·371
सत्यान्नास्तिपरोधर्मः
THE
Chha'n dogy a
ARCHA
UPANISHAD
CENTRAL
New Delhi
CALS
AND
LUBRARY
SRI SANKARA'S COMMENTARY
TRANSLATED BY
GANGA'NA'TH JHA,' M.A., F.T.S.
5465
PUBLISHED BY
V. SESHACHARRI, B.A., B.L., M.R,A,S,
Vakil, High Court, Madras.
Saavu
chh Tha
THIRD VOLUME
MADRAS
THE INDIA PRINTING WORKS
1923

·Dr. ANNIE BESANT. President, Theosophical Society, Adyar, Madras, S.

·DEDICATED
BY KIND PERMISSION
TO
Dr. Annie Besant

·Chha’ndogya
FIRST PART
CONTENTS.
PAGES.
PREFACE
vii
...
***
FIRST ADHYA'YA
...
81
SEOOND
99
THIRD
144
...
99
209
FOURTH
99
...
...

·PREFACE.
IN introducing the third volume of this series
to the public, I have to express my satisfaction of
the appreciative manner in which the last two
volumes have been received.
The translator of this Upanishad, Pandit
Gangânâtha Jhâ, M.A., F.T.S., of Darbhanga, has,
I am sure, earned the best thanks of the public for
making the translation so faithful to the text and
the original commentary, and bringing out their
spirit so well in a foreign language.
As this Upanishad is a big one it has been
thought fit to present it in two volumes. The first
four Adhyâyas are now published and the second
four will form the fourth volume which is now in
the press.
MADRAS,
May, 1923.
V. C. SESHACHARRI,
Publisher,

·No text on this page.

·The Chha’ndogya Upanishad SRI SANKARA'S INTRODUCTION OM TAT SAT Adoration to Brahman! The Ohhandogya Upanishad, consisting of eight chapters begins with the word " The syllable Om,” &c., and with a view to briefly explain its scope to people desiring to learn it, we begin this short treatise, giving an easy explanation of it. The connection is this: The complete course of Action (sacrifices) has been comprehended, together with a full comprehension of the deities Prûna and the rest, -such Action being the means to the attainment of Brahman, by the road known as the Light," &c.; as also the Action by itself, which (without a knowledge of the Deities) is a means to Brahman, by the road known as the "Smoke", &c. While for those, that follow the bent of their natural inclinations and are fallen out of both these roads, has been ordained troublesome fall downwards. But in none of these two roads, is there an absolute accomplishment of the end of man; and hence that which is 9 a ·THE CHHA'NDOGYA UPANISHAD independent of Action, the knowledge of the secondless Self, ought to be explained, setting aside the three courses of metempsychosis (above explained). And with a view to this is the Upanishad laid down. Apart from the knowledge of the secondless Self, there is no absolute attainment of the desired end: as will be laid down-Those that know otherwise than thus, and worship others, fall in perishable worlds ; while one who takes the contrary course becomes the king of heaven." In the same manner, one who believes in the false doctrine of duality becomes bound. And just as the thief becomes burnt and bound when he catches hold of the hot axe (in the course of his ordeal), so does such a person acquire the troubles of metempsychosis. Having said this, it is again said that one who believes in the true doctrine of non-duality is neither burnt nor bound, just like one who is not a thief, and for such a one there is a cessation of metempsychic troubles, Liberation. Therefore the doctrine of the secondless Self is not compatible with Action. Because, inasmuch as it serves to destroy all distinction of action, agent and result,--the knowledge, brought about by such passages as “Ever existent, one and secondless, the self is all this,” cannot possibly be suppressed by any notions, If it be urged that there is the notion derived from the injunction of Actions (which would suppress the aforesaid knowledge)" -(we reply) no: because Actions are enjoined for those that have distinct ideas of the Self having the character of the doer and the enjoyer, and who are tainted by the discrepancies of affection and 66 13 ·INTRODUCTION 3 one a version for the results of actions resulting from the aforesaid ideas. If it be urged that "inasmuch as Actions are enjoined for one who has fully comprehended the meaning of the complete Veda, Actions belong even to one endowed with the knowledge of non-duality", --(we reply) no: the passage "The self, existing, the one and secondless is all this" serves to entirely suppress the natural ideas of the doer and the enjoyer, &c., which belong to persons entitled to Action. Therefore it must be admitted that Actions are enjoined for one who is tainted with ignorance, &c; and not for one who has a knowledge of non-duality. It is for this reason that it will be declared later on: "All these acquire pure (happy) worlds; while resting in Brahman attains immortality.” And in connection with this doctrine of non-duality, are laid down the various meditations that to accomplish certain desirable ends ;-these meditations, having their ends approximate to Liberation, appertaining as they do to Brahman slightly modified from the Secondless, such as those consisting of the Mind and of the Pränas, &c. And, inasmuch as these meditations have their end in the prosperity of Actions, they are connected with factors of Action. But still there is a similarity between these meditations (and the knowledge of the one Self). On account of the identity of the doctrine of these, and of the similarity consisting in the fact of both of these belonging to the function of the mind, that is to say, just as the knowledge of non-duality is a function of the mind, so are also these meditations functions of the mind; serve We

·THB CHHA'NDOGYA UPANISHAD
and as such there is a similarity. "What then, is
the difference between the meditations and the
knowledge of non-duality ?" We explain: The
knowledge of non-duality is that which removes
the idea of the difference among the doer, the deed
and the result, &c., which idea is naturally imposed
upon the really unmodifying Self ; just as the
ascertainment of the form of the rope, brought
about by the action of light, which serves to remove
the false idea of the serpent imposed upon the
rope. Whereas meditation as laid down in the
scriptures is based upon a certain substratum and
consists of the bringing about of a uniform function
of the mind with regard to that substratum,
uninterrupted by any idea foreign to it. Such is
the difference between the two. These meditations,
serving to purify one's character and thereby
illu mining the real nature of things, are helps to
the knowledge of non-duality. And inasmuch as
they are based upon a substratum they are more
easily accomplished ; and as such they are treated
of first. And inasmuch as it is the perforinance of
Actions to which people are accustomed, and by
abandoning Action it becomes extremely difficult
to give up the mind to meditation, it is the
meditation, referring to a part of Actions which is
treated of first.

·ADHYA'YAI. KHANDAI. अमित्येतदक्षरमुद्गीथमुपासीत | ओमिति ह्युद्गायति तस्योप- व्याख्यानम् ॥ १॥ One ought to meditate upon the syllable Om, the udgîtha ; because people sing, beginning with Om. Of this (now follows) the explanation. (1) Com.-"One ought to meditate upon the syllable 'Om.' The syllable Om is the most appropriate name of the Supreme Self. And when this name is "used, He becomes pleased, just as a man is pleased when addressed by a name dear to him. But here, inasmuch as the syllable is used with the particle 'iti' it is recognised, apart from its denotation of the Supreme Self, as the mere verbal form of it (which is to be meditated upon). And as such, like idols, &c., it comes to be an image of the Supreme Self. Thus then, being the name and the image of the Supreme Self, it becomes the means of the meditation thereof; and as such, becomes something great, comprehended in all the Vedantas. The greatness of this syllable is further proved by the fact of its bei ng frequently used in the beginning and end of japa, sacrifice, and study of the Veda. Therefore one ought to meditate upon this syllable, consisting of letters, and being called “ udgitha," on account of its being a part of the udgîtha hymn.

·6 THE CHHA'NDOGYA UPANISHAD That is to say, one ought to bring about a firm concentrated contemplation of Om, which is a part and parcel of sacrifices, and is an image of the Supreme Self. The Sruti itself mentions the reason of Om being called the "udgîtha." "Because people sing, beginning with Om”: That is to say, inasmuch as people begin with Om, and then sing (hymns). the syllable Om is the" udgîtha", "Its explanation": ies, the explanation or the meditation of the same syllable,--that is to say, an explanation as to its qualities and results, &c. "Now begins" is to be added ; that is, the full sentence is now begins its explanation," एषां भूतानां पृथिवी रसः पृथिव्या आपो रसः । अपामोषध यो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋ- चः साम रसः साम्न उद्गीथो रसः ॥ २ ॥ 17 (2). The essence of all these beings is the earth; the essence of the earth is water; the essence of water, plants; the essence of plants, man; the essence of man, speech ; the essence of speech, Rik; the essence of Rik, Sâma; the essence of Sâma is the udgîtha. Com.--" Of all these beings," moveable and immoveable, the earth is the " essence”-ie., refuge or support. Of the earth, water is the essence. Inasmuch as it is in water that the earth is woven like warp and woof, it is the essence of the earth. Of water, the plants are the essence-since plants are modifications of water. Of these (plants) man is the essence,m-inasmuch as man grows out of food (supplied by the plants). Of man, too, speech ·WITH SRI SANKARA'S COMMENTARY is the essence,--since of all parts of the man, speech is the highest (faculty)! Hence speech is called the essence of man. Of speech again, Rik is the essence, being a grade higher than it. Of Rik, Sâma is the essence, still higher than the former. And of Sûman, the udgîthao-the syllable Om-is the essence, highest of all; and it is this that is the subject treated here. स एष रसाना ५ रसतमः परमः परार्योऽष्टमो यदुद्गीथः ॥ ३ ॥ That udgîtha is the best essence of the essences, the supreme, deserving of the highest place, the eighth. (3) Com.---This syllable Oni, called the "udgitha," is the best essence of all the essences, beings, &c. "The Supreme"--because it represents the Supreme Ardha” is 'place' and "para" is 'highest' and parûrdhya " is that which deserves the highest place' on account of its being the object of meditation, like the Supreme Self. The eighth "-in the order of the aforesaid essences, earth and the rest. कतमा कतमळतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति ॥ ४ ॥ What is the Rik? What is the Sâma ? What is the udgîtha? This is what is (now) considered. (4) Com.-It has been said that of speech, Rik is the essence.” Now" what is this Rik, what this Sâma, and what this udgîtha ?”. The repetition of Katama is meant to signify the great regard (in which the secret of these is held). Objection: according to Pânini the affix datamach is used only when there is a question with regard to many genera. But Self.“ 66 66 ·8 THE CHHA'NDOGYA UPANISHAD 8 . in the present case there is no multiplicity of the genus Rik ; and as such, wherefore the use of the affix datamach ? Reply: This objection does not apply to the present case ; the compound "jûtipariprasna" (in the sútra) means the question with regard to the genus of many individuais'; and in the case in question, we have multiplicity of the individual Riks as composing the genus Rik. The compound does not mean the question of many genera. Objection : But the example cited—'what is katha' becomes possible only when the compound is interpreted as the question of many genera'; whereas if it be interpreted as 'the question of the genus with regard to many individuals,' the example cited could never be applicable. Reply : But this objection too does not hold; inasmuch as in the case of the 'katha' too, our interpretation applies equally well ; since there too, the question is with regard to the multiplicity of individuals included in the genus kathu. If the word meant the 'question of genera', then you would have to lay down another rule in order to explain such cases as what is Rik, &c.?" This is considered "-i.e., an enquiry is made into this. वागेवणिः सामोमित्येतदक्षरमुद्गीथः । तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्च साम च ॥ ६ ॥ Speech is Rik; breath is Sâma ; the syllable Om is the udgîtha ; now Speech and Breath, or Rik and Sâma constitute a couple. (5) Com.-The consideration being done, the reply (to the questions) becomes appropriate; and this is that Speech is Rik, &c. Even though Speech 66 ·WITH SRI SANKARA'S COMMENTARY 9 cease and Rik are identical, yet the udgitha does not to be the eighth (of the essences above enumerated); because the two sentences, (the one enumerating the essences and the present one, are altogether different and do not affect one another) inasmuch as the (present) passage "The letter Om is the udgitha," &c., means to lay down the results attainable by the knowledge of the udgîtha; while the other passage lays down the simple fact of the ud gîtha being the highest essence. Since Speech and Breath are the sources of Rik and Sâma, therefore Speech is said to be Rik and Breath, Sâma. By mentioning “Speech" and "Breath” as the sources of Rik and Sâma respectively, all Riks and all Sâmus become included ; and by the inclu. sion of Rik and Sâma, all actions performable by means of Rik and Sama, become included ; and the inclusion of these covers also all desirable ends. (And thus Om covers all desirable ends.) While the sentence "The syllable Om is the udgîtha" serves to set aside any doubts as to devotion for any particular deity-ego, Brahma as signified by A'; Vishnu by 'U'; and Siva by 'M'; that is to say, as in the case of Rik, &c., the generic names have been explained as denoting all individuals forming those classes ; so people inight think that Om too is meant to signify the individual gods denoted by it, for whom the Sruti enjoins devotion. In order to do away with this idea, the word "Syllable" is added, showing thereby that it is "Om" in its purely verbal aspect that forms the subject of the discourse. The word "tauva” refers to "mithunam" (couple). In order to explain what the couple is, it is added ·10 THE CHHA'NDOGYA UPANISHAD 64 "Speech and Breath" which are the sources of all Riks and Samas. "Rik and Sâma" (in the text) mean the sources of Rik and Sâma, as expressed by the words Rik and Sâma” and it does not signify that Rik and Sâma constitute an independent couple by themselves. Otherwise "Speech and Breath" would be one couple, and "Rik and Sâma'' would be another; and ere would be two couples; consequently, the singular number in "couple" would not be correct. Therefore, the "couple" here meant is that of "Speech and Breath" as the sources of Rik and Sâma (respectively). तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे स५ सृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम् ॥ ६ ॥ And this couple is joined together in the syllable Om. Whenever a pair come together they fulfill each other's desire. (6) Com.---This aforesaid couple becomes joined together in the syllable "Om," --that is to say, the couple, endowed with the attainment of all desirable ends exists conjointly in the syllable 'Om' and thus the syllable 'Om' comes to be known as being endowed with the attainment of all desirable ends. It is à recognised fact that the syllable "Om" consists of Speech and is accomplished by means of Breath, and that it is coupled together, and lastly that the character of fulfilling desirable ends belongs to a pair. In support of this, an example is cited : just as in the ordinary world whenever a pair in the shape of husband and wife, come together in accordance with the custom in vogue, then they fulfil each other's desirable ends;

·WITH SRI SANKARA'S COMMENTARY 11 in the same manner, it is established that the syllable 'Om' becomes endowed with the attainment of all ends, by means of the couple centered in itself. This is the sense (of the passage). आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथ- मुपास्ते ॥ ७॥ He becomes a fulfiller of all desirable ends, who, knowing thus, meditates upon this syllable as the trl gtha. (7) Com.--In order to show that the singer who meditates upon it (Om) becomes endowed with the properties thereof, it is said "He becomes the fulfiller of the desirable ends of the master of sacrifice, who meditates upon this syllable, endowed with the attainment of all desirable ends, as the udgîtha. To such a one does the aforesaid result accrue. This is in accordance with the Sruti "As one meditates upon, so does he become.” तद्वा एतदनुज्ञाक्षरं यद्धि किंचानुजानात्योमित्येव तदाहपी एव समृद्भिर्यदनुज्ञा समधयिता ह वे कामानां भवति य एतदेवं विद्वा- नक्षरमुद्गीथमुपास्ते ॥ ८॥ And this is a syllable of acquiescence; whenever we acquiesce in anything, we say 'Om'. And what is acquiescence is gratification. He who knowing thus, meditates upon this syllable as the udgîtha becomes a gratifier of desires. (8) Com..The syllable 'Om' is also endowed with gratification, or prosperity. How ? This, the subject of the discourse, is a syllable of acquiescence, that is to say, the syllable ' Om 'signifies permission or ·12 THE CHHA’NDOGYA UPANISHAD 66 acquiescence. How it is acquiescence is shown in the passage itself, In ordinary parlance, whatever --be it either knowledge or riches--is permitted by the learned or by the rich, when they come to signify their acquiescence, they say. Om’(yes) ; and in the Veda also, it having been said (by Yâgnavalkya) that there are thirty--three gods," Sakalya says Om" (Vide Prihadâranyaka Upanishad). In the same manner, in the world, when one says this is the wealth, I am taking it", the other says "Om" (all right). Therefore acquiescence is gratification inasmuch as acquiescence is the source of gratification. It is one who is himself fully gratified that acquiesces in (gifts, &c.). Thus, the passage comes to mean that the syllable 'Om' is endowed with gratification. And since one who meditates upon that which is endowed with gratification becomes himself endowed with that property,--therefore one who knowing thus, meditates upon the syllable 'Om' as the udgîtha, becomes a gratifier of the wishes of the master of sacrifice. तेनेयं त्रयी विद्या वर्तत ओमित्याश्राबयत्योमिति श५ सत्यो- मित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिन्ना रसेन ॥ ९ ॥ By this does the three-fold science proceed. With 'Om' does one recite ; with 'Om' does one order; and with 'Om' does one sing ;-all this being for the worship of this syllable. And also by the greatness and the essence (of this syllable) does the three-fold science proceed. (9) Com. The syllable is next eulogised, in order to make it attractive, being as it is a fit object of ·WITH SRI SANKARA'S COMMENTARY 13 63 7 6 $ 66 meditation. How? By means of the syllable forming the subject of this discourse does the threefold science, the three Vedas Rik, &c., --.e., the actions prescribed in the three Vedas--proceed. We explain three-fold science as the actions prescribed because it is a well-known fact that it is not the Vedas that proceed by recitation, &c., but it is the actions (sacrifices) that proceed in that way. How? Because the significance of the passage with 'Om' does one recite, with Om does one order, and with Om' does one sing" implies that it is the 'Soma' sacrifice that is here meant (by three-fold science''). And this action is for the worship (or glory) of that syllable, inasmuch as it represents the Supreme Self; and hence the worship of that (syllable) is the worship of the Supreme Self;--as declared in the smriti "Having worshipped Him by means of actions, man attains success." " By greatress and essence”: It is by means of the greatness of this syllable, the greatness consisting of the breaths of the Ritvic, the Yajamâna and the rest, and by the essence of this syllable, the essence consisting of offering made up of the essances of corn and barley, &c., -(that the actions prescribed in the Vedas proceed). Because it is by means of the syllable (Om) that sacrifices and Homâs are performed; these (sacrifices) reach the sun, and from there, by the process of rain, &c., Breath and Food are produced; and it is by means of the Breaths and the Food that the sacrifice is duly performed. Hence it is said " It is by means of the greatness und essence this syllable (that Actions proceed)."

·14 THE CHHA'NDOGYA UPANISHAD aro तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति ॥ १० ॥ Now, (it would follow that) both perform actions-he who knows and he who does not know. (But it is not so since) knowledge and ignorance are different. That alone, which is performed with knowledge, faith and meditation, becomes more powerful (effective). This verily is the explanation of this syllable (Om). (10) (Com).--It has been said that actions performed by one who has knowledgethis is now objected to; one who knows the syllable as explained above, and one who knows only the action and not the true nature of the syllable, -both these persons perform actions (as we see in every day life); and since to both of them results would accrue in accordance with their actions (which is the same in both cases),-what is the good of knowing the true nature of the syllable ? In ordinary life we find that for one who knows the taste of the Haritaki and for one who does not know it-the result, motion of the bowels, is exactly the same. (The reply is) it is not so; since "knowledge and ignorance are different". The particle "ta" to deny the former view. The knowledge, of the syllable 'Om' being the highest essence, and being endowed with the attainment of all desires and gratification, is not mere knowledge of its being subsidiary to Actions ; it is something more than that. That is to say, insmuch as it is something more than the mere subsidiary to Actions, it must have serves ·WITH SRI SANKARA'S COMMENTARY 15 greater results. In the ordinary world, we find that in the case of the jeweller and the barbarian selling a ruby, the jeweller, knowing more of the ruby) obtains more (price). Therefore that action, which one performs with a full knowledge of its capabilities, and with full faith and with due meditation (on one's Deity),--such an action alone, becomes more powerful,-i.e., leads to better results than the action performed by the ignorant. By saying that the action of the knowing is more powerful, it is implied that the action of the ignorant, is also powerful (though less so, than the former). And the ignorant is not debarred from actions ; inasmuch as we find in the "anshastya,' chapter (the 10th Khanda of this Adhyâya) even ignorant persons mentioned as performing sacrifices, Meditation upon the syllable "Om" as the highest essence, endowed with attainment and gratification, constitutes a single act (of meditation), inasmuch as this is not interrupted by any other efforts. Since this (syllable) is capable of being meditated upon several times, through its various qualifications, therefore we have all this as an explanation of the same syllable " Om," as the udgîtiu, which forms the subject of the present discourse, Thus ends the first Khanda of the first Adhyâya.

