he created the organs of the sense organs He then cast them into the macrocosm Under his orders they stood pervading the entire macrocosm Under his orders the Virät possessed of self-sense protected the gross elements Under his orders Hiranya-garbha ruled over the subtile elements II andasthan tān tena vina spanditum cestitum va na sekuh tāni cetanīkartum so'kāmayata, brahmānda brahmaran- dhrān samasta-vyastı-mastakān vıdārya tad evānuprāvśat tadā jadāny apı tāni cetanavat svakarmān cakrire II They (the gross and the subtile elements and the products of the macrocosm) were not capable of moving or functiomng without him He desired to make them all conscious (sentient) Piercing through the macrocosm and the caverns of the cranmum

I I2 Paingala Upamsad 907 of the mndividual souls, situated in their crests, he entered them all. Then they, though nonconscious by nature, were engaged in their respective functions, as if they were endowed with consciousness I2 sarvaneśo māyā-leśa-samanvto vyaştı-deham pravšya tayā molto jīvatvam agamat sarīra-traya-tādātmyāt kartriva-bhoktr- tvatām agamat, jāgrat-svapna-susuptı-mūrchā-maraņa-dharma- yukto ghatī-yantravad udvigno jāto mrta iva kulāla-cakra-nyāyena parıbhramatīts 12 The Ommscient lord possessed of a particle of māya, on entering the several bodies and getting deluded by it attained the state of the individual soul By identification with the three bodies (gross, subtle and causal) he attained the state of the doer and the enjoyer, ever performing the functions of waking, dreaming, sleeping, fanting and dying, he twirls round and round, like a potter's wheel, as if dead though alıve, in keeping with the adage relating to the potter's wheel māyā-leśa. particle of māya Cp Bhagavata holding on his own person maya as a garland of flowers svamāyām vanamālākhyām nānā-guna-mayīm dadhat The potter's wheel seems to be still while whirling aud whirling while still. Subjection to the world is only seemmng, due to false identification of the spirit with the body and its adjuncts This is Advaita Vedānta

908 The Principal Upanisads II 2 CHAPTER II ISV ARA AND THE INDIVIDUAL SOUL I atha parngalo yājnavalkyam uvāca, sarvalokānām srst-sth- ty-anta-krd vibhur isah katham jivatvam agamad it I Then Paingala asked Yajnavalkya thus 'How does the Lord, the all-pervading, the cause of the creation, maintenance and dissolution of all the worlds, attain the state of the mdi- vidual soul?'

THE GROSS BODY 2. sa hovāca yājñavalkyah, sthūla-sūksma-karana-dehodbhava- pūrvakam jīveśvara-svarūpam vıvcya kathayāmītı sāvadhānen- arkāgratayā śrūyatām īsah pancīkrta-mahā-bhūta-lešān ādāya vyastı-samastyātmaka-sthūla-šarīrānı yathākramam akarot kapā- lacarmāntrāsthi-māmsa-nakhān prthıvy-amšāh, rakta-mūtra-lālā- śvedādikam ab-amsāh, ksut-trsnosna-moha-mardhunādyā agny- amsāh, pracāranottārana-śvāsādıkā vāyv-amšāh, kāma-krodhādayo vyomāmsāh etat samghātam, karman sancıtam, ivagādı-yuktam, bālyādy avasthābhımānāspadam, bahu-dosāšrayam, sthūla-sarīram bhavati 2 Yâjñavalkya rephed to hum thus I shall relate the character of the individual soul and the Divme in distinction from each other preceded by an account of the origin of the gross, subtle and causal bodies Let it be listened to by you with attention and one-pointed mind The Lord, after getting together the minute parts of the quintuplicated great elements, created in order, gross bodies in their individual and collective aspects The skull, the skin, the intestines, the bones, the flesh and the nails are parts (of the character) of the earth Blood, urine, saliva, sweat and the like are of the character of water Hunger, thirst, (bodily) heat, swooning, sex impulse and the like are of the character of fire Movement, hftig, breathing and the hke are of the character of air Lust, anger and the like are of the character of ether The combmation of these becomes the gross body, organised by (under the inffuence of) previous karma, provided with the skin and the like, affording the basis for the notion that the stages of infancy and the like belong to it and forming the haunt of vanous ailments dosa evil Evils of the gross body are ailments

II 4 Parngala Upanisad 909 THE SUBTLE BODY 3 athapancīkrta-mahā-bhuta-rajo'msa-bhāga-traya-samasttah prānam asrjat, prānāpāna-vyānodāna-samānāh prānavrttayak nāga-kurma-krkara-devadatta-dhanamjayā-upaprānāh, hrdāsa- na-nabhi-kantha-sarvāngān sthānām, ākāśādı-rajo-guna-turīya- bhāgena karmendriyām asrjat, vāk-pāni-pāda-pāyupasthās tad vrttayah, vacanādāna-gamana-visargānandās tad-vısayāh 3 Then out of the three parts (of four) of the great elements in their mobile character and nonquintuplicated state he created the life principle. Prāna, apāna, vyāna, udana and samäna are the (varied) functions of the life principle The minor functions of these are Nāga, Kūrma, Krkara, Devadatta and Dhanamjaya The heart, the anus, the navel, the throat and all the limbs form the seats (of the vital airs) Out of the (remaining) fourth part of the ether and other elements in their mobile character he created the organs of action Its variants are the vocal organ, the hands, the feet, the excretory and the generative organs Their functions are articulate expression, grasping, movement, excretion and (sex) enjoyment 4 evam bhuta-sattvamsa-bhaga-traya-samastito'ntah-karanam asrjat, antah-karana-mano-buddhi-cıttāhamkārās samkalpa-mscaya-smaranābhımānanusamdhānās tad-vrttayah, gala-vadana-nābhı-hrdaya-bhrū-madhyam sthānam, bhūta-sattva- tad-vısayāh; turīya-bhāgena jūānendrıyam asrjat, śrotra-tvak-caksur-jhvā-ghrā- nās tad-vrllayah, sabda-sparsa-rūpa-rasa-gandhās tad-vrsayāh, dıg-vātarka-praceto'svi-vahnīndropendra-mrtyukāh, nuś-caturvaktrah sambhuś ca kāranādhpāh candro-vis- 4 In the same manner out of the totality of the thiee parts of the great elements in their rhythmic character, he created the inner sense Its various forms (or modifications) are the mner sense, the mind, understanding, thought and self-sense Determination, conviction, memory, love and dedication are its functions The throat, the face, the navel, the heart and the middle of the eyebrows are the seats Out of the fourth part of the great elements in their rhythmical character, he created the organs of perception Its varied forms are the ears, the skin, the eyes, the tongue and the nose (Perceptions of) sound, touch, shape, taste, smell are its functions Direction, Air, the Sun Varuna, the Asvins, Fire, Indra, Upendra, Death, the Moon, Visnu, the fourfaced Brahma and Siva are the deities presiding over the inner senses

g10 The Principal Upamşads II 7 THE FIVE SHEATHS 5 athānnamaya prāna-maya-mano-maya-vıjnāna-mayānanda- mayāh pancakosāh, annarasenaiva bhūtvānnarasenabhivrddhım prapyānna-rasa-maya-prthıvyām yad vilīyate so'nna-maya-kosah, tad eva sthūla-sarīram karmendrıyarh saha prānādı-pancakam prāna-maya-kośah, nanendrryarh saha mano mano-maya-kośah, mnānendrıyaıh saha buddhır vijnāna-maya-kośah, etat kośa-trayam lınga-Sarīram, svarūpa-nānam ānanda-maya-kosas tat kārana- Sarīram 5 Then the five sheaths made of food, vital air, mind, understanding and bliss What is brought into being only by the essence of food, what grows only by the essence of food, that which finds rest in earth full of the essence of food, that Is the sheath made of food That alone is the gross body The five vital airs, along with the organ of action constitute the sheath made of the vital principle Mind along with the organs of perception is the sheath made of mind The understanding along with the organs of perception is the sheath made of intellgence These three sheaths (of hife, mind and intellgence) form the subtle body The knowledge of one's own form is of the sheath made of bliss That is also the causal body See TU II and III 6 athajnanendrıya-pancakam, karmendrıya-pañcakam, prānā- dı-pancakam, vıyadādı-pañcakam, antah-karana-catustayam kāma-karma-tamămsy aştapuram 6 Then the five organs of perception, the five organs of action, the five vital airs, breath and others, the five elements, ether and others, desire, action and darkness (ignorance), they constitute astapura (the totality of the subtle body) 7 īājnayā virājo vyaştıdeham pravıšya buddhım adhışthāya vrśvatvam agamat vyñānātmā cidābhāso viśvo vyāvahāriko jāgrat sthūla-dehābhımānī karmabhur itr ca viśvasya nama bhavatı īšājnayā sūtrātmā vyaştı-sūksma-sarīram praviśya mana adhışthāya tayasatvam agamat tayasah prātıbhāsıkah svap- nakalpıta ıtı tarasasya nāma bhavatı īšājnayā māyopādhır avyakta-samanvıto vyastı-kārana-śarīram pravišya prājnatvam agamat prājno'vacchınnah pāramārthıkah susupty abhımānītt prājňasya nāma bhavatı avyakta-lesajnanācchādita pāramār- thka-jīvasya tattvamasyādı vākyān brahmanarkatām jag.th neta- rayor vyāvahārıka-prātıbhāsıkayoh, antah-karana-pratıbımbita

II. 8 Paingala Upanişad 91I cartanyam yat tad evāvasthātrayabhāg bhavatr sa jāgrat-svapna- suşuply-avasthāh prāpya ghatī-yantravad udvigno jāto mrta iva sthito bhavati atha jāgrat-svapna-suşupt-mūrchā-maranāvasthāh pañca bhavanti 7 By the command of the Supreme Lord, after enterng each individual gross body and abiding in the mntellect, he (Virādātman) attamed the Viśva state. The intellectual self reflecting consciousness is the Visva that has pragmatic relations with and conceives of the waking state and the gross body as its own The field of action is the name of the Visva state At the command of the Supreme Lord, the subtle self, after entering each individual subtle body and abiding in the mind attained the Tayasa state The Tayasa state is what manifests itself mn the world of appearances The product of dreams is the name of the Tarjasa state. By the command of the Supreme Lord, the self conditioned by maya and along with the (principle of) unmanifested, after entering each separate body attained the Prana state The Praña state is non-differentiated from and (in quest of) the highest truth That which concerves of the sleeping state as its own is the name of the Pragña state The Vedic texts 'That thou art' and the hke sing about the identity with the Supreme of the individual soul that is (in quest of) the highest end and shrouded by ignorance and traces of the (principle of) unmanifested, which is unrelated to the empirical and the apparent worlds It is only the consciousness reflected in the inner sense that is capable of attaining the three states (of waking, dream and sleep) After attaining these states of waking, dream and sleep, becoming distracted like a potter's wheel, he becomes, though alive, dead as it were Then there are the states of waking, dreaming, sleeping, fainting and dying, five in number This passage assumes the Advaita Vedanta view of the three grades of realıty, pāramārthika, vyāvahārıka and prātıbhāsıka, metaphysical or ultimate, empirical and illusory respectively

WAKING AND DREAM STATES 8 tat-tad-devatāgrahānvıtarh śrotrādı-jnānendrıyaih šabdā- dy-artha-vsaya-grahana-jnanam jāgrad avasthā bhavatı tatra bhrū-madhyam gato jīva ā-pāda-mastakam vyāpya krsi-śravanādy akhıla-krıyā-kartā bhavatr tat-tad-phalabhuk ca bhavatı lokan- faragatah karmarnta-phalam sa eva bhunkte sa sarvabhaumavad

9I2 The Principal Upanşads vyavahāracchrānta antar-bhavanam pravestum mārgam āśrıtya II 9

tişthati karanoparame jāgrat-samskārottha-prabodhavad grāhya- grāhaka-rūpa-sphuranam svapnāvasihā bhavatı, tatra viśva eva jāgrad vyavahāra-lopān nādī-madhyam carams tayasatvam avāpya vāsanā-rūpakam jagad-varcıtryam svabhāsā bhāsayan yathepsitam svayam bhunkte 8. The state of waking consists in the knowledge acquired through the perception of sound and other objects by means of the organs of perception like the ear and others accompamed by the blessings of the respective deities (presiding over the different forms of perception) Therein the individual soul who has established himself in the middle of the eyebrows, after pervading (the entire body) from head to foot, becomes the doer of all actions like husbandry, study of the sacred books He becomes the enjoyer of their respective fruits On reaching another world he alone enjoys the fruit He then stands like an emperor overcome with fatigue, on account of his activities having taken the path leading to the entry into (another) body. When the sense organ has come to rest (ceased to function) the knowledge of the percepts and perceptions arising out of impressions (left by) of the waking state is the dream state Therem, owing to the cessation of active functioning such as we have in the waking state, Visva alone, after attaning the Taigasa state, moves through the middle of the nādīs, man- festing through his own power the variety of the world m the form of impressions, and himself enjoys as he desires

THE STATE OF SLEEP 9. cıttarkakaranā suşupty-avasthā bhavatı. bhrama-viśrānta- śakunıh paksau samhrtya nīdābhımukham yathā gacchatı, tathā jīvo'pi jāgrat-svapna-prapaňcevyavahrtya śrānto'jnānam pravišya svānandam bhunkte 9 The sleeping state is that in which only thought (functions) Even as a bird tired of flying about turns towards its nest, restraining its wings, even so the individual soul tired of functioning in the worlds of waking and dream, entering on the state of ignorance, enjoys his own blıss He retires from his outward and mward activities and enters into his own nature The principle of ignorance, of objectivity is present in the state of sleep though it is not manifest.