·ADHYA'YA I. KHANDA II. 46 6 11 देवासुरा ह वै यत्र संयेतिर उभये प्राजापत्यास्तद्ध देवा उद्गी थमाजहरनेनैनानभिभविष्याम इति ॥ १॥ When the Devas and Asuras struggled together -both born of Prajâpati,--the Devas caught hold of the udgîtha (thinking)' with this we shall vanquish them (the Asuras)'. (1) Com.-" The Devas and Asuras" Since the word Diva " is derived from a root denoting illumination, Devas stands for such functions of the senses as are illuminated (regulated) by scriptures, And " Asuras," contradictory to the former, stands 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 (ignorance). " Ha" and " va " are particular forms denoting past events. "Where" i..., for what cause, namely, on account of their trying to take away one another's belongings, they struggled.” The root "yata," with the prefix 'saji' signifies 'to fight'; hence the verb "sanyétiré,"means "fought" or "struggled." The natural functions of the senses, partaking of the nature of Darkness, ---called the Asuras'--are engaged in suppressing the functions illuminated by le scriptures. In the same manner, the Devas', -opposed to them, and partaking of the

·157
WITH SRI SANKARA'S COMMENTARY
nature of the light of discrimination in accordance
with the scriptures, -are engaged in suppressing
the 'Asuras' who naturally partake of the nature of
darkness. And thus in the body of all beings there is
a perpetual fight among the Devas and Asuras, the
one trying to subdue the other. Such is the sense
(of the passage). And it is this that is described in
the passage in the form of a story, with a view to
explain the discrimination of the origin of virtue
and vice; and this is done with a view to lay down a
knowledge of the purity of Prâna (Breath). Both of
them, Devas and Asuras, are offsprings of Prajâ-
pati; and Prajâpati is the Man entitled to both
Action and Knowledge, -as declared by another
Sruti. "The man himself, consisting of the uktha, is
the great Prajúpati." And of him the sensual func-
tions, those that are in accordance with scriptures
and those that follow their natural bent, are opposed
to one another, like his children,-being as both of
them are, born out of him. And with a view
to advancement (of themselves) and deterioration
(of the Asuras), the Dévas caught hold of the
udgîtha, i.e., they had recourse to the sacrifice,
which is performed by a "singer," and which is
characterised by meditation upon the udgîtha. And
since it is impossible to take up only this portion of
sacrifice, the meaning is that they had recourse to
the Jyotishtoma, &c. With a view to show why they
took it, it is said : Having the idea that 'by means of
this sacrifice we shall vanquish the Asuras.'
ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे तर हासुराः पाप्मना विवि-
धुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येषविद्धः॥२॥

·18 THE CHHA'NDOGYA UPANISHAD (2) They then meditated upon the Breath in the nose as the udgîtha. But the Asuras pierced it with evil; and hence one smells both what is good-smell. ing and what is bad-smelling. For it is pierced with evil. Com. When desiring to have recourse to the udgîtha-sacrifice, the Devas meditated upon the sentient Breath in the nose, i.e., the olfactory sense, the pronouncer of the urlgitha, as udgitha. That is to say, they meditated upon the breath in the nose, as the udgitha, the syllable 'Om' This interpretation saves us from abandoning our subject, and taking up another. By saying "of this syllable Om" (in the last Khanda), it is laid down that what forms the subject of the discourse is the syllable "Om", as a fit object of meditation. Objection : You have said that they had recourse to the sacrifice characterised by the udgîtha, then how is it that now you assert that they meditated upon the breath in the nose as the syllable 'Om'? Reply: This objection does not apply to the present case ; since it is in the udgîtha-sucrifice itself that the syllable 'Om' is said to be a fit -object of meditation,---not independently, but only as being a part of the meditation upon the udgitha, and being considered as the Deity presiding over the breath of the performer of the action. Therefore, it is only right to assert that for this purpose they had recourse to sacrifice. And this duly appointed udgâtri of the Devas- viz., the breath in the nose, a Devri, in the form of light,--the Asuras, naturally consisting of darkness, pierced or touched with cvil arising out of themselves,-this evil being in the form of attach-

·19
WITH SRI SANKARA'S COMMENTARY
ment to vice. And the breath in those came to be
its discriminative knowledge subdued by a vicious
attachment in the shape of a bride that 'I perceive
only good smell.' And through this discrepancy, it
becomes touched with evil. This is what is meant
by saying that " This the Asuras pierced with evil.”
And inasmuch as the olfactory breath is pierced
with evil, it leads to the perception by being of bad
smell, when urged by that evil. Hence it is that
people smell both what is good-smelling and what is
bad-smelling; because it is pierced with evil. The
mention of "both" is not meant to be taken literally
(as it is only the bad smell that is perceived through
the evil); just as in the case of the sentence,
for whom both offerings are, &c., &c.," (where also
'both' is not to be taken literally); specially since
we have another sruti passage in the same con-
nection in the Brihadâranyaka Upanishad), where
it is distinctly declared that when one does not
smell the proper smell, that is evil.''
"
one
"
अथ ह वाचमुद्गीथमुपासांचक्रिरे ता ५ हासुराः पाप्मना विवि-
धुस्तस्मात्तयोभयं वदति सत्यं चानृतं च पाप्मना ह्येषा विद्धा || ३ ॥
अथ ह चक्षुरुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्त-
स्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम्
अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्त-
स्मात्तेनोभय ५ शृणोति श्ववणीयं चाश्रवणीयं च पाप्मना ह्येतद्वि-
द्धम् ॥ ५॥

·20 THE CHHA'NDOGYA UPANISHAD अथ ह मन उद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधु- स्तस्मात्तेनोभय ५संकल्पयते संकल्पनीयं चासंकल्पनीयं च पाप्म- ना ह्येतद्विद्धम् ॥ ६॥ Then they meditated upon Speech as the udgîtha ; but the Asuras pierced this with evil. Therefore, one speaks both truth and untruth; because it is pierced with eyil. (3) Then they meditated on the eye as the udgítha; but the Asuras pierced it with evil; therefore we see both what is sightly and what is unsightly; because it is pierced with evil. (4) Then they meditated upon the ear as the ud.githa; but the Asuras pierced it with evil; therefore we hear both what is good to hear and what is bad to hear; because it is pierced with evil. (5) Then they meditated upon the mind as udgîtha; but the Asuras pierced it with evil; therefore we conceive both what should be conceived and what should not be conceived ; because it is pierced with evil. (6) Com - This explanation has been had recourse to, with a view to bring about the realisation of the extreme purity of the Breath in the mouth, which is meant to be laid down as the object of meditation. Hence the Deities of the eye, &c., are examined in order, and being found to be pierced with evil, they are discarded. The rest is as before ; the examination being that of Speech, Eye, Ear, Mind, &c., including also those that are not mentioned--viz., the Deities of Touch, Taste, &c. These Deities are all touched with eyil” so says another sruti. 46 ·WITH SRI SANKARA'S COMMENTARY 21 अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे त ५हा- मुरा ऋत्वा विदध्यसुर्यथाऽश्मानमाखणमृत्वा विध्वर सेत ॥ ७ ॥ Then they meditated upon the Breath, that is in the mouth, as udgîtha. The Asuras, coming to it, were destroyed ; just as (a ball of earth) hitting against a solid (hard) piece of stone, is destroyed. (7) Com.-Having discarded, the Deities of the olfactory sense, &c., as being pierced with evil, they meditated upon the well-known Breath in the mouth. This too, as before, the Asuras approached, and were destroyed by their mere determination (to harm this Breath). With a view to explain, how, without having done any harm to the Breath, they were destroyed, the passage cites an instance : : just as, in the ordinary world, a ball of earth (this is supplied from above, as the appropriate nominative in keeping with this context as well as with other sruti passages), being thrown against a solid piece af stone (" âkhana," is that which cannot be dug into with spades, &c., i.e., solid) with a view to breaking the stone, becomes rent asunder without doing any harm to the stone. ---So were the Asuras destroyed, एव यथाऽश्मानमाखणमृत्वा विध्व५ सत एव हैव स विच्च५ सते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः HCl Just as (a ball of earth) striking against a solid piece of stone is rent asunder, so will one be destroyed, who desires evil for one who knows this, as also one who persecutes him ; for he is a solid stone, (8)

·22
THE CHHA'NDOG YA UPANISHAD
Come-Thus then, inasmuch as this Breath is
not harmed by the Asuras, it is pure. The sruti
next lays down the result accruing to one who
knows this, and becomes identified with this Breath.
The case of the piece of stone serves as an instance
here also. In this manner (of the ball of earth) is
he destroyed, who wishes to bring harm to one who
knows the aforesaid Breath, and is thereby undeser-
ving of any evil; and also he who persecutes him--
in e., gives him pain by beating, &c.,-is destroyed
in the same manner. Because this knower of the
Breath, being identical with the Breath, is like a
solid stone, not capable of being harmed. Objection:
The Breath in the nose is also air, just as the one in
the mouth; then how is it that the Breath in the
nose was pierced with evil, and not the one in the
mouth? Reply: This objection does not hold: the
Breath in the nose, though air was pierced with
evil, on account of the discrepancy (impurity) in
its substratum (the nose); while the Breath in the
mouth was not pierced, because of the strength of
its Deity and substratum (the mouth). Just as the
implements, axe, &c., bring about excellent works,
only when in the hands of well-trained workmen,
and not otherwise ; in the same manner, it was not
the Breath in the mouth, but that in the nose that
was pierced, because of this latter being attended
by the faulty Deity of the nose.
नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन य-
दश्नाति यत्पिबति तेनेतरान्प्राणानवति । एतमु एवान्ततोऽवित्त्वो-
कामति व्याददात्येवान्तत इति ॥ ९॥

·23 WITH SRI SANKARA'S COMMENTARY By this, one knows not what is good smelling, nor what is bad-smelling ; because this is free from evil. Whatever, by this, one eats, and whatever he drinks, by that he supports the other breaths. In the end, not finding this (Breath in the mouth), the rest depart. He opens it (the mouth), at the end. (9) Com.--Because the Breath in the mouth was not pierced by the Asuras: therefore by this, one does not know what is good-smelling or what is badsmelling; people know both these by the nose, Hence, inasmuch as we do not and any action of it, we conclude that it is such as has all evil removed from it, i.l., pure. And while the nose and the rest are all only self-feeding, being as they are attached to good and bad, the Breath in the mouth is not self-feeding, but supports all (breaths). It is explained how this is : whatever one eats and drinks by this Breath in the mouth, -by this food and drink, it supports the others, the nose and the rest;--il., they live upon this (food and drink), Thus, being the supporter of all, this Breath is pure. But how is it known that these live upon what is eaten and drunk by the Breath in the mouth? The reply is that (we concludo this from the fact that) at the time of death, they (nose, &c.,) depart, when they do not obtain support from the Breath in the mouth--j.e., when they cease to be supported by its functions of eating and drinking. One who is without Breath cannot either eat or drink; hence the well-known departure of the nose, &c., at that time (when they do not receive food and drink). Even on this departure, the desire for ·24 THE CHHA'NDOGYA UPANISHAD food continues (hence it cannot be said that the departure is due to the absence of desire for food and not to the absence of the food). Hence it is that one opens his mouth (at the time of death, as if asking for food); consequently the want of food is the characteristic of one who has departed. त हाङ्गिरा उद्गीथमुपासांचक्र एतमु एवाऽऽङ्गिरसं मन्यन्ते- ऽङ्गानां यद्रसः ॥ १०॥ Angiras meditated upon this as the udgîtha; and people hold this to be ' Angirasa'; because it is the essence of the limbs. (10) Com.---Baka Dâlbhya, mentioned later on, meditated upon the Breath in the mouths as the udgîtha, having the properties of Angiras: such is the explanation of the passage by some people; and they also explain the next two passages as that, "Baka meditated upon this Breath in the mouth, as Brihaspati and as Ayâsya', and they base this construction upon the next passage which they explain as 'people think the Breath in the mouth to be Angirasa, Brihaspati and Ayâsya.' But such indirect construction could be possible only if the direct construction were not possible; but the direct construction is possible ; since there are many other sruti passages making mention of Rishis by As, for example, people call this Breath and also a certain Rishi, “Satarchina". Similarly, the sruti also mentions, of all the Rishis of the middle (portion of the Rigveda)--Gritsamada, Visvâmitra. Vâmadêva, Atri, &c.,--as being the Breath. In the same manner, the present passage mentions the Rishis, Angiras, Brihaspati and name.

·WITH SRI SANKARA'S COMMENTARY ; Ayâsya--the meditators of Breath--as Breath, with a view to show the identity of these with the Breath ; e.g., we have such assertions as "Breath is father, Breath is mother and so forth. Therefore, the meaning of the passage is that the Rishi Angiras, being the Breath itself, meditated upon himself, the Angiras-Breath, as udgîtha. Because it, the Breath, is the essence of all the limbs; therefore it (the Breath) is “Angirasa." तेन तह बृहस्पतिरुद्गीथमुपासांचक्र एतमु एव बृहस्पति मन्यन्ते वाग्धि बृहती तस्या एष पतिः ॥ ११ ॥ तेन त हाऽऽयास्य उद्गीथमुपासांचक्र एतमु एवाऽऽयास्यं मन्यन्त आस्याद्यदयते ॥ १२ ॥ Brihaspati meditated upon this as the udgîtha ; and people hold this to be Brihaspati; because speech is ‘Brihati,' and this is the Lord of that. Ayâsya meditated upon this as the udgîtha; and people hold this to be 'Ayâsya'; because it comes from the mouth. (11 & 12) Com.--Brihaspati is so called because he is the Lord (or master) of Speech (Brihati). And Ayâsya is so called because he comes from the mouth. Both these are Rishis, identical with Breath. Hence every other should also meditate upon himself as being identical with the Breath endowed with the qualities of Angiras, &c., as the udgitha. तेन तह बको दाल्भ्यो विदांचकार | स ह नैमिशीयाना- मुद्गाता बभूव स ह स्मैभ्यः कामानागायति ॥ १३ ॥ This Baka Dalbhya knew. He became the udgâtri priest of the Naimisîyas ; he sang out desires for them. (13) 1 Bus ·meditated upon this 26 THE CHHA'NDOGYA UPANISHAD Com.--It was not only Angiras, &c., that: Baka, the son of Dalbhya, knew the Breath, as described above. Having known it, he became the udgâtri priest of the Naimisiya-sacrificers. And, through the power of his knowledge of the Breath, be obtained their desirable ends by singing. So do other singers, आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमु- पास्त इत्यध्यात्मम् ॥ १४ ॥ He obtains wishes by singing, who knowing this, meditates upon the imperishable udgitha syllable. This with regard to the body. Com.-He obtains wishes by singing who, knowing this, meditates upon the aforesaid Breath, as the imperishable uulgîtha (syllable). This is the visible result accruing to the meditator), the invisible result being unification with the Breath ; the possibility of which is established by such Sruti passages as " becoming a god, one goes to the gods.": This with regard to the body": i.e., such is the meditation upon the udgîtha with reference to the body. This, summing up, is with a view to attract attention to the meditation of udgîtha with reference to the gods. 66 Thus ends the second Khanda of the first Adhyâya.

·ADHYA'YA I. as KHANDA III. अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीताद्येन्वा एष प्रजाभ्य उद्गायति । उद्य ५ स्तमोभयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद ॥ १ ॥ Now, begins the one with reference to the gods: one ought to meditate upon that which shines, the udgitha. When the sun rises, he sings for the sake of all creatures. When he rises, he destroys the fear of darkness. He becomes the destroyer of the fear of darkness, who knows this. (1) Com.- After this follows the meditation of the udgîtha with reference to the gods ; inasmuch as the udgîtha is capable of being meditated upon in various ways. "One ought to meditate upon the sun, that sends out warmth, as the udgitha," i.log one ought to meditate upon the udgîtha in the shape of the sun. Objection : The udgîtha being a syllable, how could it exist in the sun ? The reply is this: Just as he rises, he sings for the sake of the creatures, i.e., for the sake of the production of food for the creatures ; inasmuch as if the sun did not rise, the corns would never ripen ; therefore, he sings, as it were, for their sake. And because he sings for the sake of food, the sun is udgîtha. And again, just as he rises, he removes the darkness of night, and the fears of living beings consequent upon it. One who knows the sun with these properties, becomes the destroyer of all fears of the self in the

·28
THE CHHA'NDOGYA UPANISHAD
shape of birth, death; &c., and also of the cause of
fear, darkness in the shape of ignorance.
समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्ष-
ने स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत
This and that are the same: this is warm and
that is warm; this, they call 'svara' and that,
they call 'svara,' 'Pratyasvara' (reflected sound).
Therefore, one ought to meditate upon this and that
as the udgitha.
(2)
Com. Though the Breath and the sun appear to
be different on account of the difference of place, yet
between these two, there is no difference in reality.
How ? Because in its properties, the Breath is the
same as the sun, and the sun the same as the
Breath. Because the Breath is warm, and the sun
is also warm. And again people call the Breath
'svara', and the sun, too, they call 'svara'-'Pratya-
svara'. And they are so named ; because the Breat,
simply moves along, having once died, it never
comes back; while the sun having set once,
comes back day after day; hence, he is called
Prutyasvara.' Thus, the sun and the Breath are
the same, both in properties and in name. And
hence, inasmuch as there is real difference between
the two, one ought to meditate upon both the sun
and the Breath as udgitha.
अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो पद-
पानिति साऽपानः । अथ यः प्राणापानयोः संधिः स व्यानो यो
ध्यानः सा वाक् | तस्मादप्राणन्ननपानन्वाचमभिव्याहरति ॥ ३॥

·29 WITH SRI SANKARA'S COMMENTARY One ought to meditate upon Tyâna as the udgítha. That which one breathes out is the Prâna and that which one breathes in is the Apâna. The junction of Prâna and Apana is the Vyâna ; and this Vyâna is Speech. Therefore, it is, while one neither breathes out nor breathes in, that he utters speech. (3) Com.-This explains another method of meditation upon uugîtha. One ought to meditate upon Vyâna, - ,--a particular function of Breath, to be explained later on--as the udgitha. The Sruti next formulates its nature. When a person breathes out--i.e., exales the air through the mouth and nostrils--, that is a particular function of the air, called Prânn; and when he breathes in--ie., inhales the air by the mouth and nostrils--that constitutes the function of air called " Apâna.” What of this? "The junction of Prâna and Apâna"--i.c., the function of the air in between these two--is "Vyâna”. What is known as "Vyâna" in the systems of Sânkhya and Yoga (according to which Vyâna' is the name of the air located in the shoulders) is not real Vyâna ; inasmuch as the Sruti specifies it (as the function in between Prâna and Apâna) such is the meaning of the passage. " How is it, having neglected Prâna and Apâna, the Sruti lays special stress upon meditation on the Vyâna alone ?". Because it is the cause of vigorous actions. It is explained how it brings about vigorous actions :"Vyâna is Speech," because Speech results from the Vyâna. Since Speech is accomplished by means of the Vyana, therefore it is only when people are neither breathing in nor ·30 THE CHHA'NDOGYA UPANISHAD breathing out, -i.e., not performing the functions of Prâna and spânu-that people speak out. या वाक्सक्तस्मादप्राणन्ननपाननृचमभिव्याहरति यक्तत्साम तस्मा- दप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्न- नपानद्गायति ॥ ४॥ Speech is Rik ; therefore, while one neither breathes in nor breathes out, he pronounces the Rik. Rik is Sâma; therefore, while one neither breathes in nor breathes out, he sings the Sâma. The Súma is udgîtha; therefore, while one neither breathes in nor breathes out, he sings the udgitha. (4) Com.-The meaning is, that while one neither breathes out nor breathes in, it is by means of the Vyâna alone, that he accomplishes the Rik (a particular form of Speech), the Sama (located in the Rik), and the udgîtha (a part of Sâma). अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाऽग्नेमन्थनमाजे: सरणं दृढस्य धनुष आयमनमप्राणन्ननपान स्तानि करोत्येतस्य हेतोा- नमेवोद्गीथमुपासीत ॥५॥ Therefore, whatever actions there are that require strength, --such as the rubbing out of fire, running over a boundary (barrier), stringing a strong bow-are all performed, while one is neither breathing out nor breathing in ; therefore, one ought to meditate upon Vyând, as the udgétha. (5) Com.-Not only the utterance of Speech, but even other actions besides this, that require extra strength and effort to accomplish, --such as the rubbing out of fire, the running over a boundary ·WITH SRI SANKARA'S COMMENTARY 31 (i.e., jumping over a fence), the stringing of a hard and strong bow,--all this one does while neither breathing in nor breathing out. That Vyâna is superior to the other functions (of the air), Prâna and the rest. And it is better to meditate upon the superior, because it brings about superior results ;-like serving a king (which is better than serving common men). For this reason, one ought to meditate upon Vyanam-and on no other functions, -as, the udgîtha; the result of which would be the vigorousness of actions. अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽनं थमन्ने हीद सर्व स्थितम् ॥ ६॥ Now, one ought to meditate upon the letters of the udgîtha-il, of the word "uigîtha.' Breath is * ut'; because by the breath, one rises. Speech is * gî'; because speeches are called " girâh”. Food is 'tha'; because in (on) food does all this subsist. (6) Com. :-“ Now, one ought to meditate upon the letters of udgitha." In order that this may not be mistaken for an injunction to meditate upon the gods of faith (denoted by a, u and in), the Sruti explains (its ineaning): of the word ' udgîtha'", that is to say, the letters of the name ' udgîtha'. The meditation upon the naine brings about the accomplishment of the object denoted by the name, -as for instance, the case of the name of a person such and such a Misra." Breath is "ut-ie., one ought to think of this letter as Breath. It is explained 6 ·32 THE CHHA'NDOGYA UPANISHAD 45 manner why Breath is ut: " Since by Breath, one rises" (uttishthati),-since we find that all that is without Breath falls down, therefore there is a similarity between 'ut (up) and Breath Speech is geº", because respectable people call Speech, " gih” (of which 'girâh' is the plural form). In the same "food is' tha'"; Since on food does all this subsist," therefore there is a similarity between food and the letter tha'. द्यौरवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थ ५सा मवेद एवोद्यजुर्वेदो गीग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दो- होऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इति ॥ ७॥ Heaven is" ut," the sky 'gi,' and the earth 'tha'. The sun is ‘ut,' the air 'gî' and the fire 'tha'. The Sâma-vêda 'ut,' the Yajur-vêda 'gi', and the Rig-vêda tha'. Speech yields the milk ; and the milk is Speech ; and he becomes rich in food, an eater of food. (7) Com.-The similarity of the three (Breath, &c., with the letters ut, &c.,) has been mentioned in the Sruti itself (in the last passage). And the similarities of the others (Heaven) are to be explained in a similar manner. Heaven is ut," because it is highly-placed. “The sky is gi," because it swallows, as it were, the worlds. The earth is tha", because it is the abode of creatures. The sun is ut," because it is on high. The air is gî,'' because it swallows up fire, &c. The Fire is tha," because it is the substrutum of sacrifical actions. The Sâmavêda is ut,' because it is eulogised as the 66 66 57 66 ·WITH SRI SANKARA'S COMMENTARY 33 66 an Heaven." The Yajur-yeda is gi," because the gods swallow the offering made with the yaj ush. mantras. “The Rig-vêda is tha,” because the Sâma resides in the Rik. The Sruti now mentions the result accruing from meditation upon the letters of udgîtha : "yields milk" to the meditator ; what is that which yields ? Speech." What is the milk that is yielded ? Speech is the milk." That is to say, the result (of such meditation) is in the shape of all that is to be accomplished by the recitation of the Rig-vêda, &c. This is the milk, in the shape of Speech, that is yielded by Speech,—that is to say, Speech yields itself. And further," he becomes rich in food "i.e., possessed of much food eater of food”-i.e., possessed of good appetite ;-- who knows and meditates upon the above-described letters of udgîthamie, the letters composing the word " udgitha.” अथ खल्वाशी: समृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तो- ष्यन्स्यात्तत्सामोपधावेत् ॥ ८॥ Next follows the fulfilment of blessings : one ought to meditate upon the objects contemplated: one ought to reflect on the Sama with which he is going to praise. Com.--Now follows the explanation of the method by which a fulfilment of blessings- . C., desires--would result. Upasaranas " are the objects to be contemplated. How is one to meditate upon this? He is to meditate thus : The particular Sâma by which the singer-priest would be going to praise-that Sama one ought to reflect upon, with reference to its origin, &c. 3 (8) 66 ·34 THE CHHA'NDOGYA UPANISHAD यस्थामृचि तामृचं यदार्षेयं तमृषि यां देवतामभिष्टोऽयन्स्यात्तां देवतामुपधावेत् || ९ ॥ On the Rik in which that Sâma occurs, on the Rishi by whom it was seen, on the Deity which he is going to praise, ---on all these one ought to reflect. (9) Com.--One ought to reflect upon the Deity, &c., of the Rik in which that particular Sûma occurs ; and also on the Rishi by whom that Sâma was seen. And one ought also to reflect upon the Deity which he is going to praise. येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्य- माणः स्यात्तः स्तोममुपधावेत् ॥ १० ॥ One ought to reflect upon the metre in which he is going to praise. One ought to reflect upon the hymn with which he is going to praise. (10) Com.--By whatever metre--Gayatri, &c., one is going to praise, that metre he ought to reflect upon. And the hymn by which he is going to praise, that hymn he ought to reflect upon. We have the Atmanepada in "Stoshyamâna" because the subsidiary result of the Hymn (Stoma) accrues to the singer himself. यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत् ॥ ११ ॥ The quarter that one is going to praise, that quarter he ought to reflect upon. (11) Com.--One ought to reflect upon the presiding Deity, &c., of the quarters which he is going to praise. BE RSS ·WITH SRI SANKARA'S COMMENTARY 35 आत्मानमन्त उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति 18.11 Lastly, having approached himself, he ought to sing the praise, thinking of his desire, without making mistakes. Quickly will be fulfilled for him the desire, desiring which he would sing the praise, yea, desiring which he would sing the praise. (12) Com.--At the end, i.e. after he has duly reflected upon the Sâma, &c., the singer-priest should approach himself, --ie., reflect upon himself with reference to his family name, &c., and then sing the praise. "Thinking of his desire," and "without any mistakes”-i.e., not making any mistakes of accent and pronunciation, &c. And thence for one who knows this, his desires become fulfilled-the desires for the sake of which he would sing the praise. The repetition is with a view to show reverence (for the subject treated). Thus ends the Third Khanda of the first Adhyâya. ADHYA'YA I. KHANDA IV. अमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्या- ख्यानम् ॥१॥ One ought to meditate upon the syllable 'Om'; because one sings (beginning) with 'Om'. (Now. follows) its explanation. (1)

·36
THE CHHA'NDOGYA UPANISHAD
46
Com.-"The syllable Om, &c.," is repeated
again with a view to recall the subject proper of
the discourse; because it had been interrupted by the
mention of the meditation of the letters of the word
Udgîtha ;" and in order to arrest the attention
from going astray. Now begins the explanation of
the injunction that one ought to accomplish the
meditation upon the syllable treated of here,
endowed with the properties of immortality and
fearlessness.
देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्या प्राविश स्ते छन्दोभिरच्छा-
दयन्यदेभिरच्छादयश् स्तच्छन्दसां छन्दस्त्वम् || २ ॥
The gods, fearing death, entered upon the
triadic knowledge. They covered (themselves)
with the metrical hymns. And because they
covered (themselves) with them, therefore
metrical hymns are called Chhandas.
Com.-It is explained that the gods did when
they were afraid of death, i.e., of the killer. They
entered upon triadic knowledge, ie, they commen-
ced the performance of actions prescribed in the
Vedas, thinking this to be a protection against
death. And further, in the course of an action,
they continued to do japa and homa with the
metrical hymns not used in that particular action ;
and thereby covered themselves. And because they
covered themselves by means of the metrical hymns,
therefore these hymns, are called “Chhandas."
तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि सा-
नि यजुषि । ते तु वित्त्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्रावि-
the
शन् ॥३॥

·WITH SRI SANKARA'S COMMENTARY
37
..
Then just as one would see a fish in water, so
did Death observe the gods in Rik, Sâma and Yajus,
And the gods knowing this, rose from Rik, Yajus,
Sâma, and entered the Svara,
(3)
Com.—Just as in the world, fishermen see the
fish in water, not very deep, thinking the fish to be
easily accessible by means of fishing-hooks and
draining of water so did Death see the gods; that is
to say,--Death thought the gods to be easily acces-
sible by means of the neglect of actions.
It is now
explained where he saw the gods : In the Rik, Sâma
and Yajus ;-i.e., in action connected with Rik,
Sâma and Yajus. And the gods, having purified
themselves by vedic actions and having themselves
duly purified, understood the motive of Death.
And having understood it, they separated them-
selves from and rose above the actions prescribed in
the Rig-vêda, Yajûr-vêda and Sâma-vêda. That is
to say, finding it hopeless to be free from the fear
of death, by means of such actions, ---they had
recourse to the syllable, called Svara, which is
endowed with the properties of immortality. That
is to say, they became engaged in meditation upon
the syllable ' Om. The eva (in " Svaraméva") has
a restrictive sense, and serves to preclude the
possibility of the illusion of others ; the meaning
being that they became engaged in the meditation
of this syllable alone.
यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येवर सामैवं यजुरेष उ
स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभ-
वन् ॥ ४ ॥

·38 THE CHHA'NDOGYA UPANISHAD 6 6 66 When one gets (learns) the Rik, he loudly pronounces' Om '; the same with Sama and Yajus. And this Svara' (accent) is this syllable, the immortal and fearless. Having entered this, the gods became immortal and fearless. (4) Com. It is now explained how the syllable Om comes to be signified by the word Svara" : When one acquires the Rik, he loudly utters 'Om'; so with Sama and Yajus. The" Svara " is that which is the syllable On, the immortal and fearless. Having entered this, the gods acquired its properties, i.e., became immortal and fearless. स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षर ५ स्वरममृतमभयं प्रविशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति ॥ ५ ॥ He who, knowing this, praises this syllable, enters the same syllable, the " Svara”, the immortal and free from fear; and having entered it, he becomes immortal, just as the gods are immortal. (5) Com.--Whoever else knowing this, praises this same syllable, endowed with the properties of immortality and fearlessness ; --by 'praise' here is meant meditation, -enters into the same syllable, the 'Svara, ’immortal and fearless. And when he has once entered there, then in the case of the supreme Brahman, there is no distinction of greater or less proximity (or closeness of relation) with it ; as in the case of people entering a king's palace, there is the distinction of greater or less proximity. Consequently, the immortality by which the afore. said person becomes immortal is the same immortality whereby the gods become immortal. e., ·39 WITH SRI SANKARA'S COMMENTARY there is no difference of greater or less degree in the case of immortality. Thus ends the Fourth Khanda of the First Adhyâya. ADHYAYA I. KHANDA V. G अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ॐ मिति ह्येष स्वरन्नेति ॥ १ ॥ Now verily that which is the udgitha is the Pranava ; and that which is Pranava is the udgîtha. This sun is the udgîtha, and also Pranava ; because he (the sun) goes along pronouncing' Om . (1) Com.-Having discarded the aforesaid meditation of udgîtha, as qualified by the notions of Breath and Sun with regard to it,--and subsequently having mentioned the identity of udgîtha and Pranava,--the Sruti now begins to explain the meditation in this identity of the syllable as qualified by a differentiation of Breaths and Rays (i. e., distinction of the Breath in the mouth from the other Breaths and the distinction of the Rays from the sun), -such meditation leading to the acquirement of many sons. Now, Verily, udgîtha is Pranava ; that which is called " Pranava" in the Rig-vêda is signified by the word “ udgîtha, "in the Chhầndogya (i.e., Sâma-vêda). " This sun verily is the udgîtha, he is Pranava -That is to say, in the Rig-véda too, it is the sun only and nothing else, that is signified by the ·40 THE CHHA'NDOGYA UPANISHAD word “Pranava." The sun is udgîtha;. why? Because he moves along, pronouncing the syllable 'Om' which is called "udgîtha” “Svaran" is explained as 'pronouncing,' because verbal roots have various significations; or it may mean 'going'. Therefore the sun is udgîtha. एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीत- किः पुत्रमुवाच रस्मी रस्त्वं पर्यावर्तयाबहवो वै ते भविष्यन्तीत्य- धिदैवतम् ॥ २॥ To Him did I sing; therefore, thou art my only one; thus said Kaushitaki to his son: 'do thou reflect upon the rays, then wilt thou have many (sons).' This with reference to the gods. (2) Com.-Before Him did I sing.-.e., having identified the Sun with his rays, I meditated upon Him. For this reason, thou art my only son.- Kaushitaki, the son of Kushitaka, said this to his son. Therefore, do thou reflect upon the rays and the sun, as distinct (from one another). The form "paryâvartayatât” is due to its being related to "tvam." "Thus wilt thou have many sons. This with reference to the gods. अथाध्यात्म य एवायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष- स्वरन्नेति ॥ ३॥ Now with reference to the body: one ought to meditate upon the Breath in the mouth, as ud githa because it moves along pronouncing 'Om'. (3) Com.--After this is described that with reference to the body one ought to meditate upon the Breath in the mouth as the udgîtha".This is to be explained as before. Because this, eath, also 9 66 ·WITH SRI SANKARA'S COMMENTARY 41 moves along pronouncing 'Om',.-that is to say, the Breath in the mouth pronounces 'Om', giving permission, as it were, for the Speech, &c., to function; and at the time of death, people getting near the dying person, do not hear this pronunciation of Om by the Breath of the dying man. From analogy we infer that the pronunciation of 'Om' by the sun too, is only in the way of permission. एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणा ५ स्त्वं भूमानमभिगायताद्बहवो वै मे भविष्यन्तीति To him did I sing; therefore thou art my only one ; thus said Kaushitaki to his son: "Do thou sing to the Breaths as manifold, so that thou mayst have many." Com. To him did I, &c., as before. Therefore, thou must think of the Breath in the Mouth as well as Speech, &c., as the udgîtha qualified by differentiations: and should mentally sing to them as various and manifold. The form adhyâgatât is to be explained as âvartayât as above, So that I may have many sons--with this motive (thou should sing). Inasmuch as the idea of udgîtha being the single Breath (the Breath in the mouth as identical with all other Breaths) and the single (considered as identical with the rays), results in the obtaining of a single son-it is faulty and as such discarded; consequently, one ought to think of the difference of the rays (from the sun) and of Breaths (from one another, is enjoined in this section, as resulting in many sons. sun ·42 THE CHHA'NDOGYA UPANISHAD अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्धैवापि दुरुगीतमनुसमाहरतीत्यनुसमाहरतीति ।। ६ ।। Now, verily that which is udgîtha is Pranava, and that which is Pranava is udgîtha. (If one knows this) then from the seat of the Hotri priest all missinging is rectified.--yea is rectified, Com.--The identification of Pranava and udgîtha has already been explained; the result of this is now laid down : " Hotrishadana" is the place, sitting in which the Hotri priest gives instructions. From the seat of the Hotri priest' means 'from the duties of the Hotri priest rightly performed '; because from a mere place no result could follow. What follows from this is that whatever is incorrectly sungai.e., whatever mistake is committed by the udgâtri priest, in the due performance of his duties-is rectified ; just as medication rectifies the discrepancies of the humours (of the body). Thus ends the Fifth Khanda of the First Adhyâya. ADHYA'YA I. KHANDA VI. इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढ साम तस्मादच्यध्यू- ढ५ साम गीयत इयमेव साऽग्निरमस्तत्साम || १ || This is Rik; and fire is Sâma. This Sama rests on that Rik; therefore, the Sâma is sung as resting on the Rik. This is "Sâ' and fire is "ama,' and that makes Sâma.' (1) ·WITH SRI SANKARA'S COMMENTARY 43 Com.--Now, is laid down another method of meditation on udgîtha, for the accomplishment of all ends. This Earth is Rik-i.e., one ought to think of Rik as the Earth. In the same manner, Fire is Sâma, ise., one ought to think of Sâma as fire. It is now explained how Earth and Fire have the character of Rik and Sama respectively. This Sâma named 'fire' rests on the Rik in the shape of this Earth,-i.eo, it is located upon this, just as the Sâma does on Rik. It is for this reason, that even now the Sâma-singers sing the Sâma as resting upon Rik. Just as Rik and Sâma do not absolutely differ from one another, so also do the Earth and Fire. How is that? This Earth indeed is 'Sâ'-i.e., denoted by the first half of the word 'Sâma' and the Fire is 'ama,' i.e., signified by the other half of the same. Thus, the two, Fire and Earth, being signified by the same word 'Sâma,' constitute 'Sâma.' Therefore, the two Earth and Fire, do not differ from each other absolutely, and are mutually interlaced, just like Rik and Sâma. And for this reason, to Earth and Fire belong the characters of Rik and Sâma, --such is the meaning. Some people explain the passage: This is Sâ, and Fire ama" as being for the purpose of enjoining the thinking of the letters of the word Sâma", as Earth and Fire. अन्तरिक्षमेवर्वायु: साम तदेतदेतस्यामृच्यध्यूढ साम तस्मा- द्दच्यध्यूड साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्साम || २ ।। द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढ साम तस्मादृच्य- ध्यूढ साम गीयते द्यौरेव साऽऽदित्योऽमस्तत्साम ॥ ३॥ The sky is Rik, and the air Sâma; this Sama ·THE CHHA'NDOGYA UPANISHAD rests on that Rik; therefore, the Sâma is sung as resting on the Rik. The sky is Sâ' and the air is 'Sâma', and they constitute Sâma. (2) The Heaven is Rik; and the sun is Sâma. This Sâma rests on that Rik; therefore, this Sâma is sung as resting on the Rik. The Heaven is. Sâ' and the sun is 'ama', and they constitute' Sâma. (3) Com. The sky is Rik, the air Sâma," &c., is to be explained as before. नक्षत्राण्येवचन्द्रमाः साम तदेतदेतस्यामृच्यध्यूढ साम तस्मा- दृच्यध्यूढ- साम गीयते नक्षत्राण्येव सा चन्द्रमा अमस्तत्साम Il 811 The stars are Rik, and the moon Sâma; this Sâma, rests on that Rik; therefore, the Sâma, is sung as resting on the Rik ; the stars are' Sâ,' and the moon 'ama' and they make up Sâma'. (4) Com.-The moon is the lord of all the stars ; hence it is called "Sâma." अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं त- त्साम तदेतदेतस्यामृच्यध्यूढ* साम तस्मादृच्यध्यूढ५ साम गीयते Now, the white light of the sun is Rik; and the blue exceeding darkness is Sâma. This Sâma rests upon that Rik; therefore, this. Sâma is sung as resting upon that Rik. (5) Com.--That which is the white light in the sun is Rik, And that in the sun, which is extremely blue or dark, is Sâma. This (blackness in the sun) is seen only by those whose sight (or mind) is wellcontrolled.

·WITH SRI SANKARA'S COMMENTARY 45 6 अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साऽथ यन्नीलं परः कृष्णं तदमस्तत्सामाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्य श्मश्रुहिरण्यकेश आप्रणखात्सर्व एव सुवर्णः ॥ ६॥ The white light of the sun is 'Sâ' and the blue exceeding darkness ama'; thus, they make · Sâma.' Now, the golden person that is seen in the sun, the person with golden beard and golden hair,-all. is golden, to the very tips of his nails. (6) Com.--These lights of the sun, the white and black, are Sâ and 'ama'-thus making " Sâma". Now, "the person inside the sun" who appears as if made up of gold : it is not possible for the God to be made of gold; firstly, because in that case, it would not be possible for him to have Sâma and Rik for his joints, and to be free from evil. For, any. thing made of gold, being inanimate, cannot be touched by evil; and as such, it (the evil) could not be prohibited (with regard to it). And secondly, because the person in the eye is not perceived to be so (made of gold). Therefore, the word “ Hiranmaya", (golden) must be explained as an elliptical simile, signifying bright, effulgent,” (lit. consisting of light). " The interpretation of the following words also is similar. Purusha" (person) is that which lies in the body (puri sété) or that which fills up (pürayati) the body. Such a person in the sun, who is seen, by those whose exterior eye has been suppressed (from activity) and whose minds are well controlled, by such means as leading a life of studentship and the like (Brahmacharya, &c.). Inasmuch as even of one who is bright, the beard and hair might be black, it (the shape of these in 66 66 ·46 THE CHHA'NDOGYA UPANISHAD 66 the Solar Person) is specified :" with golden beard and golden ,hair"-en, his beard and hair are also effulgent (i.e., consist of light only). "Pranakha" is the tip of the nail; all (his limbs), to the very tips of the nails, are golden”-i.e., consist of light. तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तश्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद ।। ७ ।। His eyes are bright like red lotus; and His name is ‘ret'; He has risen above all evil. He verily rises above all evil, who knows this. (7) Com.-Of this person of golden colour, there is a further peculiarity in the eyes. How ?" d'sa, of the monkey"--Asa= A'si, to sit + ghan, instrumental. A'sa' means that portion of the monkey's back on which it sits. And the eyes of that person is bright like the lotus which is like the seat of the monkey. Inasmuch as the monkey's seat is compared to the lotus to which the eyes are compared, the simile cannot be said to be lower than the dignity of the eyes. Of this Person, endowed as He is with the aforesaid qualities, the secondary name is "Ut”. Why secondary ? Because this God (Person) has risen above all evil and its effects. It will be explained later on, that "this Self is free from evil, &c.,&c." (Udita ut+ita, gone or risen above). For this reason, He is named " Ut". One, who knows in the aforesaid manner this person, named endowed with the aforesaid properties, he too rises above all evil. "Ha" and Va" are indeclinabels signifying certainty, the meaning being it is certain that he rises, &c., $6 ·WITH SRI SANKARA'S COMMENTARY 47 6 तस्यर्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गीतैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकाश्तेषां चेष्ठे देवकामानां चेत्यधिदैवतम् ॥ ८ ॥ Of Him, Rik and Sâma are joints ; therefore is He udgîtha. Hence (is the priest called)'Udgâtâ,' inasmuch as he is the singer (gâtâ) of this (person' named ' Ut). He is the lord of the worlds beyond that, as also of the desires of the gods. This with reference to gods. (8) Com.--With a view to explain that the aforesaid god is udgîtha, just like the sun, &c., it is declared : Of Him Rik and Sâma are the joints ". As the God is the Self (essence) of all, inasmuch as He is the lord of the desires of all the worlds, high and low,--it is only reasonable that He should have Rik and Sûma, in the shape of the Earth and Fire, for His joints ; also because He is the source of all. And since He is named " Ut " and has Rik and Sâma for his joints, therefore, He is mystically called “ Udgitha”--the God being fond of things mystic-this name being suggested by the fact of His having Rik and Sâma for his joints. Such is the meaning of the sentence," therefore He is Udgitha." For this reason is the priest called udgâtá”, the singer of Ut. Because he is the singer (gâtâ) of this God named “ Ut"; therefore is “ Udgâta" the well-known name of the Udgâtri priest. This god, named " Ut" is the lord of all the worlds that are beyond-,en, absve-that, i.e., the Sun. The particle " Cha"implies that He is not only the lord of these (worlds), but He also upholds (or supports) them, as declared in such 66 RE De ·48 THE CHHA'NDOGYA UPANISHAD mantras as “ He upheld this Earth and the Heaven," &c., &c. And further" He is the lord of the desires of the gods." This with reference to gods "-.e., we have described the form of the god " udgîtha ", with regard to gods. Thus ends the Sixth Khanda of Adhyâya I. ADHYA'YA I. KHANDA VII. अथाध्यात्म वागेवाणः साम तदेतदतस्यामृच्यध्यूढ साम तस्मादृच्यध्यूढ साम गीयते । वागेव सा प्राणोऽमस्तत्साम ||१|| Now, with reference to the body : Speech is Rik, Breath is Sâma. This Sâma rests on that Rik; therefore, the Sâma is sung as resting on the Rik. Speech is ' Sâ ' and Breath 'ama' and that makes Sâma'. (1) Com.--Now, we explain that with reference to the body : Speech is Rik and Breath Sâma," on account of the similarity of position above and below. By “ Breath is meant the nose together with the air (breathed). Speech is · Sa 'and Breath is ' ama', &c.", as explained before. चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढ- साम तस्मादृच्यध्यू- ढ५ साम गीयते । चक्षुरेव साऽऽत्माऽमस्तत्साम ।। २ ।। The eye is Rik, and the self is Sâma. This Sâma rests on that Rik; therefore, the Sâma is sung 66 66 She ·WITH SRI SANKARA'S COMMENTARY 49 6 as resting on the Rik. The eye is Sa.' and the self ama' and that makes ' Sâma'. (2) Com.-"The eye is Rik and the self Sâma"; by "âtma" here is meant the shadow-self; and this Sâma, because it rests in the eye (as Sâma rests in Rik.) श्रोत्रमेवमनः साम तदेतदेतस्यामृच्यध्यूड साम तस्मादृच्य- ध्यूढ५ साम गीयते । श्रोत्रमेव सा मनोऽमस्तत्साम ॥ ३ ॥ The ear is Rik, and the mind is Sâma. This Sâma rest on that Rik; therefore, the Sâma is sung as resting on the Rik. The ear is 'Sâ' and the mind 'ama'; and that makes 'Sâma'. (3) Com.-"The ear is Rile and the mind Sama:" the mind is. “Sâma”, because it controls the ear. अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामच्यध्यूढ५ साम तस्मादृच्यध्यूढ५ साम गीयते अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साऽथ यन्नीलं परः कृष्णं तदमस्त- त्साम ॥ ४ ॥ Now, the white light of the eye is Rik, and the blue extreme darkness is Sâma. This Sâma rests on that Rik; therefore, the Sâma is sung as resting on the Rik. The white light of the eye is 'Sâ' and the blue extreme darkness 'ama;' and that makes 'Sama." (4) Com..-. "The white light of the eye is Ric"; and the blue extreme darkness,-like that in the sun,- which is the substratum of vision, is Sâma. अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवतंत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यै तस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम ॥ ५॥ 4 Reside ।