II. I2. Paingala Upanisad 913 I0. akasmān mudgaradandādyars tāditavad bhayājnānābhyām indriya-sarnghatarh kampann iva mria-tulya mircha bhavati IO. As if struck unawares by a hammer or a club, mani- festing itself as tremor due to fright or loss of consciousness, caused by the fusing together of the several organs of percep- tion is the state of fainting which resembles the state of a dead man

DEATH

II. jāgrat-svapna-susuptt-mūrchāvasthānām anyā brahmād- ıstamba-paryantam sarva-jīva-bhaya-prada sthula-dehavisarjanī maranāvastha bhavatı. karmendryām jnanendriyāni tat-tad-vis- ayān prānān sawlvtya kāma-karmānvita avidya-bhūtavestito jīvo dehāntaram prāpya lokāntaram gacchati. prāk karma-phala- pākenāvartāntara-kītavad visrāntım naiva gacchati satkarma- parıpākato bahūnām janmanām ante nrnām moksecchā jāyate II, What is different from the waking, dreaming, sleeping and fainting states, what mnstils fear into (the hearts of) all living creatures from Brahma (the creator) to a tuft of grass, what causes the giving up of the gross body, that is the state of dying After drawing together the organs of action and the organs of perception, their respective functions and the vital airs, the soul attended with desire and conduct (in the form of impressions left by conduct) and wrapped up in elements of ignorance goes to another world after attaining another body. Through the npening of the fruits of his past actions he does not attam any rest, lke a worm caught within a whirlpool The desire for liberation anses in human beings at the end of many births through the ripening of their past virtuous conduct See BG VII 19

BONDAGE AND RELEASE 12 tada sad-garum āśritya ctra-Fāla-scvayā bandkam moksam Kascıt prayaft aicārakrto bandho vrcārān mokso bhavalt, tasmāt sadā tcārayet adlyāropāpavādatah svarūpam: niścayipartumi sakyate tasmat sada ticarayı) jagaj-jiva-paramātmāno jīva-bhāva- jagad-bhava-badie pratyag abhinnam brahmawavasisyata di 12 Then, after resorting to a good teacher and serving him for a long time he questions him as to the nature of bondage and release Bondage produced by the lack of investigation

914 The Principal Upanışads II I2. becomes release by (proper) investigation Therefore one should always inquire It is possble to determine the nature of the self through the way of super-imposition (of qualities that do not belong to it) and denial Therefore one should always mnquire into the nature of the world, the individual and the supreme self With the demal of the (ultimate) reahty of the soul and the world, the mnermost self non-differentiated from Brahman alone remains The way of superposition and denial is developed by S in his Introduction to S B

III. 2 Paingala Upanisad 9I5 CHAPTER III

MEDITATION AND HIGHEST ENLIGHTENMENT I. athahamam paingalah papraccha yājnavalkyam, mahā-vākya- vivaranam anubrūhīt I Then Paingala asked Yajñavalkya, please relate to me a detailed account of the great texts

2 sa hovāca yajnavalkyas tat tvam ası, tvam tad asi, tvam brahmāspadam brahmāsmīty anusandhānam kuryat, tatra parok- şya-sabalah sarvajnalvādı-laksanomāyopādhıhsac-cid-ānanda-lak- şano jagad-yonıs tad-pada-vācyo bhavatı; sa evāntah-karana- sambhınnabodho'smāt pratyayāvalambanas tvam-pada-vācyo bhavati, parajīvopadhımayavıdye vıhaya tat-tvam-pada-laksyam pratyagabhinnam brahma; tattvamasīty aham brahmāsmīti vāk- yārtha-vcarah śravanam bhavatı, ekantena śravanarthanusand- hanam mananam bhavatı, Sravana-manana-niruzcikitse'rthe vastuny ckatānavattayā cetah sthāpanam mdıdhyāsanam bhavati; dhyatrdhyane vhaya nivatasthta dīpavad dhyeyarkagocaram cıttam samadhır bhavatt, tadānīm atma-gocarāvritayah samuthitā ajñātā bhavantt, tāh smaranad anumīyante, thānādisamsāre samcıtāh karma-kofayo'nenarva vilayam yāntı, tato'bhyāsapātavāt sahasrasah sadā amtadhārā varsatı, tato yoga-vittamāh samādhım dharma-megham prāhuh, vāsanā-jāle nıhseșam amuna pravilāpite karma-samcaye punya-pāpe samūlonmīlıte prāk paroksam apī kara-talāmalakavad vākyam apratıbaddhaparoksa-sāksat-kāram prasūyate, tadā jivan-mukto bhavati, 2 Yajnavalkya rephed to him One should engage in medi- tation of the kind 'That thou art,' 'Thou art the seat of Brahman' 'I am Brahman' Therein the imperceptible per- sonal Lord with the qualities of omnscience and others, endowed with the power of maya, of the character of being, consciousness and bliss, the source of the world is (what is connoted by) the word 'that' (of the text). That alone, being mnfluenced by the inner sense, supported by the conception of self (I-conception) is (what is connoted by) the word 'thou' (of the text) Giving up the power of maya and ignorance which envelop (the two), the supreme and the individual soul, what is meant by the terms 'that' and 'thou' becomes Brahman which is non- distinct from the self The ivestigation into the import of the texts 'That thou art,' I am Brahman is hearing Exclusive attention to the meaning of what is heard is reflection The

9I6 The Principal Upamsads fixing of thought with one-pointed attention solely on the III 3

object attamned through hearing and reflection is meditation The thought absorbed only in the object meditated upon, giving up the distinction of the meditator and the act of meditation resembling a lamp in a windless spot attains the highest enlightenment In that state, when the functionings directed towards the cognition of the self are roused (the intuitions of the self), are not cogmsed but only mnferred from memory Through this the numberless previous karmas accumulated durmg this beginningless cycle of births and deaths attamn their dissolution Thence, through the power of practice, a stream of nectar showers always from a thousand directions Therefore the adepts in yoga call this highest enlightenment 'the cloud of virtue' When the nets of dispositions (good and bad) are dissolved without any residue, when the accumulated deeds, virtuous and vicious, are completely destroyed, to the very roots, the past and the future alike, owing to the removal of all im- pediments bring about the direct and immediate perception (of Brahman) as of the amalaka fruit, on the palm of the hand Then (the knower of Brahman) becomes one liberated while in hfe sabalah mixed The Absolute is viewed as the personal lord with maya or the power of mamifestation Though sac-cid-ananda, he 1s the source of the world, jagad-yom śravana. the four stages of hearing, reflection, meditation and direct ntuition, atma-darsana, here called samadht are explamed The truths of the sacred texts are endorsed by personal effort and expenence See Introduction XIX a lamp in a windless spot see B G VI 19 inferred from memory when the inturtion is no more felt, when it lapses from consciousness, we have only a memory of it dharma-megha the cloud of virtue The realised soul is virtuous by nature 3 īsah pañcī-krta-bhūtānām apañcī-karanam kartum so'kāma- yata, brahmānda tadgata-lokān kārya-rūpāmś ca kāranatvam prāpayıivā, tatah, sūksmāngam karmendriyām prānāms ca jnānendrıyānyantah-karana-catustayam carkīkriya, sarvānt bhauts- kān kārane bhūta-pancake samyorya bhimim jale, jalam vahnau, vahnim vāyau, vāyum ākāše, cākāsam ahamkāre, cāhamkāram mahati, mahad avyakte, avyaktam puruse kramena viliyate, uırāddhiranyagarbhesvarā upādhı-vlayat param-ātmant līyante; panci-krta-maha-bhuta-sambhava-karma-samcrta-sthila-dehah kar- maksayāt sat-karma-parıpākato'pancī-karanam prāpya sūkşmen-

III. 4 Paingala Upamsad 9I7 atkībhutvā kārana-rūpatvam āsādya tat-kāranam kūtasthe pratyag- ālman vilīyate; višva-tayasa-prājnāh svasvopādhı-layāt pratyag- atmam līyante, andam jānāgnina dagdham kāranath saha param-alman linam bhavati, tato brahmanah samahito bhūtvā tat-tvam-padaıkyam eva sadā kuryāt, tato meghāpāyai'msumān tvatmavirbhavatı, dhyātvā madhyastham ātmānam kalasāntara-dī- pavad, angustha-matram atmanam adhuma-jyot-rūpakam 3 Iśvara developed the desire to disquintuplicate the quin- tuplicated elements After causing the macrocosms, the worlds comprsed in them and other effects to recede into their (ante- cedent) causal form, after making into one the subtle body, the organs of actions, the life principles, the organs of per- ception and.the fourfold inner sense, and after merging all elements in the fivefold causal elements, he causes earth to dissolve in water, water in fire, fire in air, air in ether, ether in the self-sense, the self-sense in the great, the great in the unmanifested and the unmanifested in the self in due order. The Virat, the Hiranya-garbha and the Supreme Lord, owing to the dissolutions of their respective adjuncts, lapse into the Supreme Self The gross body composed of the quintuplicated great elements, organised through the accumulated (past) karma, owing to the destruction of karma and the npening of the fruits of good karma, becoming one with the subtle body, attaining the form of the causal body, causes the causal body to merge in the unchanging inner self The three states of Viśva, Taiasa, Prajna, on account of the dissolution of their adjuncts merge in the inner self The microcosm being burnt (and purfied) by the fire of knowledge becomes merged along with its causes in the Supreme Self Therefore let the Brahmana, after becoming possessed of self-control engage in meditation incessantly on the identity of That and Thou Thereafter, even as the sun shines with all his splendour on the dissipation of the clouds, the self manifests humself After meditating on the self seated in the middle (of the heart) like a lamp placed inside a vessel, of the size of a thumb and of the form of smokeless flame (the self manifests himself) The order of involution is the reverse of the order of evolution. The subordination of the world, world-soul and the Supreme Lord to the Ultimate Reahty is suggested here The logical prionty of Brakn an to these three is to be understood 4 prakāsayantan: ar tahstham dhyayet kidastham avyayam diyāyan naste muns carva casupter ămrtes tu yah

918 The Principal Upanişads III. 6. 4. One should medtate on the unchanging, imperishable that is inside, manifesting (the diverse functions). The sage who is continuously engaged in meditation till he goes to sleep or is overtaken by death. 5. jīvanmuktas sa vıjncyah sa dhanyah krta-kriyavān jīvanmuktapadam tyaktvā svadehe kālasātkrte vsatya deha-muktatvam pavano'spandatām wa. 5 He should be known as one liberated while alive (in this body). He is blessed and is of fulfilled duties, After giving up the state of being liberated while alive, when the time arrives for his quitting the body, he enters on the state of disembodied liberation even as the air attains the state of non-movement. 6. ašabdam, asparsam, arupam, avyayam, tathā rasam nıtyam, agandhavac ca yat anady anantam, mahatah param, dhruvam, tad eva śrsyały amalam, nirāmayam. 6 (He attains the state) that is devoid of sound, devoid of touch, devoid of forms, devoid of wasting, likewise devoid of taste, that is eternal, and devoid of smell, having neither beginning nor end, that transcends the Great, constant, that alone remais, which is flawless and free from ailing. It is the supreme state which is negatively described, it is oneness with the transcendent Brahman.