·50 THE CHHA'NDOGYA UPANISHAD Now, the person who is seen in the eye.He is Rik, He is Sâma, He is Uktha, He is Yajus, He is Brahman. Of this (person) the form is the same as the form of that (person); His joints are the same as those of the other, and His name is the same as that of the other. (5) Com.--"The person that is seen in the Eye", &c., as before. This is the Rik with reference to the body, and speech, &c., and the Earth, &c., are so, with reference to gods. It is well-known that Rik consists of letters composed in metrical lines; the same is the case with Sama. Or, being mentioned with “Uktha," *Sâma' may mean the 'Stotra' hymn; “Ustha" is the 'Sâstra' hymn; and different from this is Yajus-all such sentences as end in 'Svâha' ‘Svadha' 'Vashat', &c., are Yajus; and all this is this (person); because he is the essence (self) of all, and the source of all, as we have already explained (before), "He is Brahman" means that He is the three Vedas ; inasmuch as what form the subject of the present discourse are Rik, &c. "Of this person in the eye, the form is the same, &c.,' refers the aforesaid form to the present case. What is it? The same as the form of that, i.e., of the person in the sun; that is to say, the "golden colour", &c., mentioned above with reference to gods. The joints of this person in the eye are the same as the joints of that Person in the sun. His name is the same as the name of that person in the sun --viz., Ut” and “ Udgitha". If it be urged that "inasmuch as there is difference of position, and there are references of the form, properties and name of the one to the other), and as the objects of ·WITH SRI SANKARA'S COMMENTARY 51 & control are laid down as different,-there must be a difference between the Person in the sun and that in the eye", -(we reply) not so; because, it is not possible for one and the same (meditator) to be both, one by (meditating upon) that (person in the sun) and another by (meditating upon) this (person in the eye). That is to say, the meditator of the person in the sun becomes the lord of the worlds beyond the sun; and the meditator on the person in the eye becomes the lord of the world lower down; now, for one and the same meditator, it is not possible to acquire two different forms ; therefore, the person in the eye must be held to be the same as the person in the sun. If it be argued that one and the same thing may have a dual form through its becoming divided two-fold, 1,--as will be declared later on that ‘he becomes one-fold, he becomes three-fold, &c'."-then (we reply) not so: since it is not possible of a single sentient being, which is impartite, to be divided. Therefore, it must be admitted that that with reference to gods and that with reference to the body are one and the same. The reference of form, &c., which you have asserted to be the grounds of difference, do not imply any difference. What they do is only to preclude any doubts as to these two being different on account of the difference of their positions. स एष ये चैतस्मादश्चिो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः ॥ ६ ॥ Of all the worlds that are beneath that (the eye), He is the lord, as also of the desires of men, 5465 ELE ·52 THE CHHA NDOGYA UPANISHAD Therefore, those that sing to the lyre, sing Him alone and hence they obtain wealth. (6) Com.--"Saesha"-the person in the eye. Of all the words that are below this self with reference to the body, He is the lord, as also of all desires in connection with men. Therefore, those that sing to the lyre sing Him alone; and because they sing the Lord, therefore, they become endowed with wealth. अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनव स एष ये चामुष्मात्पराञ्चो लोकास्ता श्वाऽमोति देवकामाश्च He who knowing this, sings Sâma, sings to both. Through that (person in the sun), he obtains the worlds beyond that (sun), and the desires of the gods. (7) Com.-One who, knowing this-i.e., knowing the aforesaid god' Udgitha'-sings a Sâma, then he sings to both the person in the sun, as well as the person in the eye. The result accruing to such a knower is described. On who knows this obtains the worlds that are beyond that (sun), and also the desires of gods ;--that is to say, after having become the god in the sun, &c., &c, अथानेनैव ये चैतस्मादर्वाङ्गोलोकास्ताश्चाऽऽमोति मनुष्यका- मा५श्च तस्मादु हैवंविदाता ब्रूयात् ॥ ८ ॥ कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति ॥ ९ ॥ And through this (person in the eye), one obtains the worlds that are beneath this (the eye), .

·53 WITH SRI SANKARA'S COMMENTARY and also the desires of men. Therefore, verily, the udgâtri priest, knowing this, should say the following (to the sacrificer). (8) What desire shall I obtain for thee, by singing? He becomes capable of obtaining desires by singing, who, knowing this, sings a Sâma, -yea sings a Sâma. (9) Com.--Through this-person in the eye-one obtains the worlds beneath the eye, and also the desires of men ;---that is to say after he has become the person in the eye. Therefore, the udgâtri priest kaowing this should address the sacrificer, and ask him "What desire, object, shall I sing out for thee?" since the udgâtri priest, knowing this, becomes capable of accomplishing a desirable end by means of singing, Who is so capable ? One, who knowing this, sings the Sama. The repetition (in the end) is with a view to indicate the end of the (treatment of) ineditation (on the udgîtha). Thus ends the Seventh Khanda of Adhyâya I. ADHYA'YAI. KHANDA VIII. त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो Glaz: SATEUTT starfa à Engagut à gaztet: FH हन्तोद्गीथे कथां वदाम इति ॥ १ ॥ There were three (persons) well-versed in udgîtha, Silaka Sâlâvatya, Chaikitâyana Dalbhya and Prayâhana Jaivali. They said : We are well- 66 ·54 THE CHHA'NDOG YA UPANISHAD on 9 the versed in udgitha ; let us have a discussion tudgitha.” (1) Com --The syllable 'Om' being capable of being meditated upon in various ways, the sruti introduces another method of its meditation, resulting in the highest (happiness.), The story is introduced with a view to make the comprehension (of the subject) easy. Three", i.e., three in number. Ha," signifies tradition, “ Such is the tradition." "They were well-versed in the udgîtha"-il., efficient in the knowledge of udgîtha,--that is to say, among certain persons congregated in a certain place, at a certain time, and for a certain purpose, these were the three versed in it; for, certainly in whole world, these three alone could not have been knowing the udgîtha ; and we hear of such persons as Ushasti, Jânasruti, Kaikeya, &c., being almost omniscient. Who were these three ? Silaka, the son of Sálàvata,-the son of Chikitayana, among the descendants of Dálbha (or this person may have been known as the son of two men, Chikitayana and Dálbha),--and Pravahana, the son of Jivali. These three persons said: We are known to be well-versed in udgitha ; therefore, if you all permit, we shall have some discussion on udgitha-c., we shall consider the udgitha, in the way of questions and answers." And by a discussion among people versed in it, there would be a destruction of all mistaken notions, appearance of fresh cognitions, and removal of doubts. Therefore, it is advisable to bring together people knowing a subject-such is the signification of the story. We find such meeting of Silaka, &c., in the present instance.

·WITH SRI SANKARA'S COMMENTARY 55 " तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगव- न्तावने वदतां ब्राह्मणयोर्वदतोर्वाचः श्रोष्यामीति ॥ २ ॥ They said yes, and sat down. Then Pravahana. Jaivali said: 'You, sirs, speak first; and I shall listen to the words of two Brâhmanas conversing.' (2) Com.---Having said “yes", they sat down. Then. inasmuch as a king is more forward (than the rest), Pravâhana Jaivali said to the other two: "Do you both, revered ones, speak first." From the force of the expression two Brahmanas" it appears that the speaker was a King (Kshatriya). "I shall listen to what you two say. On account of the addition of "speech some people take it to imply "words without any sense." स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त त्वा पृच्छानीति पृच्छेति होवाच ॥ ३॥ Then Silaka Salâvatya said to Chaikitâyana Dalbhya : 'Well, may I question you ?' Do question' he said. (3) Com --Out of the two thus addressed Silaka Sâlâvatya said to Chaikitâyana Dálbhya: “If you permit, I shall question you"; and being thus addressed, the other replied, "Do question”. का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच ॥ ४ ॥ "What is the essence of Sama? He said, • Tune'. "What is the essence of Tune?' He said . .. .. S NE MISS AS ·56 THE CHHA'NDOGYA UPANISHAD Breath, What is the essence of Breath ?' He said Food', 'What is the essence of food ?' • Water.' Com.-Having obtained permission he said: “What is the essence or substratum, or final principle, of Sâma' ? By Sâma 'here is meant the udgîtha, because it is this, that, as an object of meditation, forms the subject of the present discourse; and it will be said later on that" udgîtha is the highest ', &c. Being thus questioned, Dàlbhya said: “Tune,"-because the Sâma consists of tunes; and that of which a certain thing consists, is its essence, or substratum, just as the jar, &c., have clay for their substratum or essence. What is the essence of Tune ?" He replied "Breath,"--inasmuch as tune is accomplished by means of breath; breath is its essence. What is the essence of Breath ?" He replied "Food,"-because the breath rests on food, as declared by the Srutis, Breath dies up, without food,' and “Food is the string”. What is the essence of food?” He replied “Water", -because food is produced out of water. 66 66 अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्ग लोकमतिनयेदिति होवाच स्वर्ग वयं लोक५ सामाभिसंस्थापयामः स्वर्गस५ स्तावर हि सामेति ॥ ५ ॥ * What is the essence of water?' He said That world.' What is the origin of that world ?' He said One ought not to carry (the Sâma) beyond the world of Heaven; we locate the Sama in the world of Heaven, since Sama is praised as Heaven ?' (5) ·WITH SRI SANKARA'S COMMENTARY 57 6 C6 is to say, 66 Com.-'What is the essence of water ?' He said That world', --because it is from that world (Heaven, that rain is produced). What is the essence of that world ?'-being thus questioned, Dalbhya said: “No one should carry the essence of Sâma beyond that world of Heaven. Therefore, we too locate the Sâma in the world of Heaven ; that we recognise the Sâma as resting in Heaven ; inasmuch as Sâma is praised as “Heaven,"-in such Srutis as The Sâma-Veda is the world of Heaven." तह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति ।। ६॥ Then Silaka Sálávatya said to Chaikitayana Dalbhya : Your Sâma, verily, o Dalbhya is not completely established. If now, some one were to say your head shall fall off, surely your head would fall off.” (6) Com.-Silaka Sâlâvatya said to Chaikitâyana Dalhhya : “ Your Sâma is not completely established,”--that is to say, you have not mentioned its final essence, the highest." Va' recalls the scripture (with regard to Sâma), as does also 'Kila'. If some knower of Sâma, not tolerating such inadequate treatment, 'were, at this time, to say "since you wrongly know the incomplete Sâma to be completely established, on account of the fault of making such an assertion, your head shall fall off, ---then, since you have committed such fault your head would fall off, undoubtedly ; though I do not utter any such imprecation, ---such is the meaning. 66 .. 56 a ·58 THE CHHA'NDOGYA UPANISHAD Objection : “ If he committed a fault for which his head would fall off, it should have fallen even without another person saying so; and if it did not fall off without such saying, it would not fall off even on some one saying so. Otherwise, (if even without a fault, one's head could fall off merely on account of some one saying so, then) such assertion by others would bring about the approach of the results of) actions not performed, and the destruction (of the effects) of those performed." Reply : This objection does not stand ; inasmuch as the actions performed whether good or bad, depend, for the manifestation of their results, upon the agencies of place and time. In the same manner, the ignorance, which is the cause of the falling off of the head, depends upon the agency of another person's declaration, हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्टां लोकमति नयेदिति होवाच प्रतिष्टां वय लोक ५ सामा- भिस५ स्थापयामः प्रतिष्टासर स्ताव हि सामेति ॥ ७॥ "Well then, may I learn this from you, Sir ? He said 'Learn.' What is the essence of that world?' He said ' This world' "What is the origin of this world?' He said 'One ought not to carry the Samu beyond this world as its rest. We locate the Sama in this world as its rest : for Sâma is extolled as frest.' (7) Com.-Being thus addressed, Dalbhya said: "Well, may I learn from you on what the Sama rests?" Sâlâvatya replied: "Learn it." "What is the ·WITH SRI SANKARA'S COMMENTARY 59 essence or substratum of that world".-being thus asked by Dalbhya, Salavatya replied “This world", --since this world supports that world (Heaven) by means of sacrifices, gifts, offerings, &c., as declared in the Sruti : 'Thus the gods live upon gifts'; and further it is a perceptible fact that this earth is the support of all creatures ; therefore, of Sâma also, this world is the rest (or support). Being asked “What is the substratum of this world ?” Sâlâvaty a said: "One ought not to carry the Sâma beyond this world, as its rest; hence, we locate the Sâma in this world, as its rest; because, Sâma is extolled as rest," -so says the Sruti. "This (Earth) is the Rathantara (Sâma)," तरह प्रवाहणो जैवलिरुवाचान्तवढे किल ते शालावत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ता- हमेतद्भगवतो वेदानीति विद्धीति होवाच ॥ ८ ॥ To him said Pra vâhana Jaivali: "Your Sama verily O Sâlâvatya, has an end. And if any one were now to say your head shall fall off, surely your head would fall off.” Well then, may I learn this from you sir ?" He said " Learn." (8) Com - When he had said this, Pravâhana Jaivali said to him: O Sâlâvatya, your Sama (the Earth) has an end (is perishable)', &c., &c., as before. Then Salâvatya said : “ Well then, may I learn it from you, sir ?" He replied “Learn it." And being thus permitted, Salâvatya asked (him). 66 Thus ends the Eighth Khanda Adhyâya I.

·ADHYA'YA I. KHANDA IX. अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्त्याका- शो ह्येवैभ्यो ज्यायानाकाशः परायणम् ॥ १॥ What is the essence of this world ?" " He said, A'kâsa;" for, all these creatures are produced from A'kâsa and return into A'kûsa. Because, A'kâsa is greater than these ; therefore A'kisa is the substratum. (1) Com-'What is the essence of this world A’kasa,' replied Prayâhana,--by A'kâsa is meant the supreme Self, as declared in the Sruti. He is A'kâsa by name.” The production or creation of all creatures is Its work ; and in it do all creatures become dissolved. As will be declared later on : It created Light ; Light in the Supreme Deity, &c., &c." All these creatures-movable and immovable-are produced out of 4'kâsa in the order of Light, food, &c.,by its innate energy. They return into A'kâsa", -uje., at the time of Universal Dissolution, return to It, in the reverse order. Because 'Akâsa is greater than all these creatures. therefore It is the supreme substratum (essence) of all these creatures, at all times.

·61 WITH SRI SANKARA'S COMMENTARY स एष परोवरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हायस भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्परोवरीया समुद्गीथमुपास्ते ॥२॥ This is the udgîtha, highest and best ; this is endless. He who, knowing this, meditates upon udgîtha, the highest and best, has what is highest and best, and he wins the highest and best worlds. (2) Com.--This is the highest of the high and best of the good, udgîtha,-i.e., the fully equipped Supreme Self. Hence, It is endless, without an end. One who, thus knowing this to be the highest and best Supreme Self, without an end, meditates upon the highest and best udgîthan---to him accrues the following result: the life of such a knower becomes high and excellent,---this is the visible gain ; and the invisible gain is that he wins the high and excellent, gradually improving worlds up to the Brahmic A'kâsa. These results accrue to one who, knowing this, meditates upon udgîtha. तर हैतमतिधन्वा शौनक उदरशाण्डिल्यायोक्त्वोवाच यावत्त एनं प्रजायामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिल्लोके जीवनं Hiasula il 3 11 Atidhanvâ Saunaka, having taught this to Udara Sândilya, said : As long as, among your descendants, they will know the udgitha, their life will be higher and better than ordinary lives." (3) Com.- And further, knowing this udgîtha Atidhanvâ, the son of Sunaka, taught this doctrine of the udgitha to his disciple Udara Sândilya, and ·62 THE CHHA'NDOGYA UPANISHAD 6 said : So long as, in the line of your descendants, they (your descendants) will know this udgitha, their life will be higher and better than the lives that are ordinarily known. तथाऽमुश्मिलोके लोक इति स य एतदेवं विद्वानुपास्ते परोव- रीय एव हास्यास्मॅिल्लोके जीवनं भवति तथाऽमुष्मॅिल्लोके लोक इति लोके लोक इति ।। ४ ।। 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 all his state in that other world-yea in that other world. Com.--" And in the other invisible world, their state will be the highest and best "so said Atidhanvâ Saunaka to Udara Sândilya. In order to remove the doubt-that “though such results would accrue to the great ones of old, yet they could not belong to us of this cycle"-it is added that even now, one who knowing this meditates upon the udgitha, -his life in this world will be the highest and best ; and so will his state be in that other world. Thus ends the Ninth Khanda of Adhyâya I.