IV. 4 Paingala Upanişad 919 CHAPTER IV I atha harnam paingalah papraccha yājnavalkyam, jnāninah kım karma kā ca sthıtr ii sa hovāca yajnavalkyah; amāmtvādi sampanno mumuksur eka-vımsati-kulam tarayatı; brahma-vin- mātrena kulam ekottara-satam tārayatı. almanam rathinam viddhi sarīram ratham eva ca buddhim tu sarathim viddhi manah pragraham eva ca. I. Then the sage Paingala asked Yajnavalkya. What is the (nature of) action of a knower? What is his condition? Yajnavalkya repled unto him The seeker after liberation endowed with humility and other good qualities carries (safely) across (the ocean of worldly existence) twenty-one generations of his class The moment he becomes a knower of Brahman he carnes across one hundred and one generations of his class. Know the self as the lord of the chariot and the body as verily, the chariot Know the intellect as the charioteer and the mind as, venly, the reins See Katha I. III. 2 ff. 2 ıdrıyāni hayān āhur vişayāms teșu gocarān jangamān vmānān hrdayān manīsıņa 2 The senses, they say, are the horses and the objects (of the senses) the paths (they range over). The hearts of the knowers (of Brahman) are so many air chariots 3. ātmendriya-mano-yuktam bhoktety āhur maharşayah tato nārāyaņah sākşāt hırdaye supratışthtah. 3 (The self) associated with the body, the senses and the mind, the great sages declare, is the enjoyer. Therefore, Narayana is actually establıshed (as the self) in the hearts (of all beings) The seeker after God, after becoming one with God, becomes the self of all beings 4 prarabdha-karma-paryantam alnirmokavad vyavaharali candravac carate dehi sa muktas cantketanah. 4 As long as his previously commenced karma remains unspent, he functions (very much) like the snake with the slough on. He who has attained liberation, though possessed of the body, wanders about homeless like the moon (on the sky). His body does not fall off until the karmas which have started waking out reach their culmination

920 The Principal Upanişads 5 tīrthe śvapaca-grhe vā tanum vihāya yātı karvalyam IV 9

prānān avakīrya yātı karvalyam tam pascād dıg-balım kuryād athavā khananam caret pumsah pravrajanam proktam netarāya kadācana 5. Casting off his body either in a place of pilgrimage or in the house of an eater of dog's flesh (the knower) attains alone- ness After scattering the vital airs he attains aloneness After (the knower has run the appointed course of life and dies) hıs body should be cast away as an offering to the cardinal pomnts, or else it may be buried Only in the case of a male who is eligible for the order of monkhood is (burial) prescrbed, never for others. dig-bali. food for appeasing the hunger of birds and the like. 6. nāsaucam nāgnı-kāryam ca na pıņdam nodakakrıyā na kuryāt pārvanādīnı brahma-bhūtāya bhiksave 6 No pollution (1s to be observed by blood relations), no ntuals connected with the funeral fire, no oblations (mn the form of balls of cooked rice) nor offerings of water nor ntuals on new moon and other days should be adopted for the (departed) mendicant who has become Brahman 7. dagdhasya dahanam nāst pakvasya pacanam yathā ñanāgn-dagdha-dehasya na ca šrāddham na ca kriyā 7 Even as there is no cooking of food that has already been cooked, there is no cremation of the body (of a knower) which has already been burnt (1n the fire of austerity) For one whose body has already been consumed by the fire of knowledge, there is no need for the performance of śraddha ceremomies or any other obsequies. 8. yāvaccopādht-paryantam tāvac chušrūsayed gurum, guruvad guru-bhāryāyām tat putresu ca vartanam 8 So long as there is the hmitation (leading to differentiation between the teacher and the pupil) so long the pupil should serve the teacher. He should behave with the teacher's wife and his sons as he would with the teacher (himself). 9 śuddha-manasah śuddha-cıd-rūpah salusnuh so'ham asmı sahısnuh, so'hamasmītı prāpte jānena vyfāne jneye param-āt- man hrdr samsthte dehe labdha-sānti-padam gate tadā pra- bha-mano-buddhi-sunyam bhavatt, amrtena trtasya payasā kim prayoanam, evam svātmānam jnatvā vedath prayojanam kim

IV II Paingala Upanisad 92I bhavalı, jnānāmrta-irpta-yogino na kim cıt kartavyam astı, tad astı cen na,sataliva-vid bhavatr,durastho'pr na durasthah pindavarntah pındavastho'pt pratyagātmā sarvavyāpī bhavatı, hrdayam mir- malam krtvā cıntayıtvāpy anāmayam aham eva sarvam itr pasyet param sukham 9 With a purified mind, with a purified consciousness, full of forbearance, and in the attitude 'I am he' full of forbearance, and when he gains the attitude 'I am he,' when the supreme self, the basıs of all knowledge gets firmly fixed in the heart, when the body attains the state of quiescence then does the mind scin- tillating with the intellect become void of its functionings What is the use of milk to one satiated with nectar? Even so what is the use of the study of the Vedas for one who has perceived the Self? For the Yogin who is satisfied with the nectar of knowledge (of Brahman) there is nothing whatsoever that has yet to be achieved If there is anything (still to be achieved), he is not a knower of the truth Remaming aloof, yet not aloof, remaining in the body, yet not of the body, the innermost self, becomes the all-pervading (Brahman) After purifying the heart, thinking of Brahman the perfect (free from ailment), the Yogmn should perceive that he is the all, the transcendent, the blissful

10 yatha jale jalam ksıptam, ksīre ksīram, ghrte ghrtam, aviśeşo bhavet tadva jīvātma paramātmanoh 1O As water poured into water, milk poured into milk, ghee into ghee becomes one without differentiation, even so the individual soul and the Supreme Self (become one). The state of liberation is here suggested to be oneness with the Absolute Self II dehe janena dīpite buddhır akhandākāra-rūpā yadā bhavati, tada vidvān brahma-jnānagina sarva-bandham mrdahet, tatal pautram paramcsvarakhyam, advarta-rūpam, vımalām- barābham yathodake toyam anupravistam tathatma-rūpo mru- padht-samsthitah IT When the body is lt (with the flame of) knowledge, when the understanding becomes indivisible m form, then the knower should burn all the bonds with the fire of the knowledge of Brakman Then he who has attamed the form of the self, firmly estabhshed in the state without limtations should enter on the state hallowed, that is known as the supreme lord, that is of

922 The Principal Upamşads non-dual form, that resembles ether devoid of impurties, like IV. 17.

water that has flown into water The state of liberation is described not as that of a fish in water but as that of a dewdrop in the sea Complete identity is maintained 12 ākāšavat sūksmasarīra ātmā na drśyate vāyuvad antarātmā sa bāhyām abhyantara mšcalātmā jnānolkayā pašyalı cāntarātmā 12. The self that has a subtle body like the ether, that self immanent in all beings is not seen like the air (That) self 1s motionless both outside and inside. The self immanent mn all beings percerves with the torch of knowledge I3 yatra yatra mrto jnānī yena vā kena mrlyunā yathā sarva-gatam vyoma tatra tatra layam gatah I3. Wheresoever the knower may die, whatever may be the manner of death, at that very place he becomes merged (in Brahman) even as the all-pervading ether 14. ghatākāsam wātmānam vilayam vettr tattvatah sa gacchatı mrālambam jnānālokam samantatah, 14 The knower who knows the self to be mdissoluble, hke the ether of the pot, reaches independence with the range of his knowledge (spreading) on all sıdes As the ether in the pot gets dissolved in the all-pervading ether when the limitations are broken, even so the liberated individual is lost in the universal self 15 taped varşa-sahasrāni eka-pāda-sthito narah etasya dhyāna-yogasya kalām nārhatı sodašīm 15. A man may perform penance standing on one leg for a thousand years (yet his austerities) do not deserve a sixteenth part of the merit of concentrated meditation The verse brings out the superiority of dhyana-yoga to tapas 16. idam jnanam, idam jneyam, tat sarvam jnātum icchatı, api varsa-sahasrāyuh šāstrāntam nādhigacchatı 16 One desires to know all about what constitutes know- ledge and what has to be known, but even if he should live for a thousand years he does not get to the end of the (study of the) scriptures I7. vıneyo'kşara tanmatro jīvtam vāpr cancalam, vihaya šāstra-jālānı yat satyam tad upāsyatām.

IV. 22. Paingala Upanışad 923 17 What is to be known is the subtle impershable existence while one's life is unsteady. (Therefore) giving up the network of scriptures (which are many and endless), let the truth be meditated on 18 ananta-karma saucam ca japo yajñas tatharva ca tīrtha-yātrābhıgamanam yavat tattvam na vindatı 18 (It is only) so long as the seeker does not attamn know- ledge of the real that endless ceremomes, observances of purity, prayers, likewise performance of sacrifices, visits to places of pilgrimage (are prescnbed by the scriptures) All these are not ends in themselves They are means to the realsation of the eternal 19 aham brahmeti nıyatam moksa hetur mahātmanām dve padc bandha-moksaya na mametr mameti ca. 19. For the great souled, the surest way to liberation is the conviction that I am Brahman The two terms, what leads to bondage and what leads to liberation, are the sense of mineness and the absence of the sense of mineness Selfishness or looking upon the body and the world as one's own, as means to one's enjoyment causes bondage The realsation that the body and the world are external to the true self and the con- sequent universahty of spint lead to hberation 20 mametr badhyate gantur mırmameti uimučyate, manaso hy unmanibhave dvartam naivopalabhyate 20. With the sense of mineness the soul is bound, with the absence of the sense of mineness it is hberated When the mind nses to the state of illumination, the sense of duahty is never attained. 21. yadā yaty unmanībhāvas tadā tat paramam padam yatra yatra mano yatı tatra tatra param padam 2I When the seeker attains the state of illumination then he (attains) the highest state Wheresoever his mind goes there is the highest state 22 tatra tatra param brahma sarvatra samavastlutam hanyân muşlıbhır ākāšam kşudārtah khandayet tuşam 22 There is the transcendent Brahman well establshed everywhere However much one tormented by hunger strikes with his fisticuffs the ether round him or chews (any amount of) chaff (his hunger is not appeased).

924 The Principal Upanişads THE REWARD FOR THE STUDY OF THIS UPANISAD IV. 24

23. nāham brahmeti jānāti tasya muktır na jāyate, ya etad upanişadam mtyam adhīte so'gni-puto bhavati, sa vayu-pūto bhavati, sa ādıtya-pūto bhavati, sa brahma-pūto bhavatr, sa vis- nu-pūto bhavati, sa rudra-pūto bhavatı, sa sarveșu tīrtheșu snāto bhavatı, sa sarveșu vedesv adhīto bhavati, sa sarva-veda-vrata-car- yāsucarito bhavati, tenetihāsa-purānānāmrudrānāmsata-sahasrān japtānı phalāni bhavanti, pranavānām ayutam japtam bhavati dasa-pūrvān dasottarān punāti, sa panktı-pāvano bhavatr, sa mahān bhavati, brahmahatyā-surāpāna-svarnasteya-gurutalpagamana-tat samyogıpātakebhyah pūto bhavati. tad vışnoh paramam padam sadā paśyanti sürayah dıvīva cakşur ātatam. 23. For him who does not know 'I am Brahman,' liberation does not anse He who studies this Upamsad every day becomes hallowed as by fire; he becomes hallowed by air, he becomes hallowed by the sun; he becomes hallowed by Brahma; he becomes hallowed by Visnu; he becomes hallowed by Rudra He attams the menit of bathing in all the sacred waters He becomes accomplished in the study of all the Vedas. He becomes disciplined in the performance of all the vows prescribed in the Vedas, By him are attained the fruits resulting from a hundred thousand recitals of the Itthasas, the Puranas and the Rudras. By him has been repeated the syllable pranava (aum) mynads of times He sanctifies ten previous and ten future generations He sanctifies the rows of people with whom he dines. He becomes a great-souled one He becomes freed from the sins of killing a Brahmana, drinking liquor, stealing gold, sharing the bed with the teacher's wife and associating with those who have committed these sins. That is the highest state of Visnu (the all-pervader) which the sages see constantly as the eye spreads towards the heaven 24. tad viprāso vıpanyavo āgrvāmšah samindhate vişnor yat paramam padam satyam ity upanişat 24. These knowers of Brahman, with their passions cast away, their inner senses alert, expound clearly that highest state of Vışnu This is the truth, (this is) the Upanısad

KAIVALYA UPANISAD

The Upanisad belongs to the Atharva Veda and is called Kawalya Upanisad as its study and practice lead to the state of Kaivalya or aloneness.

GG*

4. Kaivalya Upanişad 927 KAIVALYA UPANIŞAD I. athāśvalāyano bhagavantam paramesthinam parisametyo- vāca. adhihi bhagavan brahma-vidyam varistham sada sadbhih sevyamānām mgüdhām yayācırāl sarva-pāpam vyapohya parātparam puruşam uparti vidvān. I Then Asvalayana approached the Venerable Lord Brahma and said Teach (me), Venerable Sir, the knowledge of Brahman, supreme, sought constantly by the wise, hidden, that by which the knower is soon freed from impurties and attains the person greater than the great.

atha then, after having prepared himself for the acquisition of wisdom yaya* yatha, as.

2. tasmai sa hovāca pitamahaś ca šraddhā-bhakti-dhyāna-yogād avehi, na karmanā na prajayā dhanena tyāgenaike amrtatvam anašuh 2 Brahma the grandsire said to him (Āsvalāyana): Seek to know (Brahman) by faith, devotion, meditation and con- centration Not by work, not by offspring, or wealth; only by renunciation does one reach life eternal

3 parena nākām nihitam guhāyām bibhrājad etad yatayo vsantt 3 It is higher than heaven, shines in the cave of the heart. Those who strive (for it) enter into it.

4. vedanta-vijnāna-suniścitārthh samnyāsa-yogād yatayah sud- dha-sattvāh te brahma-lokeşu parāntakāle parāmrtāh parimucyanti saruc 4 The ascetics who have ascertained well the meaning of the Vedanta knowledge, who have purified their natures through the path of renunciation, they (dwelling) in the worlds of Brahma, at the end of time, being one with the immortal, are all liberated.