·ADHYA'YA I KHANDA X on 66 मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्रायण इभ्य- ग्रामे प्रद्राणक उवाच ॥१॥ When these Kurus had been destroyed by thunder and hail, Ushasti Châkrâyana, with his child-wife, lived, in a, deplorable condition, in the village of the possessor of elephants. (1). Com.-In connection with meditation udgitha, one ought also to meditate upon the Prastâva”- "Pratihâra "; and with a view to explain this, the present Khanda begins : The story is meant to make the comprehension (of the subject) easier. When the crops in the Kuru country had all been destroyed by thunder and hail, and consequently famine had set in, Ushasti, the son of Châkrâyana, together with his wife who had not reached womanhood, lived in Ibhyagrâma (ie., the Grâma or village, belonging to 'Ibhaya' or one who possessos elephants), " in a deplorable condition," i.e., arrived at the last stage of deplorability in the house of somebody. स हेभ्यं कुल्माषान्खादन्तं विभिक्षे त होवाच । नेतोऽन्ये विद्यन्ते यच्च ये म इम उपनिहिता इति ।। २ ॥ He begged food of the possessor of elephants, who was eating beans. He (the possessor) said to ·64 THE CHHA'NDOGYA UPANISHAD him: "I have no other (food) than these, which are put up before me." (2) Com.-Wandering about in search of food, fearlessly went over to the Master of Elephants who was eating beans of an inferior quality, and begged his food of him. The Master of Elephants said to Ushasti: "I have got no beans save those that are being eaten by me and are impure (or stale), that have been thrown into this plate of mine. So, what can I do?" Then Ushasti replied. एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीतर स्यादिति होवाच ।। ३ ॥ "Give me out of these” he said. He gave them to him. He said : 'Well, here is water?' He replied . 'I would be drinking something left by another (and hence impure).' (3) Com.--"Out of these," i. l., these, 'give meas he said. These, the Master of Elephants, gave to Ushasti. "Take this water near me to drink" being thus addressed he (Ushasti) said: "If I will drink out of this, I will be drinking something left by another and hence impure." Being thus addressed, the other said: न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमानखादन्निति होवाच कामो म उदकपानमिति ॥ ४ ॥ " Are not these also left over and impure ?" He replied: "I will not live, if I do not eat these ; while as for a drink of water, I can get it whenever I like." (4). Com.-" Are not these beans impure ?" On this, Ushasti said: "If I do not eat these 99 ·WITH SRI SANKARA'S COMMENTARY 65 66 99 beans, I will not live; whereas I can get a drink of water whenever I like. The meaning of this is that one, who is endowed with knowledge and fame, and capable of helping himself and others, if such a one, falling under the aforesaid deplorable condition, should do such a thing (eat unclean food), no demerit touches him. A mean action is faulty, only when it is performed even while there are actions that are not mean, and which would as easily save one's life ;--that is to say, under this latter circumstance if someone were to perform such mean actions, being proud of his knowledge, then a fall into hell would be sure to follow. These meanings are implied by the insertion of the word pradránaka (in a deplorable condition) स ह खादित्वाऽतिशेषाञ्जायाया आजहार साध्य एव सुभिक्षा वभूव तान्प्रतिगृह्य निदधौ ।। ६ ।। Having eaten them, he gave the remainder to his wife. She had eaten before ; and having taken them, she kept them away. (5) Com.-Having eaten them, he gave the remainder to his wife, having been moved to pity for ber. She, the child-wife had obtained food, before getting the beans. Still, in keeping with the character of (good women), she did not reject the beans, but took them from her husband's hands, and laid them aside. स ह प्रातः संजिहान उवाच यद्वतान्नस्य लभेमहि लभेमहि धनमात्रा राजाऽसौ यक्ष्यते स मा सर्वैरात्विज्यैवृणीतेति ॥ ६ ॥ 5 PS AN Fleet

·66
THE CHHA'NDOGYA UPANISHAD
67
Next morning, on awaking, he said :
Alas, if
I could get something to eat, I would get a little of
wealth: The king here is going to perform a sacri-
fice; and he should appoint me to all the priestly
offices."
(6)
Com.-He, knowing what she had done, having
risen from sleep in the morning, spoke out, within
the hearing of his wife: "Alas, if I could get even a
little to eat, then having eaten it, and become strong
enough, I would go and obtain a little wealth,
and tlien we would have a living." He shows the
reason of his hope for wealth. “This king, not
very far from here, is going to perform a sacrifice."
The Atmanepada in " Yakshyate" "is due to the
fact of the king being the sacrificer to whom its
result would accrue." And the king, having found
a fit person in me, would appoint me for the
performance of all the priestly duties in connection
with the sacrifice."
तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वाऽमुं
यज्ञं विततमेयाय || ७॥
His wife said to him: 'O my lord, here are
those beans'. Having eaten them, he went over to
the sacrifice that was being performed.
(17)
Com.--He having said this, his wife said to
him: "Well, O my lord, take these beans, which
you had made over to me." Having eaten them, he
went over to the king's sacrifice, which was being
performed (or laid out) by the priests.
तत्रोद्गातृनास्तावे स्तोष्यमाणानुपोपविवेश स ह प्रस्तोतारमु-
वाच ॥ ८॥

·WITH SRI SANKARA'S COMMENTARY 67 There sat down, in the orchestra, near the Udgâtri priests, who were going to sing out hymns of praise. He said to the Prastotri-priest. (8) Com.-Having gone there, he went over to the Udgâtri-priests in the orchestra j.e., that in which praises are sung and sat near them. Having sat down he said to the Prastotri-priest. प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति ।। ९ ॥ O Prastotri, if, without knowing the Deity that belongs to the Prastâva, thou dost sing it, thy head will fall off. (9) Com."O Prastotri, &c." are meant to attract attention. The Deity that belongs to the singing of the Prastáva --if, without knowing this Deity of the Prastava, thou dost sing it, before me, who know it, then thy head will fall off. Before me" This is added because if the head were to fall off even in his absence, then such persons, as know only the action (and not the secret of its Deity, &c.) would not be entitled to any actions. And this would not be right; inasmuch as we do find actions being performed by persons knowing only the action (and not its meaning, &c.); and secondly, because we find the sruti laying down the "Southern Patb” (for those who do not know the secret meanings); for certainly, if persons ignorant of the secret meaning were not entitled to actions, then the sruti would mention the "Northern Path" only. Nor can it be said that the “Southern Path" is mentioned with regard to only such actions as are prescribed in the srutis (the "Northern Path" ·68 THE CHHA'NDOGYA UPANISHAD referring to actions prescribed in the Veda):- because of such srutis, as by means of sacrifices and gifts, &c.” And further" after having been thus exhorted by me clearly shows that the ignorant are debarred from priestly duties, only in the presence of a learned person, and not in every case, such as those of Agnihotra, actions prescribed in srutis, study of the Veda and the like ;-because we find the Deda permitting certain such actions (to be performed by the uninitiated). Thus, it is established that even those that know only the form of the action, are entitled to its performance. एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वा- नुद्गास्यसि मूर्धा ते विपतिष्यतीति ॥ १० ॥ एवमेव प्रतिहारमुवाच प्रतिहतर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति ते ह समारता- स्तूष्णीमासांचक्रिरे ॥ ११ ॥ In the same manner, he addressed the Udgâtri priest : 'O Udgâtri, if without knowing the Deity that belongs to udgîtha thou dost sing it, thy head will fall off.' In the same manner, he addressed the Pratihartri-priest : 'O Pratihartri, if without knowing the Deity that belongs to the Pratihâra, thou shouldst sing, thy head will fall off.' They stopped and sat down in silence. (10. 11) Com.--In the same manner, he addressed the Udgâtri priest and the Partihartri-priest. The rest is similar to what has gone before. "They”-the Prastotri-priest, &0.--"stopped," i.e., desisted from ·WITH SRI SANKARA'S COMMENTARY 69 their respective actions, for fear of their heads falling off, and sat down in silence, without doing anything else. Thus ends the Tenth Khanda of Adhyâya I. ADHYAYA I. KHANDA XI. yana.' अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्यु- पस्तिरस्मि चाक्रायण इति होवाच ।। १ ।। Then the sacrificer said to him :'I should like to know you, Sir.' He said: 'I am Ushasti Chakra- (1) Com. After this, the sacrificer, the king, addressed him: 'I should like to know you, respected sir.' Being thus addressed, he said: 'I am Ushasti Chakrâyana, a name, which you may have heard.' स होवाच भगवन्तं वा अहमेभिः सर्वैरात्विज्यैः पर्यैषिषं भग- वतो वा अहमवित्त्याऽन्यानदृषि ॥ २ ॥ He said : "Sir, I looked for you, for all these priestly offices; and not finding you I appointed others.' (2) Com.The sacrificer said: "Indeed, I did hear of you, as endowed with many qualities, and hence I looked out for you for all these priestly duties ; and having searched you, and not having found you I have appointed others."

·70 THE CHHA'NDOGYA UPANISHAD भगवा स्त्वेव मे सर्वैरात्विज्यैरिति तथेत्यथ तयत एव सम- तिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच ॥ ३ ॥ But now, Sir, please take up all priestly duties. 'Very well; let these, with my permission, sing the hymns of praise. But as much wealth as you give to them, so much give to me also. The sacrificer said " very well." (3) Com.-"Even now, Sir, do please accept the priestly offices." Being thus addressed, Ushasti said: "Very well, but let these,--that had been appointed by you previously, being gladly permitted by me, sing the hymns of praise. But you must do this. This wealth that you give to all of these Prastotri and the rest,--that much wealth you must give to me." Being thus addressed, the sacrificer said अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोच- त्कतमा सा देवतेति ॥ 8 Then the Prastotri-priest approached him (and said) “Sir, you said to me, 'O Prastotri, if, not knowing the Deity belonging to the Prastâva, thou dost sing it, thy head will fall of ;'--which is that Deity ?! (4). Com.--Having heard this assertion of Ushasti, the Prastotri-priest respectfully approached Ushasti "O Prastotri, &c., you had said to me. Now, which is the Deity that belongs to the Prastava" 66 Very well."

·WITH SRI SANKARA'S COMMENTARY 71 प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभि- संविशन्ति प्राणमभ्युजिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रास्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥ ५ ॥ He said 'Breath. For all these creatures merge into Breath alone, and from Breath alone do they rise. This is the Deity belonging to the Prastava. ; and if, without knowing this, thou hadst sung it, thy head would have fallen off, after thou hadst been warned by me. (5) Com.--Being thus asked, he said " Breath." It is true that Breath is the Deity of Prastâva. How? Because all creatures, moveable and immoveable, merge into Breath, at the time of dissolution, and again from Breath do they rise, at the time of the creation. Therefore, this is the Deity belonging to the Prastava ; and if, without knowing thus, thou hadst sung it, thy head would surely have fallen off, after thou hadst been warned by me that 'thy head will fall off.' Therefore, you did well to desist from the action prohibited by me. Such is the meaning. अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्क- तमा सा देवतेति ।। ६ ॥ Then the Udgâtri-priest approached him: "You, sir, told me, 'Udgâtri, if, not knowing the Deity belonging to the udgitha, thou dost sing it, thy head will fall off,'—which is that Deity?" (6) Com.-The Udgatri-priest asked "which is that Deity, which belongs to the udgîtha ?".

·72 THE CHHANDOG YA UPANISHAD me. 6 आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥ ७ ॥ He said 'The sun'; for, all these creatures sing to the sun when It stands on high ; this is the Deity belonging to the udgîtha; and if, without knowing this, thou hadst sung it, thy head would surely have fallen off, after thou hadst been warned by (7) Com.--Being thus asked, he said "The sun." Because all these creatures sing praises of the sun, when It is high above. (The sun is his Deity.) Because of the similarity of ut (in “Uchchaiti and udgîtha"), just as from the similarity of pra (Prana is the Deity of Prastava). This is the Deity, as before. अथ हैनप्रतिहापससाद प्रतिहतर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसिमूर्धा ते विपतिज्यतीति मा भगवानवो- चत्कतमा सा देवतेति ॥ ८ ॥ Then the Fratihartri-priest approached him: "You, Sir, told me, O Pratihartri, if, without knowing the Deity that belongs to the Pratihâra, thou dost sing it, thy head will fall off,'-which, then, is that Deity. (8) Com.-In the same manner the Pratihartripriest approached him, and asked him " which is the Deity that belongs to the Pratihûra ?" अन्नमिति होवाच सर्वाणि ह वा इमानि भूतान्यन्नमेव प्रतिहर- माणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्र- ·WITH SRI SANKARA'S COMMENTARY 73 त्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति le1 me. He said ' Food'; for, all these creatures live, when they partake of food ; this is the Deity that belongs to the Pratihâra ; and if, without knowing this, thou hadst sung it, thy head would surely have fallen off, after thou hadst been warned by (9). Com.--Being thus asked, he said " Food";be. cause all these creatures live, while they are taking food for themselves. This the Deity that belongs to the Pratilûra. The rest up to warned by me is similar to what has gone before. The meaning of the whole of this Khanda is that one ought to meditate upon the Deities of Prastâva, Udgîtha and Pratihâra, in the shape of Breath, Sun and Food respectively. 66 Thus ends the Eleventh Khanda of Adhyâya I. ADHYA'YA I. KHANDA XII. अथात: शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुव्राज ॥ १ ॥ Now then, the udgîtha of the dogs, Baka Dalbhaya or Glâya Maitrêya , went out for the study of the Veda. (1).

·174 THE CHHA'NDOGYA UPANISHAD we Com.--In the last Khanda has been described the deplorable state brought about by want of food, a state characterised by the eating of impure and stale food. Hence in order to avoid this, with a view to the acquirement of food, the sruti now begins the treatment of the udgîtha as seen by the dogs. Baka: the son of Dalbhya or Glava, the son of Maitreyi--the particle cha' has a collective force, signifying that Baka was the son of two fathers (and we accept this interpretation) because, as in actions, so in objects also, there can be no alternative views; and further we also have such srutis as with two names, belonging to two families," and do actually come across' cases of people entitled to cakes from both families. Or the word " Vâ may be simply taken as facilitating the reading of the Veda, its signification being the disregard of the Rishi, due to the mind being engrossed in the udgîtha. In order to study the Veda, he went outside the village, near a river, in some quiet place. Since we find the singular number in the verb " Udvavrâja,” therefore we conclude that Baka and Glava are two names of one and the same Rishi. The meaning is that since the Sage awaited the tune of the udgîtha of the gods, his study must be bred to be urged by a desire to obtain food. तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानागायत्वशनायाम वा इति ।। २ ।। Before him a white dog appeared ; and other dogs gathering round him, said: 'Sir, sing food for us, we are hungry.'

·WITH SRI SANKARA'S COMMENTARY
75
Com.--Pleased with his study, the Deity or the
Sage, taking the form of a white dog, appeared
before him, with a view to help him. This white
dog was surrounded by other smaller dogs ; and
they told him "Sir, please sing-i.e., sing and obtain
-food for us." This (allegorically) implies that
Speecli and the rest, partaking of food in the wake
of Breath, spoke to the Breath in the mouth. Since
these,--speech, &c.--being satisfied with the study,
would naturally help this ---Breath in the mouth,
therefore it is only proper that we should interpret
the sentence as we have done. Because we are
hungry."
तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्ला-
वो वा मैत्रेयः प्रतिपालयांचकार ।। ३ ।।
€6
He said to them : Come to me here to-morrow
morning". Baka Dalbhya or Glava Maitrêya watch-
ed (them).
(3)
Como. Having been thus addressed, the white
dog said to the smaller dogs : Come to me to-
morrow in this very place." In 'Upasamiyata' the
length of the vowel is a vedic peculiarity, or it may
be an
incorrect reading. The appointment of
morning as the time is with a view to show that
what he will sing is rightly done in the morning ;
because the sun, who is the supplier of food, is not
in our front in the afternoon. In the same place:
Baka watched his coming.
ते ह यथैवेदं बहिष्पवयानेन स्तोष्यमाणाः स५ रब्धाः सर्पन्ती-
त्येवमाससृपुस्ते ह समुपविश्य हिंचक्रुः ॥ ४ ॥

·76 THE CHHA'NDOGYA. UPANISHAD Just as the priests, that are going to sing praises by the Bahishpavamâna hymn, move along joined to one another, so did the dogs move along. Having sat down, they began to pronounce He is.' (4) Com.-The dogs did come to the Sage--just as in a certain sacrifice, the Udgâtri-priests, that are going to sing the Bahishpavamâna' hymn, move along joined to one another; so did the dogs move along, holding in the mouth one another's tail. And having thus moved along, they sat down and uttered Himi? ॐ३ मदा३ मों३ पिबा३ मों३ देवो वरुणः प्रजापतिः सवि- ता २ ऽन्नमिहा २ऽऽहरदन्नपते ३ऽन्नमिहा २ऽऽहरा२ ऽऽहरो ३मिति 11g11 Om, let us eat! Om, let us drink! Om, may the God Varuna, Prajâpati, Savitri bring us food. Lord of food, bring hither food, yea bring it. (5) Com.--" Om, let us eat! Om, let us drink !" “Deva" (god), called because He shines ; "Varuna," because he rains in the world;"Prajapati,” because He protects the people; "Savitri" is one who brings forth everything, i.e., the Sun. May the Sun, having so many names, bring us food, Having done this, they again said: O Lord of food !"-being the producer of all food, He is called its 'Lord,' inasmuch as without his ripening influence, no food is produced for any living creatures : hence He is called "Lord of food", "Bring hither food for us, yea bring it."--The repetition is meant to show regard for the subjecte Thus ends the Twelfth Khundu of Adhyâya I. so ·ADHYA'YA I. KHANDA XIII. अयं वाव लोको हाउकारो वायुर्हाइकारश्चन्द्रमा अथकार: । आत्मेहकारोऽग्निरीकारः ॥ १ ॥ This world is the syllable ‘hâu'; the Air is the syllable 'hai'; the moon is the syllable 'atha'; the Self is the syllable iha'; the fire is the syll. able in (1) Com.--Inasmuch as meditation upon objects of devotion is connected with parts of Sâma, what are explained next are other forms of meditation, spoken of collectively, with reference to the syllables of the 'Stobha,' which is another part of Sâma; and they are all spoken of together, because all of them form parts of the Stobha. "This world is the syllable 'hau'," which is a Stobha known in the 'Rathantara' Sâma ; and this earth is the Rathantara; hence on account of this similarity of relations, one ought to meditate upon the Stobha 'hâu,' as this world. "The Air is the syllable "hai':-The syllable 'hâï is known in the Vâmadévya Sâma; and the connection of Air and Water is the origin of the "Vâmadêvya" Sâma; hence, on account of this similarity, one ought to meditate upon the syllable 'hâi', as the Air. "The moon is the syllable fatha'", i.e., one ought to meditate upon the syllable fatha' as the moon; inasmuch as this world rests on ·78 THE CHHA'NDOG YA UPANISHAD food, and the moon consists of food; and also because of the similarity of the presence of tha' and ‘æ in both (tha in "atha' is the same as the da in "Chandra'). "The Self is the syllable 'ih'". The Stobha 'iha' signifies perceptibility, hence the Self is called 'iha'; and 'iha' is a Stobha. On account of this similarity (one ought to meditate upon the syllable ‘iha' as the Self). "'The Fire is 'e':” because of the similarity consisting in the fact of all Sâmas containing an'm being sacred to fire. आदित्य ऊकारो निहव एकारो विश्वे देवा औहोयिकार: प्रजा- पतिर्हिकारः प्राणः स्वरोऽन्नं या वाग्विराट् || २ ॥ The Sun is the syllable 'u': Invocation is the syllable 'e'; the Visvédévas are the syllable 'auhoyi'; Prajâpati is the syllable' hin'; Breath is svara ; the food is 'yû '; the syllable' vâng 'is Virat. (2) Com.-The sun is the syllable 'u', because people sing to the sun when He is high above. (uchchaih), and the Stobha is ' u '; since in the Súma sacred to the sun, the Stobha is 'u', therefore the sun is the syllable 'u', The Invocation is the Stobha' é'; since people call or invoke by saying come (@hi), and there is similarity (with the syllable e'). The Visvédévas are the syllable * auhoyi'"; because this Stobha is found in the Sâma sacred to the Visvédévas. * Prajapati is the syllable Hin, because Prajúpati is indefinable, and the syllable 'hin' too is indistinct. Breath is svara , 'svara' is a Stobha; and Breath is 'svara', because it is the source of' svara' (tune). Food is ya' i. e, the Stobha yâ 'is food, because of the similarity lying in the fact of this world moving by G 9 6 9 99 66 $ ·WITH SRI SANKARA'S COMMENTARY 79 means of food. The Stobha 'vâg' is ' Virât' which may mean food' or a particular Deity of that name ; because this Stobha is found in the Sâmâ sacred to Virât. अनिरुक्तस्त्रयोदशः स्तोभः संचरो हुंकारः ॥३॥ Undefinable is the thirteenth Stobha-viz., the indefinite syllable' hun' (3) Com.“ Undefinable" because not distinct, and hence incapable of saying whether it is this or that; and hence “ sanchara" -- " indefinite"-. eu, having only a shape assumed (according to the exigencies of different sections of the Veda). Which is this? The thirteenth syllable hun'. As this is indistinct, it ought to be meditated upon without having its peculiarity defined ;--such is the sense of the sentence. दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एता- मेव साम्नामुपनिषदं वेदोपनिषदं वेद ।। ४ ।। Speech yields to him the milk, which is the milk of speech itself, and he becomes rich in food and an cater of food-one who thus knows the secret doctrine of the Sâmas-yea knows the secret doctrine of the Sâmas. (4) Com.-The result of meditating upon the letters of the Stobha are now mentioned. "Speech yields the milk, &c.", has already been explained. One who knows, as explained above, the secret doctrine of the syllables of Stobha, which, forms part of Sama, to him accrues the result mentioned. The repetition is to point out the end of the Adhyâya ; or it ·80 THE CHHA'NDOGYA UPANISHAD may be taken as pointing to the end of the explanation of a particular form of meditation on a particular part of Sâma. Thus ends the Thirteenth Khanda of Adhyâya I. Thus ends the First Adhyâya of the Chhậndogya Upanishad.