See M.U. III 2 6.

928 The Principal Upanşads 5. vwvikta-deśe ca sukhāsanasthah sucih samagrīvasirah šarīrak. 8.

antyāšramasthal sakalendriyāni mrudhya bhaktyā svagu- rum pranamya, 5. In a solitary place, seating oneself in an easy posture, with a pure heart, with the head, neck and body straight, in the last order of life, controlling all the senses, bowing with devotion to the teacher. in the last order of lfe: atyasramasthah is another reading, "having passed beyond all orders of life.' 6 hrt pundarīkam virajam visuddham vicintya madhye vrsadam visokam acıntyam, avyaktam, ananta-rūpam, šıvam, prašāntam, amrtam, brahma-yonım 6 Meditating on the lotus of the heart, devoid of passion and pure, in the centre of which is the pure, the sorrowless, the inconcervable, the unmanifest, of infimte form, the blissful, the tranquil, the immortal, the source of Brahma, Brahma is the creator, the world-spirit traja devord of passion or the quality of rajas. 7 tam ādımadhyānta-vıhīnam ekam vibhum cıd-ānandam arū- pam adbhutam umāsahāyam parameśvaram prabhum trilocanam nīla- kantham prašāntam dhyātvā munır gacchati bhūta-yonım samasta-sākşim tama- sah parastāt. 7 Him who is without beginning, middle or end, who is one, all-pervading, who is wisdom and bliss, who is formless, wonderful, who has Uma as his compamion, the highest lord, the ruler, who is the three-eyed, who has a dark throat, who is tranquil, by meditating on him the sage reaches the source of beings, the witness of all, who is beyond (all) darkness who has a dark throat. Stva is said to have taken the poison which came to the top when the ocean was churned, and kept it in his throat 8 sa brahma sa sıvah sendrah so'kşarah paramah svarāt, sa eva visnuh sa pranah sa kālo'gmh sa candramāh 8 He s Brahma (the creator), he s Swva (the judge), he is Indra, he is the impershable, supreme, the lord of himself He is Vişnu (the preserver), he is lıfe, he is time, he is fire, he is the moon.

I4 Kaivalya Upanisad 929 9 sa eva sarvam yad bhütam yac ca bhavyam sanātanam, jnātvā tam mriyum atyett nānyah pantha vimuktaye. 9 He is all, what has been and what shall be He is eternal ..

liberation. By knowing him one conquers death There is no other way to

I0. sarva-bhutastham atmanam sarva-bhutani catmam sampasyan brahma paramam yālı nānyena hetunā 10. By seeing the self in all beings and all beings in the self one goes to Brahman, not by any other cause. not by any other cause there is no other way to liberation. II ātmānam aranim krtvā pranavam cottarāranīm, jnāna-nırmathanābhyāsāt pāsam dahatı panditah. II Making one's body the lower firestick and the syllable aum the upper firestick, by the effort of kindling (the flame of) knowledge, the knower burns the bond (of ignorance). SceS U I I4. pasam. bond of amnana. V. papam He burns away the evil or the impurty. 12 sa eva māyā-parımohitātmā šarīram āsthāya karoti sarvam. siry-anna-pānādı vicitra-bhogais sa eva jāgrat paritrptim eti. 12 The same self veiled by māya attains a body and performs all work In the waking state he attains satisfaction by the varied enjoyments of women, food and drink I3. svapne tu jīvas sukha-duhkha-bhoktā svamāyayā kalpta- viśva-loke suşuptı-kāle sakale vilīne tamo'bhibhittas sukha-rūpam eti. 13. In the state of dream the self experiences happiness or sorrow in the worlds created by his own maya. In the state of dreamless sleep in which all things disappear, overcome by darkness, he experiences happiness. See Mã U rišva-loke' v. jiva-loke 14. punas ca janmantara-karma-yogat sa eva jīvah svapitı prabuddhal pura-traye krīdatt yas ca jīvas tatas tu jātam sakalam adhāram ānandam akhanda-bodham yasmin layam yāt vicitram

pura-trayam ca.

930 The Principal Upanisads 14. Again, he (the individual jiva) on account of his con- 20

nection with the deeds of his past life wakes up and sleeps He revels in the three states of consciousness (waking, dream and dreamless sleep) and from him all this varied world is born. In him who is the support, who is the blss, who is mdr- visible wisdom are merged the three states of consciousness The three bodies are the gross, the subtle and the causal ones 15. etasmā jāyate prāņo manas sarvendriyāni ca, kham vayur jyotır apah prthıvī višvasya dhārinī 15 From him are born life, mind and all the senses; sky, arr, light, water and earth which is the support of all existence 16. yatparam brahma sarvātmā višvasyāyatanam mahat süksmāt süksmataram mtyam tat tvam eva tvam eva tat 16 He is the supreme Brahman, the self of all, the chief foundation of this world, subtler than the subtle, eternal That thou art; Thou art That 17. jāgrat-svapna-suşupty ādı prapancam yat prakāšnte tad brahmaham itr gnātvā sarva-bandhath pramucyate 17. The world which shines in the states of waking, dream and dreamless sleep, knowing that it is Brahman who I am, one is freed from all fetters. Cp ayam ātmā brahma. 18 trısu dhāmasu yad bhogyam bhoktā bhogas ca yad bhavet tebhyo vilaksanah sākşī cinmātro'ham sadāšivah I8 In the three states of consciousness whatever appears as the object of enjoyment, or the enjoyer or the enjoyment, I am different from them, the witness (thereof), pure conscious- ness, the eternal Siva I9 mayy eva sakalam jātam, mayı sarvam pratişthitam, mayı sarvam layam yātı, tad brahmadvayam asmy aham 19 From me all proceed, in me all exist, and to me all return That Brahman without a second am I. See TU III. 20. anor anīyan aham eva tadvan mahān ahars višvam idam vicitram puratano'ham, puruso'ham, īsohran-mayo'ham, swva-rūpam asmt.

24 Kaıvalya Upanisad 93I 20 I am subtler than the subtle, greater than the great. I am this manifold universe I am the ancient, the person I am the lord of golden hue I am Swva 21 apām-pādo'ham acintya-śaktih paśyāmy acaksuh sa śrnomy akarnah, aham vyjānami vivrkta-rūpo na cāstr vetta, mama cit sadāham. 21. I am without hands and feet, of inconceivable powers I see without eyes. I hear without ears I know (all) I am of one form None knows me I am always pure consciousness 22 vedair anekatr aham eva vedyah, vedānta-krd veda-vid eva cāham na punyapāpe mama nāstı nāsah, na janma dehendriya- buddhır astı, 22 I am the One to be known through the many Vedas I am the maker of the Vedanta and the knower of the Vedas. Ment or demerit I have none (do not affect me) There is no destruction for me, no birth or body, senses or intellect 23 na bhumir apo mama vahnir astı, na canilo me'sti na cămbaram ca, evam vidıtvā paramātma-rūpam guhāsayam mşkalam

samasta-sāksım, sad-asad-vıhīnam prayātı śuddham para- advıtīyam

mātma-rūpam. 23. I have not earth, water, fire, air, ether Knowing the nature of the Supreme Self, dwelling in the cave of the heart, stainless without a second; the witness of all, free from (the duality of) existent and non-existent, he obtamns the pure nature of the Supreme Self 24 yahı śalarudrīyam adhīte'sognı-pūto bhavatı, sa vāyu-pūto bhavatı, sa atma-pūto bhavati, sa surāpānāt pūto bhavatı, sa brahma-hatyāyāh pūto bhavati, sa suvarņa-steyāt pūto bhavatı, sa krtyākrlyāt pūto bhavatı, tasmād avrmuktam āśrito bhavatı, alyāśramī sarvadā sakrd vā japet 24 Whoever reads satarudriya (this Upamisad connected with it) becomes pure as fire, he becomes pure as air, he becomes purfied from (the fault of) stealing gold; he becomes purified from (the fault of) drinking liquor, he becomes purified from (the fault of) murdering a Brahmana, he becomes purified from (the faults of) commission and omission. Therefore one should

932 The Principal Upanişads 25. strive to become freed (from these faults). He who has freed himself from the different orders of life should meditate (on this upanisad) constantly or occasionally. 25 anena nānam āpnotı samsārārnava-nāšanam, tasmād evam vidıtivarnam kawvalyam padam aśnule kaivalyam padam aśnute 25 He obtains this wisdom which destroys the ocean of births and deaths By knowing this he obtains the state of kawvalya, he obtans the state of kawvalya. Anyone who by faith, devotion and meditation realises the Self and becomes one with the Supreme Brahman is released from the wheel of time and change, from sorrow, birth and death

VAJRASUCIKA UPANIȘAD

The Upanisad belongs to the Sama Veda and describes the true character of a Brähmana and incidentally offers comments on the nature of the Supreme Realıty. The Upanisad is valuable in that it undermines caste distinctions based on birth.

GG **

4 935 VAJRASŪCIKA UPANISAD I vajrasūcim pravaksyāmı jnānam ajnāna-bhedanam dūsanam jnāna-hīnānām bhūsanam jnāna-caksusām. I I shall describe the Vajrasucr doctrine which blasts ignorance, condemns those who are devoid of the knowledge (of Brahman) and exalts those endowed with the eye of knowledge jnānam doctrine V 'sāstra' scripture 2 brāhmana-ksatrıya-vaisya-šūdrā iti catvāro varnāh; teşām varnānām brāhmana eva pradhāna itt veda-vacanānurūpam smriibhir apy ukiam tatra codyam astt. ko va brahmano nāma?

dhārmika ttt kım jivah? kım dehah> kım jatıh? kımi jnanam> kim karma? kim

2. The Brahmana the Ksatriya, the Varsya and the Sudra are the four classes (castes). That the Brähmana is the chief among these classes is in accord with the Vedic texts and is affirmed by the Smrls In this connection there is a point worthy of investigation Who is, verly, the Brahmana> Is he the mndividual soul' Is he the body? Is he the class based on birth? Is he the knowledge? Is he the deeds (previous, present or prospective)> Is he the performer of the rites? 3 taira prathamo gīvo brāhmana itr cet tan na, atītānāga- tāneka-dehānām jīvasyarkarūpatvāt ekasyāpi karma-vasād aneka- deha-sambhavāt sarva-sarīrānām jīvasyatkarūpatvāc ca, tasmān na jivo brāhmana itt 3 Of these, if the first (position) that the Jiva or the individual soul is Brähmana (is to be assumed), it is not so; for the mdividual's form is one and the same in the large number of previous and prospective bodies Even though the jiva (the individual soul) is one, there is scope for (the assumption of) many bodies due to the stress of (past) karma, and in all these bodies the form of the jiva is one and the same. Therefore the jiva is not the Brahmana 4 tarln deho brāhmana itr cet tan na ācandalādi paryantānām manusyanām panca-bhautikatvenadehasyatkarūpatvāt;jarā-mara- na-dharmadharmadi-sāmyadarsanat, brahmanas śveta-varnah, kşalrıyo rakla-varnahı, varsyah pīta-varnah, sudrah krsna-varna itt nyamābhāvāt pitrādı-dahane putrādīnām brahma-hatyādı-doşa- sambhavāc ca, tasmān na deho brahmana iti 4 Then if (it is said) that the body is the Brähmana, it is

936 The Principal Upanişads not so, because of the oneness of the nature of the body which is composed of the five elements, in all classes of human beings down to the candalas (outcastes), etc, on account of the per- ception of the common features of old age and death, virtue and vice, on account of the absence of any regularity (in the complexion of the four classes) that the Brahmana Is of the white complexion, that the Ksatnya is of the red complexion, that the Vaisya is of the tawny complexion, that the Sudra is of the dark complexion and because of the hability of the sons and others (kinsmen) to becoming tainted with the murder of a Brähmana and other (sins) on cremating the bodies of their fathers and other kinsmen Therefore the body is not the Brăhmana

5 tarhi jātir brāhmana itr cet tan na, tatra jātyantarajantust aneka-jātr-sambhavā maharsayo bahavas santı, rsyasrngo mrgyah, kausıkah kušāt, jāmbuko jambukāt, vālmīko valmīkāt, vyāsah kaivarta-kanyāyām, sašaprsthāt gautamah, vasıstha urvašyām, agastyah kalaśe jāta itı śrutatvāt, etesām jātyā vmapy agre mnāna-pratipādıtā rsayo bahavas santı, tasmān na jātır brālmana 5 Then (if it is said) that birth (makes) the Brähmana, it is not so, for there are many species among creatures, other than human, many sages are of diverse origin We hear from the sacred books that Rsyaśrnga was born of a deer, Kausika of Kuša grass, Jāmbuka from a jackal, Vālmīkı from an ant-hill, Vyāsa from a fisher girl, Gautama from the back of a hare, Vasıstha from Orvasi (the celestial nymph), Agastya from an earthen jar. Among these, despite their birth, there are many sages, who have taken the highest rank, having given proof of their wisdom Therefore birth does not (make) a Brahmana. 6. tarhı jnānam brāhmana itt cet tan na; ksatrıyādayo'hi paramārthadarsano'bhijnā bahavas santi, tasman na jnanam brähmana itt 6. Then (if it is said) that knowledge (makes a) Brähmana, it is not so because among Kşatnyas and others there are many who have seen the Highest Reality and attained wisdom. There- fore knowledge does not (make) a Brähmana. 7. tarhi karma brāhmana it cet tan na, sarvesām prāninām prārabdha-sancitāgāmi-karma-sādharmya-daršanāt. karmābht-

9 Vajrasūcıka Upanisad 937 preritāh santo janāh kriyāh kurvantīti. tasmān na karma brahmana tit 7. Then (if it is said) that work (makes a) Brähmana, it is not so, for we see that the work commenced in the present embodiment or accumulated during the previous or to com- mence on a future embodiment is common to all living creatures and that good men perform works impelled by their past karma Therefore work does not (make) a Brahmana 8 tarhı dhārmiko brāhmana iti cet tan na, ksatriyādayo Inranya-dātāro bahavas santi; tasmān na dhārmiko brāhmana

8 Then (if it is said) that the performer of religious duties is a Brahmana, it is not so, for there have been many Ksatrıyas and others who have given away gold Therefore the performer of religious ntes is not the Brahmana. Giving away gold is an act of religious duty 9 tarhı ko vā brāhmano nāma? yah kaścıd ātmānam, advıtīyam, jātı-guna-krıyā-hīnam, sadūrmı-şadbhāvetyādi-sarva-dosa-rahitam, satya-jñanānandānanta-svarūpam, svayam, nırvikalpam, aśesa- kalpādhāram, aseşa-bhūtāntaryāmitvena vartamānam, antar-ba- hisc-ākāsavad anusyūtam, akhandānanda-svabhāvam, aprameyam, anubhavaikavedyam, aparoksatayābhāsamānam, karatalāmala- kavat sāksāt aparoksīkriya krtārthatayā kāma-rāgādi-doşa-rahitah śamādı-guna sampanno bhāva-mātsarya-trsnāśā-mohādı-rahitah dambhahamkāradibhir asamsprstaceta vartate, evam ukta-laksano yah sa eva brahmana itı śruti-smrti-purānetihāsānām abhıprāyah; anyathabrāhmanatva-sıddhır nāsty eva sac-cıd-ānandamātmānam, advıtīyam, brahma bhavayet, atmanam, advitiyam, brahma bhavayed ity upanisad 9 Then, who, verily is the Brahmana' He who, after directly perceiving, lke the amalaka fruit in the palm of one's hand, the Self, without a second, devoid of distinctions of birth, attrbute and action, devoid of all faults such as the six infirmities, and the six states, of the form of truth, wisdom, blss and etermty, that is by itself, devoid of determinations, the basis of endless determinations, who functions as the indwelling spirt of all beings, who pervades the interior and the exterior of all like ether, of the nature of blıss, indivisible, immeasurable, realisable only through one's experience and who manifests himself directly (as one's self), and through the fulfilment of his nature, becomes rid of the faults of desire,

938 The Principal Upamşads attachment, etc, and endowed with qualities of tranquillity, 9.

etc., rid of the states of being, spite, greed, expectation, bewil- derment, etc, with his mind unaffected by ostentation, self- sense and the like, he lives He alone who is possessed of these qualities is the Brahmana This is the view of the Vedic texts and tradition, ancient lore and history. The accomplishment of the state of the Brähmana is otherwise impossible. Meditate on Brahman, the Self who is being, consciousness and bliss, without a second, meditate on Brahman, the Self who is being, consciousness and bliss without a second This is the Upanisad. six infirmittes old age, death, sorrow, delusion, hunger and thirst six states birth, being, growth, change, waning and perishing Many texts declare that the determining factor of caste is char- acter and conduct and not birth. śnu yaksa kulam tāta na svadhyāyo na ca śrutam karanam va diatve ca vrllam eva na samsayal Listen about caste, Yaksa dear, not study, not learning is the cause of rebornness. Conduct is the basis, there is no doubt about it M.B. Aranya-parva 312 I06 satyam, dānam, ksamā, sīlam anrsamsyam tapo ghrnā drsyante yatra nāgendra sa brähmana itr smrtih. O King of serpents, he in whom are manifest truthfulness, charity, forbearance, good conduct, non-injury, austerity and compassion is a Brähmana according to the sacred tradition. yatraıtal laksyate sara urttam sa brāhmanas smrtah, yatrattan na bhavet sarvam tam sūdram its mırdiset O serpent he in whom this conduct is manifest is a Brähmana, he in whom this is absent treat all such as Sudra M B Aranya-parva 180. 20, 27. The gods consider him a Brahmana (a knower of Brahman who has no desires, who undertakes no work, who does not salute or praise anybody, whose work has been exhausted but who himself is unchanged mrāsısam anārambham mrnamaskāram astutım aksīnam ksīnakarmānam tam devā brāhmanam vduh MB XII. 269. 34 See Dhammapada, Chapter XXVI Sanatsujāta defines a Brahmaņa as one who is devoted to truth: sa eva salyānnāpait sa meyo brahmanas tvayā It is valuable to recall the teaching of this Upanisad which repudiates the system that consecrates inequalities and hardens contingent differences into inviolable divisions

Appendix A 939 APPENDIX A FOREWORD By RABINDRANATH TAGORE to The Plulosophy of the Upanisads NoT being a scholar or a student of philosophy, I do not feel justified in writing a critical appreciation of a book dealing with the philosophy of the Upamsads What I venture to do is to express my satisfaction at the fact that my friend, Professor Radhaknshnan, has undertaken to explamn the spirit of the Upanisads to English readers It is not enough that one should know the meaning of the words and the grammar of the Sanskrit texts in order to realize the deeper significance of the utterances that have come to us across centuries of vast changes, both of the inner as well as the external conditions of life Once the language mn which these were written was living, and therefore the words con- tamed in them had their full context in the life of the people of that period, who spoke them Divested of that vital atmo- sphere, a large part of the language of these great texts offers to us merely its philological structure and not life's subtle gesture which can express through suggestion all that is ineffable. Suggestion can neither have fixed rules of grammar nor the ngid definition of the lexicon so easily available to the scholar Suggestion has its unanalysable code which finds its depth of explanation in the living hearts of the people who use it Code words philologically treated appear childish, and one must know that all those experiences which are not realized through the path of reason, but immediately through an inner vision, must use some kind of code word for their expression. All poetry is full of such words, and therefore poems of one language can never be properly translated into other languages, nay, not even re-spoken in the same language. For an illustration let me refer to that stanza of Keats' 'Ode to a Nightingale,' which ends with the following lines .- The same that oft-times hath Charmed magic casements, opening on the foam Of perilous seas, in faery lands forlorn All these words have their synonyms in our Bengalı lan- guage But if through their help I try to understand these

940 The Princrpal Upanişads lines or express the idea contained in them, the result would be contemptible Should I suffer from a sense of race superiority in our own people, and have a low opinion of English lterature, I could do nothing better to support my case than literally to translate or to paraphrase in our own tongue all the best poems written in English Unfortunately, the Upanisads have met with such treatment in some parts of the West, and the result is typified disastrously in a book hke Gough's Phulosophy of the Upamsads My experience of philosophical writings being extremely meagre, I may be wrong when I say that this is the only philosophical discussion about the Upanisads in Englsh, but, at any rate, the lack of sympathy and respect displayed in it for some of the most sacred words that have ever issued from the human mind, is amazing Though many of the symbolical expressions used in the Upamsads can hardly be understood to-day, or are sure to be wrongly interpreted, yet the messages contamed in these, like some eternal source of hght, still illumine and vitahze the religious mind of India They are not associated with any particular religion, but they have the breadth of a universal soil that can supply with living sap all religions which have any spiritual ideal hidden at their core, or apparent in their fruit and fohage Relgions, which have their different standpomts, each claim them for their own support This has been possible because the Upamsads are based not upon theological reasoning, but on experience of spintual life And life is not dogmatic, m it opposing forces are reconciled- ideas of non-dualism and dualism, the infinite and the finite, do not exclude each other Moreover the Upamsads do not represent the spintual experience of any one great individual, but of a great age of enlightenment which has a complex and collective manifestation, like that of the starry world Different creeds may find their sustenance from them, but can never set sectarian boundaries round them, generations of men in our country, no mere students of philosophy, but seekers of life's fulfilment, may make living use of the texts, but can never exhaust them of their freshness of meaning For such men the Upamsad-ideas are not wholly abstract, like those belonging to the region of pure logic They are concrete, like all truths realized through life The idea of Brahma when judged from the view-pomt of intellect is an

Appendix A 94I abstraction, but it is concretely real for those who have the direct vision to see it Therefore the consciousness of the reality of Brahma has boldly been described to be as real as the consciousness of an amlaka fruit held in one's palm And the Upanisad says -- yato vāco nvartante aprāpya manasā saha anandam brahmano vidvan na bibhet kadācana. From Him come back baffed both words and mind But he who realrzes the joy of Brahma is free from fear Cannot the same thing be said about light itself to men who may by some mischance live all through their life in an under- ground world cut off from the sun's rays' They must know that words can never describe to them what light is, and mind, through its reasoning faculty, can never even understand how one must have a direct vision to realze it intimately and be glad and free from fear We often hear the complaint that the Brahma of the Upanisads is described to us mostly as a bundle of negations Are we not driven to take the same course ourselves when a blind man asks for a description of light? Have we not to say in such a case that light has neither sound, nor taste, nor form, nor weight, nor resistance, nor can it be known through any process of analysis? Of course it can be seen, but what is the use of saying this to one who has no eyes? He may take that statement on trust without understanding in the least what it means, or may altogether disbeleve it, even suspecting in us some abnormahty. Does the truth of the fact that a blind man has missed the perfect development of what should be normal about his eyes'ght depend for its proof upon the fact that a larger number of men are not bhind? The very first creature which suddenly groped into the possession of its eyesight had the rght to assert that light was a reality In the human world there may be very few who have their spintual eyes open, but, in spite of the numerical preponderance of those who cannot see, their want

hıght of vision must not be cited as an evidence of the negation of

In the Upamsads we find the note of certamty about the spintual meaning of evstence In the very paradovical nature of the assertion that we can never know Brahma, but can realize Him, there hes the strength of conviction that comes

942 The Principal Upanisads from personal experience. They aver that through our joy we know the reality that is infinite, for the test by which reality is apprehended is joy Therefore in the Upanişads satyam and anandam are one. Does not this idea harmonize with our everyday experience? The self of mine that limits my truth within myself confines me to a narrow idea of my own personality When through some great experience I transcend this boundary I find joy. The negative fact of the vanishing of the fences of self has nothing in itself that is delightful But my joy proves that the disappearance of self brings me into touch with a great positive truth whose nature is infinitude My love makes me understand that I gain a great truth when I realize myself mn others, and therefore I am glad. This has been thus expressed mn the Īsopanışad -- yas tu sarvāņi bhūtāni ātmany evānupaśyatı sarvabhūtesu cātmānam tato na vijugupsate. He who sees all creatures in himself, and himself in all creatures, no longer remains concealed. His Truth is revealed in him when it comprehends Truth in others And we know that in such a case we are ready for the utmost self-sacrifice through abundance of love It has been said by some that the element of personality has altogether been ignored in the Brahma of the Upamsads, and thus our own personality, according to them, finds no response in the Infinte Truth But then, what is the meaning of the exclamation 'Vedahametam puruşam mahantam' I have known him who is the Supreme Person Did not the sage who pronounced it at the same time proclaim that we are all amrtasya putrah, the sons of the Immortal? Elsewhere ıt has been declared tam vedyam puruşam veda yatha ma vo mrtyuh parivyathah. Know him, the Person who only is to be known, so that death may not grieve thee The meaning is obvious We are afraid of death, because we are afraid of the absolute cessation of our personality Therefore, if we realze the Person as the ultimate realty which we know in everything that we know, we find our own personality in the bosom of the eternal There are numerous verses in the Upamsads which speak of immortality. I quote one of these --

Appendix A 943 eşa devo višvakarmā mahātmā sadă janānam hrdaye sannıvistah hyda manīsā manasabhiklpto ya etad vidur amrtās te bhavantr