·The Chha'ndogya Upanishad ADHYA YA II. KHANDAI. 64 ॐ समस्तरप खलु साम्न उपासनः साधु । यत् खलु साधु तत् सामेल्याचक्षते यदसाधु तदसामेति ॥ १ ॥ Meditation upon the whole Sâma is good. Whatever is good, that they call' Sâmu'; and what is not good' Asama.' (1) Com --The section beginning with one ought to meditate upon the syllable 'Om', &c.;" has laid down the meditation upon parts of Sâma, leading to manifold results ; and subsequently the meditation upon the letters of the 'Stobha' has been laid down. Because this too is connected with certain parts of the Sâma. And now the Sruti begins a treatment of the meditations upon the whole Sâma ; and it is only proper that after the treatment of the meditation upon parts, there should follow that of the meditation of the whole, "of the whole, &c."-.e, of the Sama endowed with all its parts, fivefold and sevenfold. "Khalu" serves only as an ornament of speech. Since meditation upon the whole Sâma is said to be good, the word "good" should not be taken as deprecating the aforesaid meditations. 6 ·82 THE CHHA'NDOGYA UPANISHAD as Objection: "But it seems as if goodness, not belonging to the former ones, is mentioned here belonging to the present one." Not so; inasmuch as the sentence concludes by asserting that “Sâma is good.” The word "Sâdhu" means good. "How do you know (that Sâma is good)?” It is explained : Whatever is known, among people, as good or irreproachable, is called 'Sâma' by intelligent people; and what is otherwise is called 'Asâma'. तदुताप्याहुःसाम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुः । आसाम्नैनमुपागादित्यसाधुनैनमुपागादित्येव तदाहुः ॥ २ ॥ Thus, they say he approached with Sâma' where they say 'he approached him well'; and they say 'he approached him with Asâma', when they say 'he approached him not well.' Com.-In the matter of differentiating good and bad, people say-he approached this King subordinate lord with Sâma'--Meaning by 'he', one from whom people feared ill-treatment of the king, And ordinary people, in giving expression to the same thought, say, 'he approached him well', when they find a person not imprisoned or in any other way badly treated. In a contrary case, where they find imprisonment or some other ill-treatment, they say, 'he approached him with Asâma--.e, 'he treated him badly.' अथोताप्याहुः साम नो बतेति यत्साधु भवति साधुबतेत्येव तदाहुः । असाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः II 11 And they say 'this verily is Sâma for us', where they say this is good for us, when anything is Or ·WITH SRI SANKARA'S COMMENTARY 83 good. And they say 'this is Asâma 'for us', where they say this is not good' when anything is not good. (3) Com.-And when they say this that we know is Sâma for us, wholly', they mean to say that it is good, when anything is good for them. When the contrary is the case, they say 'this is Asâma for us'; --meaning that it is not good, when anything is not good for them. Hence, it is established that the words “Sâma" and "Sâdhu" (good) are synonymous. स य एतदेव विद्वान् साधु सामेत्युपास्तेऽभ्याशो ह यदेनर साधवो धर्मा आ च गच्छेयुरुप च नमेयुः ॥ ४ ॥ If any one, knowing this thus, meditate upon the Sâma as good, all good qualities would quickly approach him, and accrue to him. (4) Coi. Hence, if anyone meditate Sâma as endowed with goodness, knowing the complete Sûma to be good to him belongs the following result ; quickly do approach such a meditator, all good qualities, in keeping with the Srutis and Smritis ; and they not only approach him, but also accrue to him,-i.e., become his own objects of experience and enjoyment. upon the Thus ends the First Khanda of Adhya'ya II.

·ADHYA'YA II. KHANDA 11 लोकेषु पञ्चविध सामोपासीत । पृथिवी हिकारोऽग्निः प्रस्तावो- इन्तरिक्षमुद्गीथर आदित्यः प्रतिहारो द्यौनिधनमित्यूर्वेषु ।। १ ।। Among the worlds one ought to meditate uponi the Sâma as fivefold: the Earth as the syllable hin, the Fire as the prastâva, the Sky as the udgitha, the Sun as the pratihậra, and the Heaven as the nidhana, This among the upper. Com.Now, what are those complete Sâmus, looked upon as good, that are to be meditated upon? These are now laid down : Among the worlds, fivefold, &c." Objection: "That they should be meditated upon as the worlds, and again as good, is a contradiction". It is not so: inasmuch as the word 'good", signifying the cause, extends also to the effects in the shape of the worlds ; just as clay doas, to its modifications, jar and the rest. Hence, just as wherever we have a notion of the jar, it is always followed by the notion of clay; so, in the same manner, the notion of the worlds is always followed by a notion of the "good"; inasmuch as the world, &c., are the effects of Righteousness, &c. Though, from the above, it would follow that the character of the aforesaid cause belongs equally to Brahma and Righteousness (since both equally denoted by the word " good"); yet, here it must be 66 ars ·WITH SRI SANKARA'S COMMENTARY 85 admitted that it is Righteousness alone that is signified by the word "good"; inasmuch as we find people using the word "good" in the sense of righteous, in such sentences as 'One who performs righteous deeds is good'. Objection : “ Since the notion of the cause invariably follows that of the effect in the shape of the worlds ; therefore the notion of the 'good' would follow by itself; and there is no need of any such injunction as that one meditates upon Sâma as the good!'." Not so: because sach notion is got at only through scriptures ; since in all cases, only such righteous deeds are to be performed, as are laid down in the scriptures, and never those that are not so laid down, even though they be righteous. "One ought to meditate upon Sâma, as the good, fivefold”-i.e., in five forms, among the worlds. How ? " The earth as the syllable hin". The locative in lokeshu” is to be changed into the nominative, in interpretation (“one ought to meditate upon the worlds as the fivefold Sâma') and the meaning of the subsequent sentences is : One ought to think of the Earth as the syllable hin-ie., 'one ought to meditate upon the Earth as the syllable hin'. Or the Locative in 'lokeshu' may be transferred to "hinkara'--the meaning, in this case, being 'one ought to meditate upon the syllable hin, thinking it to be the Earth.' Among these "the Earth as the syllable hin," because both are the first (the Earth among the worlds and 'hin' among the Sâma syllables). "Fire as the prastāva"-because actions are performed in the Fire. "Prastāva" is the Bhakti (a technicality in connection with Sama). "The sky as the udgitha" because the sky is 06 ·86 THE CHHA'NDOGYA UPANISHAD called 'gagana', and the letter 'ga' occurs in "udgítha" also. "The sun as the pratihûra"-inasmuch as the sun faces all beings; and each of these beings 'faces him.' "The Heaven as the nidhana"- inasmuch as those that depart from this world are deposited (nidhyanté) in Heaven. "This among the upper"-- .e., the meditation upon the Sâma, as the worlds among those that are above (in the ascending line.) अथाऽऽवृत्तेषु । द्यौर्हिकार आदित्य: प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम् ॥२॥ Now, among the lower: The Heaven as the syllable hin, the sun as the prastava, the sky as the udgitha, the Fire as the pratihāra, the earth as the nidhana. Com.-Next, we have laid down the meditation upon the fivefold Sâma, among the lower worlds (i.e in the descending line): The worlds are endowed with motion, &c.; and hence since these are mobile, we have here the meditation upon Sâma as mobile also. Hence, among the worlds in the descending line, (one ought to meditate upon)" the Heaven as the syllable hin'-because both are first. "The sun as the prastāva'-because it is only when the sun has risen that the actions of creatures are begun (to be performed). "The sky as the udgitha”, as before, Fire as the pratihâra”---because Fire is carried here and there (pratiharanu) by creatures. "The earth as the nidhana"-because people that come back to the Earth are deposited here (on the Earth). .. 06 ·WITH SRI SANKARA'S COMMENTARY 87 (3). कल्पन्ते हास्मै लोका ऊर्ध्वाश्चाऽऽवृत्ताश्च य एतदेवं विद्वार लो- केषु पञ्चविध सामोपास्ते ॥ ३ ॥ The worlds in the ascending as well as the descending lines belong to him, who, knowing this thus, meditates upon the fivefold Sâma among the worlds. Com.-Now, follows the result of such meditation : The worlds, both ascending and descending, --.e., endowed with motion backward and forward -become fit for him ; i.e., come to be fit objects for his enjoyment, for one, who knowing this thus, meditates, among the worlds, upon the complete fivefold Sâma as the "good". Such is the construction to be followed everywhere-both in the case of the fivefold and the sevenfold (Sama). Thus ends the Second Khanda of Adhyâya II. ADHYA'YA II. KHANDA III. वृष्टौ पञ्चविध सामोपासीत | पुरोवातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहारः One ought to meditate upon the fivefold Sâma i.e., the rain : the preceding wind as the syllable hin, the advent of the cloud as the prastāva, the raining as the udgîtha, and the lightning and thunder as the pratihära." (1) ·88 THE CHHA'NDOGYA UPANISHAD 66 Com.One ought to meditate upon the fivefold Sâma in the rain:--The immediate sequence of Rain is due to the fact of the continuance of the worlds being due to Rain. "The preceding wind as the syllable hin"-by “rain” here is meant all the processes from the preceding wind to the cessation of the rain ; just as the name Sâma" belongs to all beginning from the syllable hin down to the nidhana. Hence is the preceding wind the syllable hin-both being the first. "The advent of the cloud as the prusiâva "--because it is well-known that the rains begin only when the clouds have appeared, during the rainy season. The raining as the ugîiha"--because of importance. lightning and the thunder as the praiihûra' because these are diffused. उद्गृह्णाति तन्निधनम् । वर्षति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविधर सामोपास्ते ॥ २॥ The cessation as the nidhana. It rains for him, and he brings on rain,-one, wlio knowing this thus, meditates upon the fivefold. Sâma in rain. (2). Con.The cessation as the nidhana-because both are ends. Next follows the result of such meditation. It rains for him, whenever he desires, and he brings rain, even when there is no rain, one who, &c., &c., as before. - The Thus ends the Third Khanda of Adhyâya IT, ·KHANDA IV. सर्वास्वप्सु पञ्चविवर लामोपासीत । मेवो यत्संप्लवते स हिं- FICT agafa Ft GeFICT : 9177: FRA EITT SIT: प्रतीच्यः स प्रतिहारः समुद्रो निधनम् ॥ १ ॥ One ought to meditate upon the fivefold Sâma, in all the waters : the gathering of clouds as the syllable hin, the raining as the prasidva, those that flow to the east as the udgîtha, those that flow to the West as the pralihêrd, and the Ocean as the nidhana. (1) Com ---One ought to meditute upon the fivefold Sâma, in all the waters-since all reservoirs of water owe their origin to rain ; therefore they follow after it The collecting of the clouds, o over the other, into one thick mass, is called gathering of the clouds," and this, the beginning of the rain, is the syllable hin. The raining is the praslâva--because after rain, the water begins to spread all over. Those that flow to the east are the wilgatha, -being the more important. And those that flow to the west are the pratihâra, ---because the particle prati 'is common (to pratihâra and pratichî). The ocean is the nidhana--because the water is deposited therein. न हाप्सु प्रेत्यप्पुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु पञ्च- विधः सामोपास्ते ॥ २ ॥ one ·90 THE CHHA'NDOGYA UPANISHAD He does not die in water, he becomes rich in water,---one who, knowing this thus, meditates upon the fivefold Sâma, in all the waters, (2) Com.--" He does not die in water ”mi.co, if he does not wish it ; and he becomes rich in water, --- such is the result, of the aforesaid meditation. Thus ends the Fourth Khanda of Adhyâya II. ADHYAYA II. KHANDA V. ऋतुषु पञ्चविधर सामनेपासीत वसन्तो हिंकारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम् ॥ १ ॥ One ought to meditato upon the fivefold Sâma, among the seasons ;--the Spring as the syllable hin, the Summer as the prastáva, the Rains as the udgitha, the Autumn as the pratihâra, and the Winter as the nidhana. (1) Com. ---One ought to meditate upon the fivefold Sâma among the seasons since the order of the seasons depends upon what has gone before; hence the sequence. The spring is the syllable hin, - because both are first. The summer is the prastáva because the gathering of barley, &c., for the rains is begun in the summer. The rains as the udgîtha--- because of importance. The autumn is the pratihara because the sick and the dead are struck down during this season. The winter is the nidhana-- because many creatures die during this.

·WITH SRI SANKARA'S COMMENTARY 91 कल्पन्ते हास्मा ऋतब ऋतुमान्भवति य एतदेवं विद्वान्तुषु पञ्चविध सामोपास्ते ॥ २ ॥ The seasons belong to him, he becomes rich in seasons,-one who, knowing this thus, meditates upon the fivefold Sâma in the seasons. (2) Com.--Result. The seasons belong to himl., afford for him all objects of enjoyment, according to the season. And he also becomes rich in the objects of enjoyment, afforded by the seasons. Thus ends the Fifth Khanda of Adhyâya II. ADHYAYA II. KHANDA VI. as the 39 पशुषु पञ्चविध सामोपासीत | अजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोश्वाः प्रतिहारः पुरुषो निधनम् ॥ १॥ One ought to meditate upon the fivehold Sama, among the animals; the goats as the syllable hin, the sheep as the prastāva, the cows as the udgîtha, the horses as the pratihära, the man nidhana." (1) Con.--"One ought to meditate upon the finefold Sâma, among animals"--when the seasons are in right order, animals prosper, hence the sequence. The goats are the syllable hin--because they are the most important or because they are the first ; so says the Sruti: “The goats were the first among animals." The sheep are the prâstâva--because we ·92 THE CHHA'NDOGYA UPANISHAD find the sheep accompanying the goats. The cows are the uigîtha--because of importance. The horses are the pratihậra–because they carry men. The man is the nidhana--because the animals depend upon the man. भवन्ति हांस्य पशवः पशुमारभवति य एतदेव विद्वान्पाषु पञ्चविध सामोपास्ते ॥ २ ॥ Animals belong to him, he becomes rich in animals,- one who, knowing this thus, meditates upon the fivefold Sûma, among animals. Com.-Result : Animals belong to him, he becomes rich in animals"--je., he becomes endowed with the effects of the possession of animals--viz.. the enjoyment and the giving away of these, 65 Thus ends the Sixti Khanda of Aukyâya II. ADHYAYA II. KHANDA VII. प्राणेषु पञ्चविधं परोवरीयः सामोपासीत । प्राणोहिकारों वा- प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारी मनो निधनम् । परोवरीयासि at gaila 181 One ought to meditate upon the highest of the high fivefold Sâma, among the senses ; smell as the syllable hin, speech as the prastava, eye as the udgitha, ear as the pratihâra, mind as the nidhana. These, verily, are one greater than the other.

·WITH SRI SANKARA'S COMMENTARY 93 Com." One ought to meditate upon the highest fivefold Sâma, among the senses ”-that is to say, one ought to meditate upon the Sâma, thinking it to be the senses, one greater than the other. Smell is the syllable hin-because among the successively greater, this is the first. Speech is the prastava-- because everything is eulogised by means of speech. And speech is greater than smell, inasmuch as speech can describe even imperceptible objects, whereas smell can cognise the odour that is presented to it. The eye is the udgitha ;--inasmuch as the eye illumines a greater number of objects than speech, the eye is greater than speech ; and this is the uagîthu, because of importance. The ear is the pratihāra, --because it is contracted : and this is greater than the eye, inasmuch as it hears on all sides. The mind is the nidhand, because it is in the mind that are deposited all the objects cognised by the different senses as their respective objects of enjoyment; and the mind is greater than the ear, because the mind pervades over the objects of all the senses; as a matter of fact, even such objects as transcend the other senses, are amenable to the mind. For these aforesaid reasons these senses are, one greater than the other. परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त । इति तु पंचविधस्य ॥ २ ॥ . What is greater than the great belongs to him, and he wins such worlds as are greater than the great, One who meditates upon the highest of ·-94 THE CHHA'NDOGYA UPANISHAD the high Sâma, among the senses. This of the fivefold. (2). Com - One who meditates upon the highest of the high Sâma, thinking it as aforesaid, his life becomes greater than the great, as has already been explained. Thus has been explained the meditation upon the fivefold Sâma. This is added in order to attract attention to the sevenfold Sâma, treated of in the next Khanda. Thus ends the Seventh Khanda of Adhyâya 1 I. ADHYAYA II, KHANDA VIU. अथ सप्तविधस्य | वाचि सप्तविध सामोपासीत official वाचो हुमिति स हिंकारो यत्प्रेति स प्रस्तावो यदेति स आदिः Next of the sevenfold: One ought to meditate upon the sevenfold Sâma in speech; whenever there is the syllable "hum" in speech, that as the syllable hin, the syllable 'pra' as the prastáva, and the syllable 'â' as the âdi or first. (1) Com..Now begins the treatment of the meditation, as good, of the complete sevenfold Sâma. The locative in "Vûchi' is to be explained as before (in "lokeshu'),--the meaning being that one ought to meditate upon the sevenfold Sâma, thinking it to be speech. The particular form of speech, 'hum' is the syllable hin-because of the ·WITH SRI SANKARA'S COMMENTARY 95 common letter 'ha'. The word 'pra' is the prastava, because of the common letter 'pra'. The syllable 'â' is the âdi,-because of the common letter 'a'. By 'âdi' is meant the syllable 'Om', because this is the beginning of all. यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उप- द्रवो यन्नीति तन्निधनम् ।। २ ।। Ut as the udgitha, pratî as the pratihâra, upa as the upadrava, and ni as the nidhana. (2) Com.--Ut is the udgîtha-because the udgîtha begins with ut; prati is the pratihûra,--because of the common syllable prati ; upa is the upadrava,- because upadrava begins with upa; ni is the nidhana,--because of the common letter ni. दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एत देवं विद्वान्वाचि सप्तविध सामोपास्ते ॥ ३ ॥ For him speech yields milk, which is the milk of speech, and he becomes rich in food and eater of food, -one who, knowing this thus, meditates upon the sevenfold Sâma in speech. (3) Com.--Speach yields milk, &c., has already been explained. Thus ends the Eighth Khanda of Adhyâya II,

·ADHYA'YA II.
KHANDA IX.
(1)
अथ खल्वभुमादित्य सप्तविध सामापासीत । सर्वदा समस्लेन
साम । मां प्रति मा प्रतीति सर्वेण समस्तेन साम ।। १ ।।
One ought to meditate upon the sevenfold
Sâma in the sun : Heis Sâma because He is always
the same. 'He is Sâma, because He is equal, (all
men thinking) He faces me', 'He facos me.'
Con.-In the first Adhyâya, among the five.
fold, it has been explained how one ought to think
of the members of Sama as the sun. What is laid
down now is that one ought to think of the sun as
the complete Sánu, with due regard to its members,
and then be ought to meditate upon the sevenfold
Sâma. How does the sun have the character
of Sâma? Reply : the reason for the sun being
Sâma is the same as the sun being the udgîtha. And,
what is that reason Inasmuch as the sun is always
the
never undergoing any increase or
decrease, Hois Suma ; and as he produces in the
minds of all men, the idea that the faces me', 'he
faces me', hence the sun is Sâma, And thus
being equally looked upon by all men, he is
Sâma, on account of bis equality. And from the
assertion of the similarity of this with the Udgitha
Bhakti, it follows that there is a similarity also as
to the syllable hin, &c., as in the case of the worlds,
same,

·WITH SRI SANKARA'S COMMENTARY 97 &c.; and for this reason the text does not give any reasons for the syllable hin, &c. (with regard to the sun). On the other hand, it would not have been easy to comprehend why the sun is Sâma; hence the reason in the shape of equality, has been clearly explained. तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्थ यत्पुरो- दयात्स हिंकारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिंकुर्वन्ति हिंकार- भाजिनो ह्येतस्यं साम्नः ।। २ 11 One ought to know that all beings depend upon Him. What He is before rising, that is the syllable hin; on this depend the animals. Therefore, they utter 'hin', -partaking as they do of the hinkâra of this Sâma. (2) Com.On this sun-on different parts of Him -all these beings, mentioned hereafter, are dependent,-i.e., they live by Him : this ong ought to know. How ? Because the form that the sun bas before rising--viz., the form of Dharma-' that is the Bhakti consisting of the syllable hin. And the only similarity between the two is that that form of the sun, which is the syllable hin, -on this the animals, the cow, &c., are dependent; i.e., they live by this. And because it is so therefore, before sunrise, the animals utter hin', hence these partake of the hinkara of this Sama ;--that is to say, they exist so, because they are only capable of worshipping this particular Bhakti. अथ यतप्रथमोदिते स प्रस्तावस्तदस्य मनुष्या अन्वायत्ता- स्तस्मात्ते प्रस्तुतिकामाः प्रश५ साकामाः प्रस्तावभाजिनो ह्येतस्य- साम्नः ।। ३ ।।

·698 THE CHHA'NDOG YA UPANISHAD That which appears when He is first risen is the prastáva ; on this men are dependent. Hence, they are desirous of eulogy and desirous of praise, partaking as they do of the prustāva of this Sâma. Com.-The form of the sun, that appears when he has just risen,--viz,, the form of the Sun--is the prastava of the Sâma, and on this the men are dependent-as before. Therefore, they desire eulogy and praise. Because they partake of the prastavit of this Sâma. अथ यत्संगबवेलाया५ स आदिस्तस्य वयार स्थन्वायत्तानि- तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायाऽऽत्मानं परिपतन्त्यिादिभा- जीनो ह्येतस्य साम्नः ।। ४ ।। And what appears at the sangava time, that is A'di. On this, the birds are dependent. Therefore, they hold themselves without support, in the sky, and fly about,--partaking as they do of the A'di of this Sâma. (4) Com.--At the sangava time at the time when the rays are put forth; or, at the time when the calves are allowed to be with the cows,--the form of the sun that appears at that time, that is the A'di Bhakti-il. the syllablo 'Om.' And on this, the birds are dependent. And because it is so, therefore, the birds hold themselves in the sky without support- i.e. having themselves for or their only support-and fly about. Hence, they partake of the A'di of this Sâma, -on account of the ommon lettera ·WITH SRI SANKARA'S COMMENTARY 99 अथ यत्सम्प्रति मध्यंन्दिने स उद्गीथस्तदस्य देवा अन्वायत्ता- F7FATÈT ATTAT: 95147217THCNICHTSFIT TAP-7 HIFT: That which appears just at midday is the udgîtha. On this the Devas are dependent. Hence, they are the best among the offsprings of Prajapati ---partaking as they do of the udgîtha of this Sama. (5) Com.-That which appears precisely at midday is the Udgitha Bhakti,mand on this the Devas are dependent; because the sun shines best at that time. Therefore, they are the best among the offsprings of Prajâpati, -partaking as they do of the udgîtha of this Sâma. अथ यदूर्ध्व मध्यन्दिनात्प्रागपराह्णात्स प्रतिहारस्तदस्य गर्भा अन्वायत्तास्तस्मात्ते प्रतिहृता नावपद्यन्तै प्रतिहारभाजिनो ह्येतस्य साम्नः ॥६॥ That which appears after midday and before afternoon, that is the pratihûra. On this all germs are dependent. Therefore, being conceived, they do not fall down ;--- partaking as they do of the pratihāra of this Sâma. (6) Com.--That form of the sun which appears after midday, and before afternoon,--that is the pratihậra. On this the germs are dependent. Hence, it is that after they have been once held up (in conception) by means of the Pratihâra Bhakti of the sun, they do not fall down,-even though there is a way (for them to fall through.) Because they partake of the pratihêra of this Sâma.