Ths is the God who is the world-worker, the supreme soul, who always dwells in the heart of all men, those who know him through their mind, and the heart that is full of the certainty of knowledge, become immortal To reahze with the heart and mmnd the divme being who dwells within us is to be assured of everlasting life It is mahatma, the great reality of the mnner being, which is viśva- karma, the world-worker, whose manifestation is in the outer work occupying all time and space Our own personality also consists of an inner truth which expresses itself in outer movements. When we realize, not merely through our mtellect, but through our heart strong with the strength of its wisdom, that Mahatma, the Infinite Person, dwells in the Person which is in me, we cross over the region of death. Death only concerns our limited self, when the Person in us is realzed in the Supreme Person, then the limits of our self lose for us their finality The question necessarily arises, what is the significance of tlus self of ours> Is it nothing but an absolute bondage for us? If m our language the sentences were merely for expressing grammatical rules, then the using of such a language would be a slavery to fruitless pedantry But, because language has for its ultimate object the expression of ideas, our mind gams its freedom through it, and the bondage of grammar itself is a help towards this freedom If this world were ruled only by some law of forces, then it would certainly have hurt our mind at every step and there would be nothing that could give us joy for its own sake But the Upamisad says that from anandam, from an inner spint of Bhss, have come out all things, and by it they are main- tamed Therefore, in spite of contradictions, we have our joy in life, we have experiences that carry ther final value for us It has been sad that the Infinte Realty finds its revelation in ananda-rupam amrtam, in the deathless form of joy The supreme end of our personality also is to express itself in its creations But works done through the compulsion of necessity, or some passion that blinds us and drags us on with its impetus,

944 The Principal Upanisads are fetters for our soul, they do not express the wealth of the infinite in us, but merely our want or our weakness Our soul has ts anandam, its consciousness of the infinite, which is blissful This seeks its expression in lımits which, when they assume the harmony of forms and the balance of move- ments, constantly indicate the himitless Such expression is freedom, freedom from the barrier of obscurity Such a medium of limits we have in our self which is our medium of expression It is for us to develop this into ananda-rupam amrtam, an embodiment of deathless joy, and only then the infinite in us can no longer remain obscured This self of ours can also be moulded to give expression to the personality of a business man, or a fighting man, or a working man, but in' these it does not reveal our supreme reality, and therefore we remain shut up m a prison of our own construction. Self finds its ananda-rupam, which is its freedom in revelation, when it reveals a truth that transcends self, like a lamp revealing light which goes far beyond its material limits, proclaiming its kinship with the sun When our self is illuminated with the light of love, then the negative aspect of its separateness with others loses its finalty, and then our relationship with others is no longer that of competition and conflict, but of sympathy and co-operation I feel strongly that this, for us, is the teaching of the Upanisads, and that this teaching is very much needed in the present age for those who boast of the freedom enjoyed by their nations, using that freedom for building up a dark world of spintual blindness, where the passions of greed and hatred are allowed to roam unchecked, having for their allies deceitful diplomacy and a widespread propaganda of falsehood, where the soul remams caged and the self battens upon the decaying flesh of its victims

Appendix B 945

APPENDIX B

AN INTRODUCTION By EDMOND HOLMES to The Philosophy of the Upamsads PROFESSOR RADHAKRISHNAN'S work on Irdian Philosophy, the first volume of which has recently appeared, meets a want which has long been felt The Western mind finds a difficulty in placing itself at what I may call the dommnant standpomnt of Indian thought, a difficulty which is the outcome of cen- tunes of divergent tradition, and which therefore opposes a formidable obstacle to whatever attempt may be made by Western scholarship and criticism to interpret the speculative philosophy of India If we of the West are to enter with some measure of sympathy and understanding into the ideas which dominate, and have long dominated, the Indian mind, India herself must expound them to us Our interpreter must be an Indian cntic who combines the acuteness and orginality of the thinker with the learning and caution of the scholar, and who has also made such a study of Western thought and Western letters as will enable him to meet his readers on common ground If, in addition to these qualifications, he can speak to us in a Western language, he will be the ideal exponent of that mysterious philosophy which is known to most of us more by hearsay than by actual acquaintance, and which, so far as we have any knowledge of it, alternately fascinates and repels us All these requirements are answered by Professor Radha- krishnan A clear and deep thinker, an acute critic and an erudite scholar, he is admirably qualified for the task which he has set himself of expounding to a 'lay' audience the mam movements of Indian thought His knowledge of Western thought and letters makes it easy for him to get mto touch with a Western audience, and for the latter purpose he has the further qualfication, which he shares with other cultured Hmdus, of being a master of the English language and an accomplished writer of English prose But the first volume of Indian Phlosophy contains over 700 closely printed pages, and costs a guinea, and it is not every one, even of those who are interested in Indian thought,

946 The Principal Upanişads who can afford to devote so much time to senous study, while the price, though relatively most reasonable, is beyond the means of many readers That being so, it is good to know that Professor Radhakrishnan and his publisher have decided to bring out the section on The Philosophy of the Upanisads as a separate volume and at a modest price For what is quintessential in Indian philosophy is its spintual idealsm; and the quintessence of its spintual idealism is mn the Upanisads, The thinkers of India in all ages have turned to the Upanisads as to the fountain-head of India's speculative thought 'They are the foundations,' says Professor Radha- knshnan, 'on which most of the later philosophies and religions of India rest . . Later systems of philosophy display an almost pathetic anxiety to accommodate their doctrines to the views of the Upanisads, even if they cannot father them all on them. Every revival of idealism in India has traced its ancestry to the teaching of the Upanisads' 'There is no important 'form of Hindu thought,' says an English exponent of Indian philosophy, 'heterodox Buddhism included, which is not rooted in the Upamsads'I It is to the Upanısads, then, that the Western student must turn for illummation, who wishes to form a true idea of the general trend of Indian thought, but has neither time nor inchnation to make a close study of its various systems. And if he is to find the clue to the teaching of the Upanisads he cannot do better than study it under the guidance of Professor Radhaknshnan It is true that treatises on that philosophy have been wntten by Western scholars. But the Western mind, as has been already suggested, is as a rule debarred by the prejudices in which it has been cradled from entering with sympathetic insight into ideas which belong to another world and another age Not only does it tend to survey those ideas, and the problems in which they centre, from standpoints which are distinctively Western, but it sometimes goes so far as to assume that the Western is the only standpoint which is compatible with mental samty. Can we wonder, then, that when it criticizes the speculative thought of Ancient India, its adverse judgment is apt to resolve itself into fundamental misunderstandıng, and even its sympathy is sometimes misplaced? In Gough's Plulosophy of the Upamsads we have a con- temptuously hostile criticism of the ideas which dominate Bloomfield The Rehgion of the Veda.

Appendix B 947 that philosophy, based on obstinate misunderstanding of the Indan point of view-misunderstanding so complete that our author makes nonsense of what he criticizes before he has begun to study it. In Deussen's work on the same subject-a work of close thought and profound learning which deservedly commands respect-we have a singular combination of enthu- siastic appreciation with complete misunderstanding on at Ieast one vital point. Speaking of the central conception of the Upansads, that of the ideal identity of God and the soul, Gough says, 'this empty intellectual conception, void of spirituality, is the highest form that the Indian mind is capable of' Comment on this jugement saugrenu is needless. Speaking of the same conception, Deussen says, 'it will be found to possess a significance reaching far beyond the Upanisads, their time and country; nay, we claim for it an inestimable value for the whole race of mankmnd ... one thing we may assert with confidence-whatever new and unwonted paths the philosophy of the future may strike out, this principle will remain permanently unshaken, and from it no deviation can take place.' This is lgh praise. But when our author goes on to argue that the universe is pure illusion, and claims that this is the fundamental view of the Upanisads, he shows, as Pro- fessor Radhakrishnan has fully demonstrated, that he has not so highly. grasped the true inwardness of the conception which he honours With these examples of the aberration of Western criticism before us, we shall perhaps think it desirable to turn for instruction and guidance to the exposition of the Upanisads which Professor Radhakrishnan, an Indian thinker, scholar and critic, has given us. If we do so, we shall not be dis- appointed As the inheritor of a great philosophical tradition, into which he was born rather than indoctrinated, Professor Radhakrishnan has an advantage over the Western student of Indan philosophy, which no weight of learning and no degree of metaphysical acumen can counterbalance, and of which he has made full use His study of the Upanisads-if a Western reader may presume to say so-is worthy of its theme. The Upamisads are the highest and purest expression of the speculative thought of India. They embody the meditations on great matters of a succession of seers who lived between 1000 and 300 B C. In them, says Professor J. S. Mackenzie, 'we have the earliest attempt at a constructive theory of the

The Principal Upamsads ro-mos, and certamly one of the most interesting and trmarlabh.' What do the Upam ads toach us> Its authors did not all think ahke, but, taking their mcditations as a whole, we may say that they are dommated by one paramount conception, that of the ideal oneness of the soul of man with the soul of thr umiere The Sansknt word for the soul of man is Atman, for the soul of the univer.e Brahman 'God's dwelling place,' says Professor Radhakrishnan in his exposition of the philo- sophy of the Upamsads, 'is the heart of man. The mnner immortal self and the great cosmic power are one and the same. Brahman 14 the Atman, and the Atman is the Brahman The one supne me power through wlich all things have been brought into being is one with the imost seli in each man's heart.' Whet is real in each of us is his self or soul What is real mn the umverse is its self or soul, in virtue of which its All is One, and the name for which in our language is God And the mndı- vidtal soul is one, potentially and ideally, with the divine or unner al soul In the words of one of the Upamsads 'He who is the Brahman in man ard who is that in the sun, these are one' The sigmficance of this conception is more than meta- physical There is a practical side to it which its exponents are apt to ignore The unity of the all-pervading hie, mn and through its own essential spntuahty-the unity of the trmnity of God and Nature and Man-is, from man's pomt of view, an ideal to be reahred rather than an accomphshed fact If ths is so, if oneness with the real, the universal, the divine self, 1s the ideal end of man's being, it stands to reason that self-rcalization, the finding of the real self, is the hghest task which man can set himself In the Upamsads themselves the cthical implications of their central conception were not fully worked out. To do so, to elaborate the general ideal of self- reahzation into a comprehensive scheme of life, was the work of the great teacher whom we call Buddha This statement may seem to savour of paradox In the West the idea is still prevalent that Buddha broke away completely from the spintual idealsm of the Upanisads, that he denied God, denied the soul, and held out to his followers the prospect of annihilation as the final reward of a nghteous life This singular misconception, which is not entirely confined to the West, is due to Buddha's agnostic silence having been mis- taken for comprehensive demal It is time that this mstake

Appendix B 949 was corrected It is only by affiliating the ethics of Buddhism to the metaphysics of the Upanisads that we can pass behind the silence of Buddha and get into touch with the philosophical ideas which ruled his mind, ideas which were not the less real or effective because he deliberately held them in reserve This has long been my own conviction, and now I am confirmed in it by finding that it is shared by Professor Radhaknshnan, who sets forth the relation of Buddhism to the philosophy of the Upanisads in the following words 'The only metaphysics that can justify Buddha's ethical discipline is the metaphysics underlymg the Upanisads Buddhism helped to democratize the philosophy of the Upanisads, which was till then confined to a select few. The process demanded that the deep philo- sophical truths which cannot be made clear to the masses of men should for practical purposes be ignored It was Buddha's mission to accept the idealism of the Upanisads at its best and make it available for the daily needs of mankind Historical Buddhism means the spread of the Upansad doctrines among the people It thus helped to create a heritage which is living to the present day.' Given that oneness with hisown real self, whichisalso thesoul of Nature and the spirit of God, union with the ultimate is the ideal end of man's being, the question arises Howis that end to be achieved? In India, the land of psychological experiments, many ways to it were tried and are still being tried There was the way of jnana, or intense mental concentration. There was the way of bhakti, or passionate love and devotion There was the way of Yoga, or severe and systematic self-discipline. These ways and the like of these might be available for exceptionally gifted persons. They were not available, as Buddha saw clearly, for the rank and file of mankind It was for the rank and file of mankınd, it was for the plain average man, that Buddha devised his scheme of conduct. He saw that in one's everyday hfe, among one's fellow men, there were ample opportunities for the higher desires to assert themselves as higher, and for the lower desires to be placed under due control There were ample opportumties, in other words, for the path of self-mastery and self-transcendence, the path of emancipation from the false self and of affirmation of the true self, to be followed from day to day, from year to year, and even-for Buddha, like the seers of the Upanisads, took the reality of re-birth for granted- from hfe to life He who walked in that path had set his face

950 The Principal Upamşads towards the goal of his own perfection, and, in doing so, had, unknown to himself, accepted the philosophy of the Upanısads as the ruling principle of his life If this interpretation of the life-work of Buddha is correct, if it was his mission to make the dominant idea of the Upanisads available for the daily needs of ordinary men, it is impossible to assign limits to the influence wluch that philosophy has had and is capable of having in human affairs m general and in the moral life of man in particular The metaphysics of the Upanisads, when translated into the ethics of self- realization, provided and still provides for a spirtual need which has been felt in divers ages and which was never more urgent than it is to-day For it is to-day, when supernatural religion is losing its hold on us, that the secret desire of the heart for the support and guidance which the religion of nature can alone afford, is making itself felt as it has never been felt before And if the religion of nature is permanently to satisfy our deeper needs, it must take the form of devotion to the natural end of man's being, the end which the seers of the Upanisads discerned and set before us, the end of oneness with that divine or universal self which is at once the soul of all things and the true being of each individual man. In other words, it is as the gospel of spiritual evolution that the religion of nature must make its appeal to our semi-pagan world It was the gospel of spintual evolution which Buddha, true to the spurit of the Upamsads, preached 2,500 years ago,1 and it 1s for a re-presentation of the same gospel, in the spirit of the same philosophy, that the world is waiting now * It was the gospel of spintual evolution which Christ preached m a later age, to a different audience and through the medium of other forms of thought Such at least is my earnest conviction. Of the two pivotal sayings, I and my Father are one,' and 'Be ye perfect even as your Father which is in heaven is perfect,' the former falls into line with the spintual idealism of the Upamisads, the latter into hine with the ethical idealism of Buddha The notation, as might be expected, 1s different. but the idea and the adeal are the same.