·100 THE CHHA'NDOGYA UPANISHAD अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्स उपद्रवस्तदस्याऽऽरण्या अन्वायत्तास्तस्मात्ते पुरुषं दृष्ट्वा कक्ष५ श्वभ्रमित्युपद्रवन्त्युपद्रव- भाजिनो ह्येतस्य साम्नः ॥ ७॥ That which appears after afternoon and before sunset, is upadrava. On this the wild animals are dependent. Therefore, when they see a man, they run to the forest as a safe place ;-partaking as they do of the upadrava of this Sâma. (7) Com.--That form of the sun which appears after afternoon and before sunset is Upadrõva; and on this the wild animals are dependent. Hence, when they see a man, they run away to the forest, as a place free from dangers. And since they run away on seeing a man therefore they partake of the upadrava of this Sâma, अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्तस्मा- त्तान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमादित्य सप्तविध सामोपास्ते ॥ ८ ॥ That which appears first, on sunset is the nidhana. On this the Pitris are dependent. Hence people deposit them,partaking as they do of the nidhana of this Sâma. Thus, does one meditate upon the sevenfold Sâma, in the sun. (8) Com..The form that appears on sunset, when the sun has gone out of sight, is the nidhana ; and on this the Pitris are dependent; hence people deposit these-i.e., put them away upon the kusa, in the shape of father, grandfather, &c., or lay down pindas for them. And since these are connected with the nidhana, therefore they partake of ·WITH SRI SANKARA'S COMMENTARY 101 the nidhana of this Sâma. Thus, does one meditate upon the sevenfold Sâmd, in the form of the sun divided, in the above manner, into seven parts. And ono who meditates thus becomes identified with the sun---this, as putting down the result-has to be supplied from without. Thus ends the Ninth Khanda of Adhya’ya II. ADHYA'YA II. KHANDA X अथ खल्वात्मसंमितमतिमृत्यु सप्तविथ सामोपासीत | हिंकार इति त्र्यक्षरं प्रस्ताव इति त्र्यक्षरं तत्समम् || १ ॥ Now, one ought to meditate upon the sevenfold Sâma, which is uniform in itself, and leads beyond death. Hinkâra has three syllables, and Prastáva' has three syllables. That is equal. (1) Com.-Death is the sun. And inasmuch as He measures the world by means of time in the form of day and night,-in order to cross beyond this, one ought to meditate upon Sâma, which is now taught. "Now "w.e. after this, meditation upon the Sâma, with regard to the sun and death is what is uniform in itself "¿.e., is measured by the equality of its own parts, or measured by the uniformity of the Supreme Self, and "leads beyond death" being, as it is, means of conquering death. Just as the letters of the udgitha, have been described, in the first Adhyâya, as fit objects of medita- 64 ht ·102 THE CHHA'NDOGYA UPANISHAD tion as the udgîtha ; so here also, the letters that make up the names of the sevenfold Bhakti, are to be taken equally by threes; and being thus assumed to be Sâma on account of equality, these (triads) become fit objects of meditation as here explained. By means of this meditation, one approaches death, by means of a number of letters which are amenable to death (viz., 21:7 x 3.) and by means of the remaining letters, he creates a way of crossing beyond this Death, the sun. "Ona ought to meditate upon the sevenfold Sâma, which leads beyond death.” Such a Sâma is that which goes beyond death by means of the extra lotter. And of this the first three letters, are 'hinkâra', and the other three-lettered name of Bhakti is Prastâva", and this is equal to the former name. आदिरिति यक्षरं प्रतिहार इति चतुरक्षरं तत इहैकं तत्समम् 112.11 A'di has two syllables ; " Pratihûra” has four syllables. Taking over one from this, it is equal. (2) Com.--A'di has two syllables. "A'di" is the syllable "Om", which serves to make up the number of sevenfold Sâma. "Pratihâra" has four syllables. Now, one syllable, taken out of this latter, is thrown into the former; and thus they become equal. उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भव- त्यक्षरमतिशिष्यते त्र्यक्षरं तत्समम् ।। ३ ।। Udgîtha has three syllables, and 'Upadrava' has four sllyables. Three and three become equal. One syllable is left; and this becoming tri-syllabic, becomes equal.

·WITH SRI SANKARA'S COMMENTARY 103 Com.--Udgîtha has three syllables, and 'Opad. rava' has four syllables. Three and three become equal; one syllable remains behind. Thus, when this discrepancy presents itself, in order to restore the uniformity of the Sama, a devise is laid down. Though one, this syllable becomes tri-syllabic ; and hence it becoines equal. निधन मिति त्र्यक्ष तत्सममेव भवति तानि ह वा एतानि द्वावि५ शतिरक्षराणि || ४ ॥ Nidhana has three syllables; and this is uniform. These indeed are the twenty-two syllables. (4). Com.-Nidhana has three letters, and this is uniform. Thus, then, having accomplished the Sâma through the uniforinity of three syllables, the said syllables are counted. These, indeed, are thetwenty-two syllables of the names of Bhaktis. एकवि शल्यादित्यमामोत्येकवि शो वा इतोऽसावादित्यो द्वा- विशेन परमादित्याज्जयति तन्नाकं तद्विशोकम् ।। ६ ।। By the twenty-one, one reaches the sun; for the sun verily is the twenty-first from this (world). With the twenty-second he conquers what is beyond the sun. That is bliss; that is freedom from pain. (5) Com.-Then by the twenty-one-the number of syllables, -one reaches the sun, i.e., Death. Because the sun is the twenty-first, in number, from this world. "The twelve months, the five seasons (taking the whole of winter as one), and the three worlds (make up twenty); and the sun is the twenty-first"** says the Sruti. And by the remaining, twenty-second syllable, one conquers that which is beyond, and' AN SE ·104 THE CHHA'NDOGYA UPANISHAD higher than, Death, i.e., the sun. Now, what is it which is higher than the sun ? "That is bliss"- that is to say, that where there is an absolute negation of absence of pleasure, 1.e., Bliss, pure and simple. And since all pain is based upon death ; therefore, it is also "freedom from pain"-i.l., freedom from all mental agony. One conquers this (by means of the twenty-second syllable), आप्नोति हाऽऽदित्यस्य जयं परो हास्याऽऽदित्यजयाज्जयो भवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविध सामोपास्ते सामो- पास्ते ॥ ६॥ He obtains victory over the sun; and to him accrues a victory higher than the victory over the sun,-one who, knowing this thus, meditates upon the sevenfold Sâma, uniform in itself, which leads beyond death, - yea one who meditatos upon Sâma, (6) Com.The upshot of what has gone before is laid down. He obtains victory over the sun by means of the (twenty-first syllable) and to him accrues a victory higher than the victory of the sun, which latter is amenable to death, such higher victory accruing to him by means of the twently-second (syllable). All this belongs to him "who knowing this thus, &c."--as already explained. The repetition (one who meditates upon Sâma) is meant to point out the fact of the treatment of the sevenfold Sûma ending here. Thus ends the Tenth Khanda of Adhyâya II.

·ADHYA YA II KHANDA XI. मनो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम् ॥ १ ॥ Mind is the syllable hin, speech is Prastáva, the eye is Udgitha, the ear is Prati hâra, the Breath is Nidhana; this is the Gâyatra Sâma, interwoven in the senses. (1) Com. In the above sections has been described the meditation of the fivefold and sevenfold Sâma, without the mention of the specific name of any of these. Now are described the other meditations of the Sâma, as bringing about certain specified results, and as bearing certain specified names. The Gayatra and the rest are to be employed in actions, in the same order in which they are here explained. "The mind is the syllable hin"-because of the functions of all sense organs, that of the mind comes first. And since speech follows it next, it is Prastava. The eye is Udgétha–because of its importance. The ear is Pratihära-beca use it is closed. The Breath is Nidhana-because during sleep all the aforesaid become deposited in the Breath. This is the Gâyatra Sâma interwoven in the senses. स य एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणीभवति सर्वमायुरेति ·106 THE CHHANDOGYA. UPANISHAD ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्की. महामनास्या- ततम् ॥ २ ॥ He who thus knows this Gâyatrl, interwoven in the senses, keeps his senses, reaches the full life, lives well, becomes great with children and cattle, and great with fame. And the rule is "be highminded.' (2) Com.---(This is Gâyatra) because the gâyatri hymn has been eulogised (in Srutis) as among Prânas. "He who thus knows this Gâyatra interwoven in the senses, keeps his senses', mmg.e., none of his senses loses its activity. "Reaches the full life"-'a hundred years is the full life of man! as says the Sruti. " Lives well”-literally brightly. He becomes great with children and fame. And one who meditates upon the Gayatra Sûra follows the rule "be high-minded”-i.e., never be mean'. Thus ends the Eleventh Khanda of Adhyâya II. ADHYA'YA II. KHANDA XII. अभिमन्थति स हिंकारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशाम्यति तन्निधन५ स शाम्यति तन्निधनमेतद्रथन्तरमग्नौ प्रोतम् ॥ १ ॥ That one rubs is the syllable hin; that the smoke rises is the Prastāva ; that it burns is the Udgitha ; that embers are produced is the Prati. hâra ; that it goes down is the Nidhana ; that is ·WITH SRI SANKARA'S COMMENTARY 107 66 completely extinguished is the Nidhana; this is the Rathantara interwoven in fire. (1) Com.--That one rubs is the syllable hinbecause it happens first. That the smoke rises from the fire is the Prastava-because of its immediate sequence. That it burns is Udgitha,-because the burning fire is connected with the offerings ; and, as such, is the most important. The embers that there are, are the Pratihậra,-because the embers are closed and collected. “Going out" signifies a slight remnant of the fire ; whereas Extinguishing" is complete cessation, -and this Nidhana, because both signify End. This is the Rathantara interwoven in Fire; and is sung when Fire is being produced by rubbing. स य एवमेतद्रथन्तरमन्नो प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति यहान्कीर्त्या न प्रत्यङ्डग्निमाचामे निष्टीवेत्तद्वतम् ।। २ ।। He who thus knows the Rathantara interwoven in Fire becomes radiant with Brâhmic light, and endowed with good appetite ; he reaches full life, lives well, becomes great with children and cattle, and great with fame; the rule is 'do not sip water or spit before the Fire.' (2) Com.He who, &c., as before--"Radiant with Brâhmic light"_"Brâhmic light" is the radiance arising from a proper study of the Vedas; mere light is common brightness. Annada" is one who has a good appetite. One should not sip or eat anything before Fire, nor should one spit out phlegm, &c.--such is the rule to be observed (by ·108 THE CHHA'NDOGYA UPANISHAD one who meditates upon the Rathantara Sâma as interwoven in Fire.) Thus ends the Twelfth Khanda of Adhyâya I). ADHYA'YA II. KHANDA XIII. उपमन्त्रयते स हिंकारो ज्ञपयते स प्रस्तावः स्त्रिया सह शेते स उद्गीथः प्रति स्त्री सह शेते स प्रतिहार: कालं गच्छति तन्नि- धनं पारं गच्छति तन्निधनमेतद्वामदेव्यं मिथुने प्रोतम् ॥ १ ॥ स य एवमेतद्वामदेव्यं मिथुने प्रोतं वेद मिथुनीभवति मिथुना- मिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभि- र्भवति महान्कीर्त्या न कांचन परिहरेत्तद्वतम् ॥ २ ॥ This the Vàmauévya Sâma interwoven in pair. Thus ends the Thirteenth Khanda of Adhyâya II ADHYAYA II. KHANDA XIV. उद्यन्हिकार उदितः प्रस्तावो मध्यंदिन उद्गीथोऽपराह्नः प्रति- हारोऽस्तं यन्निधनमेतगृहदादित्ये प्रोतम् ॥ १ ॥ When rising, it is the syllable hin; when risen it is Prastâva; at midday it is Udgitha: in the afternoon, it is Pratihara ; when setting, it is Va N A ·WITH SRI SANKARA'S COMMENTARY 109 sun. Nidhana. This is the Brihat, interwoven in the (1) Com.--The rising sun is the syllable hin, ---- because it is the first to be seen. The risen Sun is Prastava, -because it is this that is eulogised at sacrifices. At midday it is Udgithas-because it is the most important. In the afternoon, it is Pratihâra,--because at this time the cattle are driven into their homes. The setting sun is Nidhana, because, at this time, all creatures are confined within their homes. This is the 16 Brihat interwovon in the sun, --because this Sâma has got the sun for its deity. स य एवमेतद्ब्रहदादित्ये प्रोतं वेद तेजख्यन्नादो भवति सर्व- मायुरेति ज्योग्जीवति महान्मजया पशुभिर्भवति महान्कीर्त्या तपन्त न निन्देत्तद्वतम् ॥ २॥ He who thus knows this Brihat as interwoven in the sun, becomes refulgent and endowed with good appetite; he reaches full life, lives well, becomes great with children and cattle, great in fame. The rule is 'one should not decry the burning sun,' (2 Com.--"He who &c.", as before. The rule is ‘one should not decry the burning sun.' Thus ends the Fourteenth Khanda of Adhyâya II.

·ADHYA'YA II. KHANDA XV. अभ्राणि संप्लवन्ते स हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधन- मेतद्वैरूपं पर्जन्ये प्रोतम् ॥ १ ॥ That the mists gather is the syllable hin; that the cloud rises is Prastava; that it rains is Udgîtha; that it lightens and thunders is Pratihâra; that it ceases is Nidhana. This is the Vairûpya interwoven in the cloud. (1) Com.-"Abhra" (literally) is that which holds watêr ; "Mégha" is that which sprinkles water. The rest is clear. This is the Sâma named "Vairiipya", interwoven in the cloud; because the cloud has manifold shapes, on account of the mists, &c. स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपाश्च सुरूपाश्च पशूनवरुन्धे सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं न निन्देत्तद्बतम् ॥ २॥ He who thus knows this Vairupya as interwoven in the cloud, obtains cattle, badly shaped, as well as handsome; he reaches full life, lives well, becomes great with children and cattle, and great with fame. The rule is one should not decry it raining. (2) Com.-He obtains ugly as well as handsome cattle-sheep, &c. The rule is one should not decry it while raining. Thus ends the Fifteenth Khanda of Adhyâya II.

·ADHYAYA II. KHANDA XVI. वसन्तो हिंकारो ध्रीष्मः प्रस्तावो वर्षा उद्गीतः शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम् ॥ १ ॥ Spring is the syllable hin, Summer is Prastîva, the Rain is Udgîtha, the Autumn is Prati hâri, the Winter is Nidhana. This is the Vairāja interwoven in the seasons. Com - The spring is hin-because it is the first. The Summer is Prastáva, &c., &c., &c., as before. स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिब्रह्म- मर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महा- कीर्तन निन्देत्तद्वतम् ॥ २ ॥ He who thus knows this Vairaja as interwoven in the seasons, shines with children, cattle and Brâhmic radiance ; he reaches full age, lives well, becomes great with children and cattle and great with fame. The rule is one should not decry the seasons.' (2) ComoOne who knows this Vairaja Sûma as interwoven in the seasons, shines ;-just as the seasons shine in their respective, properties, so does one knowing the above, shine with children, &c. The rule is one should not decry the seasons.' 6 6 Thus ends the Sixteenth Khania of Adhyâya II.

·ADHY'AYA II. KHANDA XVII. पृथिवी हिंकारोन्तरिक्ष प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः शक्कों लोकेषु प्रोताः ॥ १ ॥ The earth is the syllable hin; the Sky is Prastava ; the Heaven is Udgitha ; the Quarters are Pratihara ; the ocean is Nidhana. These are the Sakvari interwoven in the worlds. (1) Com.- The Earth is hin,' &c., &c., as before. Sakvari " is always used in the plural just like Révati ; and these are interwoven in the worlds. स य एवमेताः शक्कयो लोकेषु प्रोता वेद लोकीभवति सर्वमायु- रेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या लोकान्न निन्देत्तद्बतम् ॥२॥ One who knows these Sakvari interwoven in the worlds, becomes possessed of the worlds ; he reaches full life, lives well, becomes great with children and cattle, and great with fame. The rule is one should not decry the worlds.' (2) Com.-'Possessed of the worlds.'-ie., endowed with the results peculiar to the worlds. The rule is one should not decry the worlds. Thus ends the Seventeenth Khanda of Adhyâya II ·ADHY'AYA II. KHANDA. XVIII. .. " अजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहार: पुरुषो निधनंमेता रेवत्यः पशुषु प्रोताः ॥ १ ॥ The goats are the syllable hin ; the sheep are Prastûva ; the cows are Udgîtha; the horses are Pratihâra ; the man Nidhana. These are the Rêvati interwoven in the animals. (1) Com.-The goats are hin, &c., &c., &c., as before interwoven in animals." स य एवमेता रेवत्यः पशुषु प्रोता वेद पशुमान्भवति सर्व- मायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या पशून्न निन्देत्तद्वतम् ।। २ ॥ He who thus knows these Révati as interwoven in animals, becomes rich in animals; he reaches full age, lives well, becomes great with children and cattle, and great with fame. The rule is one. should not decry the animals.' (2) Com.--The rule is one should not decry the. animals. Thus ends the Eighteenth Khanda of Adhyâya II. 8 ·ADHYA'YA II. KHANDA XIX. लोम हिंकारस्त्वक्प्रस्तावो मार समुद्गीथोऽस्थितिहारो मजा- निधनमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतम् ॥ १ ॥ The hair is the syllable hin; the skin is Prastava; the flesh is Udgîtha ; the bone is Pratihara the marrow is Nidhana. This is the yojnayajniya, interwoven in the members of the body. (1) Com. The hair is the syllable hin, because of all parts of the body, it is the first. The skin is the Prastava, --because it is next to hair). The flesh is Udgîtha, -because of its importance. The bone is Pratihâra,-because it is closed up. The marrow is the Nidhana,---because it is the last. This is the Sâma, named "Yajnayajnîya,” interwoven in the members of the body. स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाङ्गीभवति नाङ्गेन विहू- ठति सर्वमायुरेति ज्योग्जीवति महान्ग्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं मज्ज्ञो नाश्नीयात्तव्रतं मज्झो नाश्नीयादिति वा ॥ २ ॥ He who thus knows this Yajnâyojniyu, as interwoven in the members of the body, becomes equipped with limbs; he is not crippled in any limb; he reaches full life, and lives well, great in children and cattle, great in fame. The rule is one should not eat marrow for a year, or that one should not eat marrow at all. (2) ·WITH SRI SANKARA'S COMMENTARY 115 Com.-Becomes equipped with limbs-i.e with all his limbs complete ; and he does not become crippled in any limb,-lame or without hands. For the period of a year one should not eat marrow, i.e., meat. The plural number in majjno is meant to include fish as well. Or that one should never eat marrow at all. Such is the rule. Thus ends the Nineteenth Khanda of Adhyâya II BECAUSE ADHYA'YA II. KHANDA XX are अग्निर्हिकारो वायुः प्रस्ताव आदित्य उद्गीथो नक्षत्राणि प्रति- हार श्चन्द्रमा निधनमेतद्राजनं देवतासु प्रोतम् ॥ १॥ The Fire is the syllable hin; the Air is Prastava; the Sun is. Udgitha; the Stars Pratihûra and the Moon is Nidhana. This is the Rajana, interwoven in the deities. (1) Com.-Fire is the syllable hin,-because it occupies the first place. Air is. Prastûva,--because both are next (to the former two). The sun is Udgîtha--because of its importance. The stars are Pratihâra, --because they are collected together. The moon is Nidhana, -because the sacrificers migrate into it, at death. This is the Rûjana, as interwoven in the deities,--since the deities are effulgent beings. स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवताना सलोकतार सार्टिता सायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति

·116
THE CHHA'NDOGYA UPANISHAD
महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तव्रतम्
He who thus knows this Râjana as interwoven:
in the deities, obtains the same world or the same
prosperity, as, and union with these deities; he
reaches full life, lives well, and becomes great with
children and cattle, great in fame. The rule is 'one
should not decry the Brâhmanas.'
Com.--The result accruing to one knowing this.
is mentioned. He obtains the same world, the same
prosperity as, and union with, these very deities,
Fire and the rest. The word "or" must be taken as
under-stood here: "obtains the same world” or, &er,
&c. Because there is a difference in results, due to
difference in the ideas of the agent; and also because
it is not possible for all these three to accrua:
collectively, The rule is that one should not decry
the Brâhmanas ;--because of such Srutis as "The
Brâhmanas are the perceptible deities, &c.," the
decrying of the Brâhmana would be decrying of
the deities themselves.
Thus ends the Tuentieth Khanda of Adhyâyn II.