Brblto 95 SELECTED BIBLIOGRAPHY English Translatons E Roer: Nine Upamsads 1853. F. Max Muller. The Upamsads Sacred Books of the East. Vol. I. 1879, Vol. II I884 G. R. S Mead and J. C. Chattopadhyaya: The Upansads. 2 Vols. S. Sitarama Sastrı and Ganganatha Jha. The Upamsads. 5 Vols. 1896.

Sitanath Tattvabhusan: The Upamsads 2 Vols 1900, I904 1898-I90I. S C Vasu. Isa, Kena, Katha, Praśna, Mundaka and Māndūkya Upamsads. 1909 R. E Hume The Thirteen Principal Upamsads 1931. Swami Prabhavananda and Frederick Manchester. The Upanisads.

Swami Nıkhilananda. The Upanisads 195I. I947

Enghsh Translatons of Single Upanisads E Roer. Brhad-aranyaka Upamsad 1856. S. C Vasu. Brhad-aranyaka Upanisad, with the Commentary of Sri Samkarācarya 1913-1916 Swam Madhavananda Brhad-aranyaka Upamisad with Samkara's Commentary 1934 Rajendralal Mitra Chandogya Upamsad S. C Vasu. Chandogya Upamsad unth Commentary of Sri Madhva- cārya 1917 H M Bhadkamkar Aitareya Upanisad I899 S C Vidyarnava and Mohan Lal Sandal Autareya Upanisad. 1925 A Mahadeva Sastrı Taithrīya Upamsad unth the Commentaries of Samkarācārya, Sureśvarācārya and Sāyana. S. C. Vıdyarnava and Mohan Lal Sandal. Tauthrīya Upamsad, text and translation with notes and commentaries 1925. S C Vasu and A. C. Thirlwall Kena Upanisad, with the Sanskrit text, anvaya, vrtti, word-meaning, translation, notes and M Hinyanna Kena Upansad unth the Commentary of Samkara- index 1902

W D Whitney: Katha Upamsad, with the Sanskrit text, anvaya, tārya. I912

vrtt1, word-meaning, translation, notes and index, 1890 S C Vasu Katha Upanisad 1905 R L. Pelly. Katha Upamisad Introduction, text, translation and notes 1924. Rawson. Katha Upamisad 1934 Knshna Prem Katha Upanisad.I ' No date is mentioned in the book.

952 The Principal Upanisads Sir William Jones. Isa Upanisad. 1799 S C Vasu and A C. Thirlwall Isa Upamisad 1902. M. N. Dvivedı: Mandūkya Upamsad. 1894. Swami Nıkhılananda. Mandukya Upanisad. Sıddhesvar Varma The Svetāsvalara Upamsad 19r6 E. B Cowell. Kausītakı Upanışad. 1861. S. C. Vidyarnava and Mohan Lal Sandal. The Kausilaks Upanisad, with notes and commentary 1925. E B. Cowell. The Maitri or Maurayaniya Upanisad, with the

I870. commentary of Ramatirtha, edited with an English translation

Expository and Critical Works A. E Gough: The Philosophy of the Upanisads and Ancient Indtan Metaphysics 1882. Paul Deussen The Philosophy of the Upamsads. ET 1906 L D Barnett Brahma Knowledge I9II S C Vidyärnava. Studres in the first Six Upamsads 1919 R Gordon Milburn The Religious Mysticism of the Upamssads 1919 B. M Barua. A History of Pre-Buddhstic Indian Plilosophy. 1921. S.N Dasgupta History of Indian Philosophy Vol I 1922 A. B. Keith The Rehgion and Pllosophy of the Veda and the Upamsads 2 Vols 1925 R D Ranade A Constructive Survey of Upantsadic Philosophy S. K. Belvalkar and R. D Ranade History of Indian Phulosophy I926 Vol II. The Creative Period Brahmana and Upanisadic Philosophy and post Upanisadic Thought, 1927.

GENERAL INDEX

Abailard, Peter 590 Aurobindo, Sri 21 % Abhava 448 Avesta 31 Abhdharma-Kosa, see Vasubandhu Avıdyā 88-90 Abhinavagupta 113 % Aeschylus's Agamemnon 553 Bādarayana 71, 125, 126 Agania Sulla 686 Badarı 125, 440 Ahura Mazda 32 11, 33, 60 n Baaley Shackleton, D R. 194 Astareya Aranyaka 47 n, 91 n, 125n, Baladeva 27 270, 298, 418, 458, 513, 555, 568 Bardosa 144 n Aitareya Brahmana 47 1, 304, 395. Baron von Hugel's The Myshcal 418, 561, 615, 758, 770, 775 Element of Religion 749 Alayavıjfiána 492, 837 Barth, Karl, his The Knowledge of Alcibrades 178 God and the Seruice of God 65 " Alexander 464 Barua, B M, his Ceylon Lectures Alexandrian Christian Mystics 17" Al Ghazzālı 103 %, 562 575 # Basildes 65 % Al 687 Amara-Koša 30 n, 67 11, 176, 218 Bede, The Venerable, his Ecclesiashcal History of the Enghsh Nation 81 n Amos 112 n Belvalkar, Dr S K, lus Four Un- An Advanced History of India by R C. Majumdar, H C Ray pubhshed Upamsadie Teats and the Paryanka Vadya 751, 753, 755 ", Chauduri and K Datta 144 " Ananda 271-2 756 n, 757 %

Anandagir passim Bernard, St 85 n, 102 n1, 263, 417, 680 Ananda-lahar! 734 Benedict, St

646, 749 Anaxagoras 452 Anaximander 33 ", 38 n Bhagavad-gtla, 9, 70, 397, 485, 493.

Anaxmenes 404 528, 560, 572, 576, 593, 610, 615,

Annambhatta's Tarakasaigraha 448 616, 617, 625, 636, 649, 677, 680,

Annapūrna Upanışad 73" 687, 701, 710, 712, 713, 714, 720,

Anselm, St 53" 721, 727, 729, 744, 746, 747. 769,

Antony, St 585 806, 835, 886, 914, 916

Anubhūh-prakāsa 801 Bhagavala 24 11, 51 1, 108 1, 113 n,

Apastamba 769, his Yajna-parı- 136 n, 137 n, 140 1, 141 n, 280,

bhâşa 30 % 718, 907

Appaya Dikşıta's Yoga Darpana 137% Bhagavata religion 625

Aquinas, St Thomas 65 11, 103 n, Bhaki-martānda 141 n

107 n, 144 n1, 245, 777 Bhartrprapafica 25

Anstotle 23 #, 35 ", 59, 121, 293, Bhāskara 27

328, 464, 533, 547. 557. 652, 671 Bhaskara Laugākşı, hıs Artha-sam-

Anyaparyesana Sutla 563 graha 50 n Aruneya Upanssad 47 7 Bhattacarya Siddhesvar 10

Aryadeva's Cılta-visuddhı-prakarana Bhavabhuti 549 Burth Control 324 129 % Asmarathya 286, 440 Blake 60 n, his Auguries of Inno-

Așfarakra Gilă 702, 846 cence 612 ASvalayana Grhya Satra 329, 330, Bloomfield, his Relgion of the Veda

615, 763, 769 17 n, 29 n, 946

Athenagoras 23 n Bodhisattva 274 Atma-bodha 79 n Boehme 36 11, 128 n, 645, 884 Andulomi 124 n1, 286 Boethius 94, his Consolations of

Augustine, St. 121 %, 558, 575 f, Philosophy 113 n

591, 699, his Confessions 55 ", 557 Bonaventura, St Gzo, his Itmnerary of the Mind 6z0

954 The Principal Upanişads Brahma-bındu Upamşad 718, 846 Brahmacarya 110, 498 Cowell 21 n Brahma Purana 36 1, 109 n, 710 Creation 35-9, 63, 163, 541 ff, 651-2 Brahmănda Purāna 36 n Crump, C G, his Legacy of the Msddle

Brahma-randhra 76, 190 Ages 171-7 Brahma Sutra 25, 67, 71, 86, 125, Cūlka Upanışad 123 nt

14I n, 286-7. 440, 547, 732 Dante 72 Brahma-vawarla Purana 89 ", 468 n, Dara Shukoh 21 814 Darsanopanşad 150 % Brhad-devata 30 Dasa-kumāra-cardla 271 Brhat-samhita 622 Demeter 276 Browne, Professor E G, his A Year Descartes 631 Amongst the Persians 32 n Deussen, Paul 18, 21 1, 84. 221, Buddha 38 n, 58, 67 n, 109, 120 n, 599, 645. 947: his The Philosophy 194, 271-2, 274, 528, 539, 557. 563, of the Upanisads 625 578, 585, 604, 605, 609, 614, 679, Deuteronomy 166 685, 719, 948-50 Devi Bhagavala 50 1, 83 11, III H, Buddha-carita 712, 713 136 N, 658, 734 Buddhism 17, 67, 92, 116 n, 119 n, Deut Saptasalt 589 168, 218, 247, 279, 492, 606, 613, Devt Upamşad 83 * 623, 645, 678, 793, 796, 949 Dhamma-pada 9, 25 n, 645, 719, 938 Bunyan 135 n, his Holy War 636 Dhyana-bindu Upamşad 7, 18, 886 Burkitt, Professor 71 n Dīgha Nıkāya 204, 473, 783 Butler, Dom Cuthbert, his Western Diogenes 404 Myshcism 303, 558, 563, 575 ", Dionysius, the Areopagite 586 his Benedichne Monachism 644 Dream 456, 500, 505-6, 632, 638, 660-2, 696, 699, 702, 835, g11-13 Cambridge Ancient Hislory 38 n, 71 N Duperron, Anquetil 21 Cambridge Revew 132 n Durga Saptasalt 590 Cassian 608, 654 Dvivedi 21 # Caste 935-8 Catherine, St, of Genoa 76 n Eckhart 17 #, 64 "1, 65 n, 70 ", 71 ", Chakravartı, N P, hised of L'Udana 76 n, 84 11, 96 1, 107 1, 120 n, 124 ",

Chandogya Brahmana 335 608 144 n, 497, 562, 573, 583, 591, 610, 638, 668, 6gr

Charpentier 599 Edgerton, Professor Franklın 46 n Chatterji, Professor Sunıtı Kumar Encyclopaedia of Relgions and Lihtes

I0, 353 585

Chattopadhyāya 21 " Epimenides 549

Chaucer 136 n Epistle to the Hebrews 646 Cheng. F T, lus China Moulded by Ergena Scotus 69 11, 194

Confucius 109 # Euripides, his Melanippe 38 n, 114 n Christianity 19 n, 33 n, 60 n, 697 Eustochius 304

Chuang Tzu 68 n, 130 % Exodus 54 n, 111 M

Church Family Newspaper 120 n Falk, Dr Maryla, her Noma Rapa Cicero 40 %t and Dharma-Rüpa 62 % Cloud of Unknoung, The 591 Fourth Gospel, The 194, 704 Colebrooke 21 Trancis, St 106 N, 222 Coleridge 530 Colossians 697 Galatians 120 % Confucius 109 #1, 136 n Gandhı, M K 139 n, 565 Cook, A B, his Zeus 37 n, 60 n Garbha Upanışad 712 Coomaraswamy, Ananda 608, 617 Garuda Purāna 676-7 Coomaraswamy, Dona Luisa 623 Gaudapida 82 m, 693, Gos, his Cornthians I 62 n, 568 Karikd on Ma U 80, 8z n, 86 n. Cornford, Professor F M 37 n, hıs 88 n, 122 n, 697, 699, 701-4. on Plato's Theory of Knowledge $55 Samkhya Kankd 713

General Index 955

Gayatri 299-302, 387-8 Jaspers, Karl 22 Genesis 35 Jalaka 623 Giles, H A, his Chuang Teu, Mystc, Jayatirtha's Nyaya-sudha 64 Morahst and Socal Reformer 69 n Jesus Christ 58, 106 n, 131 n, 222, Gobhsla Grhya Sutra 330, 769 274, 578, 605, 628, 884, 950 Gopālayatindra 599, 603 Jews 60 % Gough 22, his Philosophy of the Jha Ganganatha 2, 12 Upanişads 940, 946, 947 Jivanmuktı 121-2, 915-16 Gregory of Nyasa 69 n Job 244 Gregory, St., his Morals on Job 570 John 120 n, 127 n, 128 n, 225, 227 Guthne, W K C, his The Greeks and 274. 328, 466, 470, 562, 623, 641 thes Gods 276, 293, 404 John, St, of the Cross 106 n, 303. his Ascent of Carmel 273, 586 Hallaj 562 Johnston, E H, his Some Samkhya Hammond 533 and Yoga Concephions of the Harjan 568 Śvetasvatara Upamşad 712 Harivamša 468 Harvard Journal of Asiatic Studies Jones, Sir William 28 623 Julian, Lady 84n Hebrews 62 n, 720 n Hegel 491, 700 Kabır 118 n, 129 n Henotheism 33 Kāldāsa 549, his Raghuramša Heracltus 77 n. III n, 303, 608 127 n, his Sakuntala 267, 270-1, Hildegrand, St 722 375, Kumārasambhava 271, Meg- Fadula 312 Hillebrandt 600 Kalpataru 140 % Hınyanna, Professor M 21 n History of the Early Kings of Persta Karma 113-14 464 Kaśakritsna 287 Huopadeša 628 Katha Samhsa 46 n Hobhouse, Stephen, his Selected Kausttakı Brahmana 49" Myshcal Wrifings of Willam Law Keats 939 Kesth, A. B, his The Religion and 36 n Philosophy of the Veda and the Holmes, Edmond 10, 945-50 Homer 276, his Thad 35 * Upantsads 20 n, 21 n, 77 n Hooker 194 Khadira Grhya Sutra 769 Horace 567 Kierkegaard 222 Hosca 112 n Kings I 583 Hume, R E, 21 n, 612, 825 Kośas 541-7. 551. 553 ff. gro Huxley, Aldous, his Perenmal Philo- Krama-mukti 122 sophy 76 n Knshnadeva Rāya 144 % Kundalıni 76 Imitalton of Christ 486 Kūranārāyana 302, 575, 576 Incarnation 40 n Indian Antiquary 25 n, 600 Laltta-vistara 52 Irdian Irterpreter 19 n Lambıkā-yoga 832 Indo-Iranians 31 n, 43 Lankaratara Sutra 123 n, 721, 837 Inge, Dr W R 120" Lao Tsu 222, 549, 701-2 Isaiah 110, 302 Law, Wilham 36 r. 76 n. 99 n Iheuttaka 607 Little, A. G, his Franascan Papers Lists ard Documents 222 Jarruım 126, 440 Logos 61-2, 194. 247, 704 Jaurinta Uparişad Brāhrara 47% Louis of Blois 585 49 %. 50 #. 328, 459, 760 Luther 43 n Jarmsm 79, 67S James, St 569 Mackenzse, Professor J S 947 James, William, his Principles of Macnicol, Nicol, his Hindu Sersptares Psyctelcey 533 Madhusūdana's Prasthāra-bheda 751

956 The Principal Upanisads Madhva 21 n, 26, 52, 93, 229, 242, | Nilakantha 713 302, 358, 363, 387, 467, 553, 603, 611, 622, 632, 642, 673 Nımbarka 27, 622, 635 Madhyamaka Vrth 123 n Niralambapamşad 51 n Madhyamıka 67 n Norris 142 n Mahabharata 94 n, 118 n, 275, 341, Nrsımha-purva-tāpantya Upamşad 381, 464, 537. 593. 634, 690, 709, 693 712, 713, 833, 900, 938 Mahânarayana U 618, 731 Old Testament 641 Mahānirvana Tanira 141 n, 897 Oldenberg 27 n Mahāyāna Sūtrālamkāra 123 n Orpheus 20 11. 37 11, 38 N, 399 Majjhıma Nikaya 120 n, 121 n, 328, Otto, Rudolf, his Myshcism East and 563 West 96 n, 107 n, 124 n, 573, 583, Mallinătha 271 591,681 Mandala-Brahmana Upamsad 721-2 Manu 171, 180, 272, 330, 399, 493. 769, 796, 8g0 Palgrave's Golden Treasury Marcel, Gabrel 178 Pañcadaśı, see Vıdyāranya 567

Mark, The Gospel according to 128 n Paficavuhsa Brahnana 328 Mürkandeya Purana 58g Pañcikarana 906

Matrceta's Satapancāsatka 194, 198, Pandava GItă 144 " Pănim 833

Matthew, The Gospel according to 291 Para-psychology 218 Pāraskara Grhya Sūlra 329, 330, 567, 609, 628 Maximus of Tyre 40 n 769

Maya 78~90 Para-tantra 485

McKenzie, John, his Two Relgions Pātañjala Yoga 645 Patañjalı 357 114 n Patañjalı's Mahābhāşya 529 Mead 21 n Paul, St 114 1, 142 n, 144 n, 222, Mencius III N 596, 620 Milarepa 86 % Pelagius 619 Milburn, R. Gordon I9 n Perry, W J 35 " Milindapanha 555 Peter II III n, 562 Murror of Simple Soules, The 120 n Philo 62, 207, 244, 328, 698, 704, 8o6 552 Plato 49, 59, 62, 68 n, 631, 641, 700, Mithraism 33 n 806, his Timaeus 19 n, 40 n, 94, Muhammad 38 n. 722 Gorgias 34 %. Sophist 155, Spm- Muktıka Upamşad 21n, 24 n, 124 n, postum 164; Repubhc 194, 623, 134 11, 693 n, 876 Laws 227, 272, Phaedrus 608, Müller, Max 21 n, 37 n, 44 21, 612, 623, Phaedo 623, 631, Apology 793, his Six Systems of Indian 671 Pmlosophy 28 n, his Ancient His- Plotinus 65 n, 66 n, 67, 194, 304. tory of Sanskril Lterature 28 n 331, 585, 644, 699, 710, his Enneads 68 11, 77 ", 8I n, 96 N, 119 n, 123 1, Narada Bhakts Sūlra 140 701-5 Nārayana 738 Plutarch 40 1, 178, 276, 464 Narāyana-dipikā 726, 730 Pluto 511 Narayantya 375 Porphyry 33I Nāsadiya Sūkta 487, 864 Prajnaparamiā 247 Neo-Platonics 17 n, 66 n, 630 Pratitya-samutpāda 485 New Indian Antquary 608, 638 Procreation ceremomes 321-31 New Testament 569 Psalms 303, 567, 696 Nicholas of Cusa 69 11, 586, 821 Pseudo-Dionysrus 68 n, 394, 585. Nicholson 217, 668 617, 626 Ndıdhyasana 135 Purana 381 Nietzsche, his Thus Spake Zara- Purușa Sūkta 632 thustra III n Purva Mimamst 865

General Index 957

Rabia 138 Scandinavian Mythology 641 Radhäkrishnan 939, 945-50; his Scholasticisma 72 Eastern Religions and Western Schopenhauer 17 % Trought 17 n; An Ideahst View Senart, M. 450 of Life 131 n; Indian Philosophy Siddhanta-kaumudt 570

Ragozia, hts Vedic Indta 28 n 887 SiddFanta-lesa-samgraka 70 % Sikes, G., his Peter Abailard 590 Ramanuja passim Silesius, Angelus 841. Ramatirtha 793 f Sımplicms 414 Ranade's A Construchue Survey of Singer, Charles, his Studies in tre Upamshadic Pruosopky Rangaramanuja passim 533 History and Method of Science 722 Singh, Guru Govind 139 Ratana Sutta 557 Stua-dharmottara 140 1, 716, 717 Rawson, Dr 595, 617 Siva-gita 118 Reburth 115-17,215-19, 268-75, 309, Śwa-mahimna Statra 715 426-34, 499-501, 638, 689-90, Sivasvarodaya 672 753 f, 913 Sleep 456, 495, 496, 507-8, 660-2, Rehgio Medici 6z n 696, 699, 700, 702-835, g1I-13 Renan, Ernest 106 n Recelation 553, 634. 64I Smith, John 99 % Socrates 10, 58, 671 Richard of St Victor 128 r, 263, Solomon 583, 619, 714 563 Roer 21 n Sophocles 276 Rolland, Romamn 9 Sphota 674 Romans 65 8, 114 n Spinoza Śridhara 491 Rosetti, Christina 668 814 Roy, Ram Mohan 21 % Srinivasa 622 Rüm, Jalal-uddin 53 1, 57 ", IIO r., Stoics 76 217, 274. 328, 459, 623, 667-8 Sufism 17, 38 n, 263, 562 Ruysbroeck, John, his Adornment of Sumsumara jatara 242 the Spiritual Marriage 263, 531-2 Sureśvarācarya 542-3, 563; his Naişharmyasiddhs 121 n Sabda-halpa-drura 468 Suso 722 Šaiva-siddhānta 714 Sutta Ntpata 44 n, 121 1 Šaktı 6, 21 Śamkara passım Tagore, Rabindranath 10, 119 %, Šamkarānanda 136 7, 547, 569, 570, 939-944 571, 597. 707 7, 726, 728-30, 738, Tatliriya Aranyaka 634, 691, 726, 742, 744, 748, 751, 754, 755 739, 733 Samkhya 93, 452, 515. 627, 663, Tathriya Brarmara 120 n, 274. 667. 707, 710, 734, 808, 840, 865 279, 304, 310, 593, 601, 605, 630 Samkhya-Kanba 712, 807 Tauhriya Samhita 46 n, 303, 615. Samkhya Stitra 712 637, 719, 726, 775, 803, 847 7. Samkhyayana Āranyaka 48 r. Tardya Bratirana 46 n Samyulia Nıkāya 272, 607, 608 Tao Te Cring 63 1., 68 n, 582, 667 Sanalsujaliya 711 Tapas 35, 109, SrI Sankrayana Grhya Sulra 329, 330 Tattvabhusan Sıtanāth 21 % Saradersanasargraha 833 Taltua-samasa 712, 713 Sastn Mahadeva 21 % Tauler 17 % Sastn Sıtāram 21 n Taylor, H. O, his Mediceval Mind Satapatha Brabmara 47 T, 53 ", 77, 620 112 n, 115 n, 117 n, 119 r, 120 8, Thales 35 r., 293 147. 149. 159, 185, 206, 207, 243, Theresa, St. 636, 722 294, 310, 333. 418, 432, 434. 630, Thessalomans I 720 637. 675, 719, 760. 775 Traheme 126 n Sataislokt 225 Trimūrti 814 f Şa'-karrs-dipıkā 99 n Tnpura-Rahasya 657 Trismegistus Hermes 67 7.

958 The Principal Upanişads Udāna 679, 685 Udgitha 337 ff Vyjñănavāda 524 Udyotakara 288 Vinaya 539 Ullathorne, Bishop 6z8 Vargil 144 "

Underhill, Evelyn, her Myshcrsm 552 Višesāvašyaka Bhāsya 25 "

Unmanībhāva 832, 923 Vsnu-dharma 713

Upamışad Brahmayogın 8rr Visnu-Dharmollara 36 n, 13 11, 144 "

Upāsana 137-8, 822 Vişnu Purāna 164

Urban, W M, his The Intelligible Visnu-smrlt 116 n

World 541 Vışnu-tallva-nırnaya 27 n

Uitara Gita 134, 196 Vwvarana-prameya-samgraha 197

Uttara Mimāmsā 865 Vwveka-cüdăman: 101 n, 122 n, 129 Vyasa's Yoga Bhasya 530 n

Vācaspati, Miśra, hıs Bhāmati 606, Vyäsärya 185

898, on Samkkya Karıkā 713 Waley, Arthur, his Way and Its Vaiseşıka 453 Power 68 n, 582, Three Ways of Vājasaneyt Samhitā 637, 719, 724, Thought in Ancient China 69 n 726, 731 Walı 263 Vajracchedka Satra 585 Westcott, B F, ls The Gospe! Vakya-padtya 104 n1, 674 according to St John 62 n Valentinus 71 n Whitehead, A N 63, his Science Vamana Purăna 368 and the Modern World 18 Varsaganya-panca-parva-vidyā 713 Whitman, Walt 5 Vasistha 107 n, 133 11, 530, 676 Winternitz, his A Hislory of Indtan Vasıştha Dharma Sastra 104 n Literalure 17 n, 28 n, 29 " Vasistha Smrtt 900 Wordsworth 126 n Vāsu, S C 21 n Wotton 567 Vasubandhu's Abhıdharma-Kosa 716 Vaughan, Henry 797-9 Yahweh 112 n Vedanta Deśtka 142 n, 304, 571, Yāska 22, 30, 50 n 574, 576 Yeats, W B 18* Vedantasāra 24 11, 807 Yoga passım Vıdyaranya 36 n, 618, 703, his Yoga Shlra 357, 502, 710, 712, 713, Pañca-dasz 75 n, 448, 449, 546, 830 hıs Sarvopanısad-arthānubhūls-pra- Yoga-vâsıştha 846 kâsa 21 Vijnana-bhiksu 728, 730, 731-2, 740, Zoroaster 32, 60 # 742, 744 Zoroastrian Relgion 641, 899