·ADHYA'YA II. KHANDA XXI. त्रयी विद्या हिंकारस्वाय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उदीयो नक्षत्राणि वयासि मरीचयः स प्रतिहारः सर्पा गन्ध- ः पितरस्तन्निधन मेतस्साम सर्वस्मिन्प्रोतन् ।। १ ।। The triadic knowledge is the syllable hin ; these three worlds are the Prastava; the Fire, Air and Sun are the Udgîtha; the stars, the birds and the rays are the Pratihâra; the serpents, the Gandharvas, and the Fathers are the Nidhana. This is the Sâma, interwoven in everything. (1) Com.---"The triadic knou ledge is the syllable hin.'' -The sequence of triadic knowledge to the Fire Sâma and the rest is due to the sruti passages which mention it, as being the effect of Fire, &c. The syllable hin,--because it is the first of all the duties imposed upon men. These three worlds following upon the aforesaid, as being the effects thereof-are the Prastāva. Fire, &c., are Udgitha, because of their importance. The stars, &c., are Pratihâra, ---because they are held together. Serpents, &c., are Nidhana--because of the letter dha being common. This is the Sâma-withother specific name, a collection of Sûmas interwoven in everything ; because the triadic knowledge is everything. The Bhaktis of Sâma hin, &c., are to be meditated upon, as out any Bles ·118 THE CHHA'NDOGYA UPANISHAD triadic knowledge and the rest. The meaning of all that has gone before is also that in whatever object the Sâma is interwoven, it is to be meditated upon as that object. Because these meditations serve to purify actions just like the clarified butter. स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्व ह भवति ॥ २ ॥ One who thus knows this Sâma as interwoven in everything becomes everything. Com.-The result accruing to one who knows the Sama with regard to all things is that "he becomes everything "which must be taken to mean that he becomes the lord of all (and not that he becomes identified with everything); because it is. only when there has been no such identification, and the deities occupy the various quarters, that there is any chance of offerings reaching them. तदेष श्लोको यानि पञ्चधा त्रीणि त्रीणि तेभ्यो न ज्यायः पर- मन्यदस्ति ॥ ३॥ Hence this verse : there are the fivefold three; greater than these, there is nothing else besides.' (3) Com. To the same effect there is the following verse: The three "-the triadic knowledge and the rest-that have been explained to be fivefold, through division into the syllable hin, &c., -than these five triads there is nothing greater ; and besides these, nothing else exists ; inasmuch as all things are included therein. यस्तद्वेद स वेद सर्वर सर्वा दिशो बलिमस्मै हरन्ति सर्वमस्मी- त्युपासीत तद्वतम् तद्वतम् He who knows that knows everything. All the quarters offer hini gifts. That 'I am everything,' ·WITH SRI SANKARA'S COMMENTARY 119 . so must he meditate ; that is his rule, yea that is his rule. (4) Com.--One, who knows the Sâma consisting of everything, as explained above, knows everything, --that is, becomes omniscient. All the quarters-- ise., persons and deities residing in all regions-offer to such a knower objects of enjoyment. That'I am everything,' so must he meditate upon the Sâma; this alone is his rule. The repetition is meant to point to the fact of the treatise on Sâman meditation having ended here. Thus ends the Twenty-First Khanda of Adhyâya II. ADHY'AYA II. KHANDA XXII. विनदि सानो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः प्रजापते- निरुक्तः सोमस्य मृदु वक्ष्णं वायोः श्लक्ष्णं बलवादिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्त्वेव वर्ज- येत् ॥ १॥ Of the Sâma, 'I seek the high-sounding one as good for cattle '--this is the song sacred to Agni, the undefined one to Prajapati, the defined one to Sâma, the soft and smooth to Vâyu, the smooth and strong to Indra, the heron-like to Brihaspati and the dull to Varuna. Let a man employ all these, but avoid the one sacred to Varuna. (1) Com.-In connection with Sâma meditation, the Text now lays down a few instructions, with ·120 THE CHHA'NDOG YA UPANISHAD >> regard to the richness of the varieties of Sâma as belonging to the udgâtri, -inasmuch as each variety is accompanied by a definite specific result. High-sounding "-.e., a song having the high tone of the voice of a bull; and this is related to Sâma, and good for cattle; and this song has got Agni for its deity and I seek this song, --so thinks a certain sacrificing Udgatri. The one which is undefined-il, not specified as being similar to any particular sound, is a song having Prajapati for its deity,-because Projâpati liimself is of an undefined form. The " defined or distinct one is a song, having Soma for its deity. The soft and smooth song has Väyu for its deity. The "smooth". and " strong j.e., that which is accompanied by much effort-is a song sacred to Indra. That which heron-like-je, like the sound of the heron-is sacred to Brihaspati. The "dull”-i.le, the one similar to the sound of a broken brass vessel-is a song sacred to Varund. One ought to employ all these, avoiding, however, that which is sacred to Varuna. अमृतत्वं देवेभ्य आगायानीत्यागायत्स्वधां पितृभ्य आशां मनुष्येभ्यस्सृणोदकं पशुभ्यः स्वर्ग लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत ॥ २ ॥ May I sing out immortality for the Devas ’, thus should one sing. May I sing out Svadhâ for the Father's hope for the men, grass and water for animals, heaven for the sacrificer, and food for myself '-thus reflecting, in his mind, on all these, he ought to sing out praises carefully. (2) ·WITH SRI SANKARA'S COMMENTARY 121 Com.-- May I sing out 'i.en, obtain-immortality for the Devas. May I sing out Svadhâ— oblations-for the fathers; hope, i.e., expectation, i...s the object desired and hoped for-for men ; grass and water for the animals ; the heavenly regions for the sacrificer ; and food for myself ' -reflecting in his mind upon all these, one ought to sing out praises, carefully' i.e., with due regard to the proper pronunciation of the vowels and consonants, &c. सर्व स्वरा इन्द्रस्याऽऽत्मानः सर्व ऊमाणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेदेन्द्र शरणं प्रपन्नो- ऽभूवं स त्वा प्रति वक्ष्यतीत्येनं चूयात् || ३ ॥ All vowels belong to Indra; all sibilants belong to Prajapati; all consonants belong to Death. If anyone should reprove him for his vowels, he should tell him 'I had taken my refuge in Indra ; He will answer thee.' (3) Com.--All vowels a and the rest-are the parts of- e, take the place of the different members of the body of-Indra, ---,.en, of the Breath with strong actions. All sibilants-sa, sha, sa, ha, &c.--are the parts of Prajâpati--... Virat or Kasyapa. All sparsa letters, iol., the consonants Ka, &c., -are the parts of Death. If some one reprove the Udgatri knowing all this, as that 'You have pronounced the vowels wrongly , being thus reproved, he should tell him this: "When pronouncing the vowels, I had taken refuge in Indra, the Vital Breath, the Supreme Lord; hence, it is Indra who will give thee whatever answer befits thee.'

·122 THE OHHA'NDOGYA UPANISHAD some india अथ यद्येनमूष्मसूपालभेत प्रजापति शरणं प्रपन्नोऽभूवं स त्वा प्रति वेक्ष्यतीत्येनं ब्रूयादथ यद्येन स्पर्शेषूपालभेत मृत्यु शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात् ॥ ४ ॥ If one should reprove him for his sibilants, he should tell him: 'I had taken my refuge in Prajapati ; He will smash thee.' If some one should reprove him for his consonants, he should tell him: 'I had taken my refuge in Death ; He will burn thee.' Com.-Now then, if some one were to reprove him for his sibilants, as before, he should tell him : 'I had taken my refuge in Prajâpati ; He will smash thee-reduce thee to dust.' And if one were to reprove him for his consonants, he should tell him: 'I had taken my refuge in Death ; He will burn thee, reduce thee to ashes,' सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वस्पर्शा लेशेनाभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति !॥ ५ ॥ All vowels should be pronounced with sound and strength,-(thinking) ‘may I impart strength to Indra'. All sibilants should be pronounced, neither as if swallowed, nor as if thrown out, but wellopened,--(thinking) may I give myself to Prajapati; all consonants should be pronounced slowly, without crowding them together, -(thinking) ‘may I withdraw myself from Death.' (5) Com.-Since vowels, &c., are the parts of Indra, &c., therefore all vowels should be pronounced ·WITH SRI SANKARA'S COMMENTARY 123 with sound and strength,—with a view that 'I am imparting strength to Indra.' Similarly, all sibilants should be pronounced, neither as if swallowed, — i.e., not totally concealed nor, as if thrown out, but 'well-opened,' i.e., endowed with a well-opened out effort, -(with a view that), 'I am offering myself to Prajapati.' All sonants should be pronounced slowly and without being crowded together,--(with a view that), 'I am slowly withdrawing myself from Death, just as little children are slowly (extricated from nets, &c.)' con- Thus ends the Twenty-Second Khanda of Adhyâya II ADHYA'YA II. KHANDA XXIII. प्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति । प्रथमस्तप एव द्वि- तीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमा चार्यकुले- ऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मस५ स्थोऽमृतत्वमेति Il 11 There are three branches of Duty: Sacrifice, Study and Charity are the first: Austerity alone is the second and one who leads the life of a Student in the house of the Teacher, absolutely mortifying his body in the Teacher's house, is the third. All these attain to the world of the Virtuous; but only one who is firm in Brahma attains immortality. (1) ·124 THE OHHANDOG YA UPANISHAD 46 Com.-With a view to lay down the meditation of the syllable "Om" the Text begins with " There are the three branches of duty", &c. It should not be mistaken that the result hereafter mentioned is obtained only from meditation upon the syllable “Om” specified above as the Udgitha, &c., forming parts of the Sama; but what is meant is that the result, the attainment of Immortality--which is unapproachable by all sorts of Sâma---meditations and sacrifices is obtained solely by meditation upon the syllable "Om alone by itself. And the mention of this in the chapter on Sâma is only with a view to add to its glory. "Three"-in number 'aro the branches"--divisions--" of Duty." Which are these ? Sacrifice" -- Agnihotro, &C.---, "Study' -the getting up of the Rile, &c., with proper restrictions and observances,"Charity".-giving away to beggars, outside the sacrificial altar:--this is the first branch of Duty. Inasmuch as these duties belong to the House-holder, these are called "first" -- i.e., one (branch of Duty), and not the best; because the "second" and the third" are also mentioned. Austerity is the second"-by Austerity are meant the observances of the Krichchra "Chândrâm yana," &c.; and this branch of Duty belongs to the Tâpasa or the " Purivrůt" who is still leading the life of the House-holder, and not one who has renounced the House and) takes his stand on Brahma, i.e., the" Sanyasi"; because it is declared that this latter obtains Immortality (which does not belong to the Tâpasa.) One who leads the life of the Student, and lives in the house of the Teacher, absolutely! iie., all through his life-mortifying bis body by 66 05 64 ·WITH SRI SANKARA'S COMMENTARY 125 means of penances and observances: this is the third branch of duty. The adverb absolutely". implies the perpetual Brahmachâri's or "Life. Student." As for the ordinary student, his studentship is only for the purpose of studying the Veda, and hence such studentship cannot be the means of attain the regions of the Virtuous. All these" that is, people belonging to all these three states of life, attain by means of the aforesaid duties, to regions of the Virtuous. The remaining fourth, not mentioned by name is the "Parivrât" who 'stands firm in Brahman' in the right manner; and he obtains Immortality, which is something beyond, and distinct from the regions of the Virtuous; and this Immortality is absolute, and not comparative like the Immortality of the gods ; because the Immortality here mentioned is laid down as something apart from the regions of the Virtuous and the blessed ones (i.e., the regions of the gods). If Immortality were only a certain phase of the "regions of the blessed," then it would not have been mentioned apart from these “regions." Therefore, on account of its being mentioned apart; it must be taken to signify absolute Immortality.” In this connection the laying down of the duties of the different states of the House-holder is with a view to add to the glory of meditation upon the Pranava (Om),---and not as leading to the results belonging particularly to this latter. Because, if it be taken to be for the sake of adding glory to meditation of the Pranavu, and also as leading to the results thereof, then there would be a spli of the sentence. Therefore, it must be admitted that by describing 45 NE ·126 THE CHHA'NDOGYA UPANISHAD Immortality as resulting from meditation upon Om "after an explanation of the duties of the different states of the House-holder,--the Text means to eulogise the meditation of " Om." Just as in the case of the ordinary assertion “the serving of Purnavurmâ brings only apparels for the servant, while the serving of Rajavarmâ brings to him comforts befitting a king." The Pranava (Om) is the True Supreme Brahman, because it is the name of this latter; as is laid down in the Katha Upanishad: " This syllable alone is the imperishable Brahman, this syllable alone is the imperishable Supreme ; and hence it is only proper that immortality should result from meditation upon It (the.Pranava). Some people (the author of the Vritti among others) make the following remarks in this connection :---What is meant here is that the attainment of the regions of the blessed accrues equally to persons in all states of the House-holder, if they perform their duties properly but are without knowledge ; that is to say, all such persons, who have no real knowledge, attain to the regions of the blessed. And the Sanyâsi is not left out of these ; because for the Sanyâsi also, the duties are Knowledge, Restraints, Observances and Austerity; hence the sentence Austerity is the second." includes both the Sanyâsi and the Tâpasa. Therefore, the meaning is that from amongst the aforesaid four, whoever happens to be firm in Brahman and a meditator upon Om ", he attains Immortality ; because all the aforesaid four classes of men being equally entitled to it; and because the standing firm in Brahman is not prohibited to any 66 ·WITH SRI SANKARA'S COMMENTARY 127 6 . one ; and lastly, because it is quite possible for one, during intervals in the performance of his duties, to stand firm in (i.e., think of) Brahman. Nor can it be held that, like the significations of the words Yava'' Vurâha' &c., the denotation of the word' •Brahmasanstha" is restricted by convention, to the "Sanyâsi" alone; because the word is used on the basis of the fact of standing firm in (meditating upon) Brahman (and as such it cannot have its meaning restricted to any particular class, as it is a qualifying term, and as such can be applied to any one who so stands): and as for the fact of standing firm in Brahman, this is applicable to all. Wherever the ground of the application of the word,--in the shape of standing firm in Brahman -exists, all such become denotable by the word "Brah masanstha;" and as there is no reason for restricting the word, so denotative, to the "Sanyâsi' alone, it is not proper to preolude it (from applying to otaer classes of men). Nor again can it be said that Immortality results only from the performance of the duties of the "Sanyâsi ;" because, in that case, knowledge would come to be of no use. If it be urged that it is knowledge, accompanied by the due performance of the duties of the Sanyâsi, that brings about Immortality,--this cannot be ; because all are equally the prescribed duties of the different stages of the House-holder (and as such no special preference can be reasonably given to the duties of the Sanyâsi, knowledge, accompanied by the performance of any duties, being the means to Immortality). Even if it be held that 'the performance of duties, accompanied by knowledge, leads ·128 THE CHHA'NDOGYA UPANISHAD to Immortality', ---this too would apply equally to the duties of all stages of the House-holder. Nor is there any such direct assertion (in the Veda) that it is only the Sanyâsi standing firm in Brahmanand none other that obtains Liberation;---the view held by all the Upanishads being that Liberation results from knowledge (without any specification of the class of duties to be stuck to). Therefore, from among those that duly perform the duties of their respective states, whoever meditates upon Brahman attains Immortality. This cannot be (the meaning of the text); because there is a mutual contradiction between the Ideas bringing about actions, and those leading to knowledge (of Brahman). The injunctions of actions are chiefly based upon the fact of the person concerned having notions of the diversities of the Doer, the Means, the Action and the Result. And this basis does not originate in the Scriptures ; inasmuch as such notions of diversity are found to exist in all living crea tures. And the Idea, in the form of knowledge is such as is brought about, by such Scriptural assertions as “Real entity is one only, without a second," All this is Self alone." All this is Brahman alone," &c., &c. And the Idea never appears without having previously completely suppressed the basis of actions, in the shape of notions of diversities of Action, Means and Result; (I) because there is a mutual contradiction between the notion of diversity and that of Unity or Identity, the idea of the singleness of the moon, on the removal of darkness, does not appear without the suppression of the idea of its duality due to dark- 92 &6 66 ·WITH SRI SANKARA'S COMMENTARY 129 66 one ness ; (2) because there is a mutual contradiction between the notion of Knowledge and that of Ignorance. Therefore one, for whom all notion of diversity - on which injunctions of actions are based - has been suppressed by the notion of unity, brought about by such assertions as the real entity is one only, without a second," so that alono is true", the diversity of modifications is unreal" and the like, such a alone is free from all actions, because of the removal of the basis of all actions, and one who is thus free from actions is called " Brahmasanstha, " (meditator of Brahman); and this is the Sanyâsi alone ; it being possible for none else (all others being absorbed in actions), Because all others having their notions of diversity unsuppressed, and seeing one thing, hearing another, then being of a third, and knowing another, always think that" having done this, I will obtain that "and so forth. And one who does all this cannot be said to be Brahmasan stha, "because all his notions are based upon unrealities in the shape of modifications, which have their origin in speech alone (having no other than a verbal existence). And when the notion of diversity has been suppressed as untrue, there arises no such further notions of the means and object of knowledge, such as this is true, and this is to be done by me' and so forth ;-just like the notion of the dirtiness of surface with regard to A'kâsa, for one who has the power of discriminating (the real nature of things). If even after the suppression of the notion of diversity, one were not to desist from actions-just as before the suppression 9 ·130 THE CHHANDOG YA UPANISHAD of the notion of diversity,--then, in that case, all Vedio passages laying down the reality of the idea of unity would become falsified. And the authority of the passages laying down unity is just as proper as that of the passages prohibiting the eating of uneatable (prohibited) food'; specially as all the Upanishads treat of that (unity). If it be urged that in that case, the passages enjoining actions would become falsified.--- :---we deny this: because these have their authority for those whose ideas of diversity have not been suppressed ; just like the cognitions in a dream, before awakening. If it be urged that wise and discriminative persons not performing the actions, the passages enjoining these would lose their authority,--we deny this: because we do not find deficiency in the authority of such passages, as lay down actions with a definite end. Because actions with definite ends are not performed, by such people as have the idea that it is not proper for one to have any desire ; it does not follow that the injunctions of such actions lose all their authority--such actions being performed by people desiring certain ends. In the same manner, because such people as meditate upon Brahman, and know Brahman do not perform the duties (laid down for the House-holder, &c.); it does not follow that passages enjoining such duties lose all their authority, --such duties being duly performed by people not knowing Brahman. If it be urged that just as the actions of begging for food, &c., do not cease for even the Sanyasi, - in the same manner, even if the House-holder happens to realise the notion of unity, the actions of Agnihotra, 65 SO ·WITH SRI SANKARA'S COMMENTARY 131 &c., will not cease for him, this cannot be: because when considering the validity of Injunctions the actions of men (such as the begging of food instanced) cannot serve as (authoritative) instances, e.g., the "killings' of an enemy, being prohibited,- simply because some one has been found to be doing it, it does not follow that such killing is to be done by wise discriminative people, even though they be without any harmful intention towards an eneiny.. And on the suppression of the notion of diversity, which is the sole foundation for the application of the passages laying down actions, there is no active agency left which would urge people towards such actions as the Agnihotra and the like ; though in the case of the Sanyûsi what urges him to beg for food is hunger. If it be urged that “in the case in question too, what will urge people to the performance of such actions will be the fear of sin resulting from their non-performance,”--this cannot be ; because it is only one who has notions of diversity that is entitled to such actions; we have already explained that it is only one who has notions of diversity, whose notions of diversity have not been suppressed by knowledge, that is entitled to the performance of action. And the sin, resulting from the non-performance of action, accrues to him only, who is entitled to its performance,--and not to one who is not so entitled ; for instance, the non-performance, by a "House-holder," of the duties of the ''Student" does not constitute a sin. If it be urged that "in that case, all people, who are still in one of the four stages, but have realised unity, would be an ·132 THE CHHA'NDOGYA UPANISHAD Sanyâsis,”-this cannot be; because so long as a man continues in one of the stages of the ideas, ownership are not suppressed ; and because the other stages are for the performance of actions, as declared in the Sruti "then should he perform actions." Therefore, the mendicant alone, who is devoid of all notions of ownership, can be a "Sanyâsi," which the House-holder and others can never be. If it be urged that "inasmuch as all notions of diversity, on which injunctions for actions are based, are suppressed by the notion of unity got at by means of the texts laying it down, none of the Restraints, Observances, &c., can apply to the Sanyûsi,”— --we deny this: because these (Restraints, &c.), helping one to restrain himself, do apply to the Sanyâsi, when he happens to be separated, from the notion of unity, by Hunger, &c. But from this it does not follow that for the Sanyâsi, there is also a chance of stooping to prohibited deeds. Because such deeds are prohibited even before the realisation of unity. As for instance, because one falls into a well or in a thicket in the darkness of night, it does not follow that he should fall down, when the sun has risen. Therefore, it is established it is only the mendicant, who desists from all actions, who is called "Brahmasanstha." It has been said above that all that are devoid of knowledge, attain to the regions of the blessed ; this is true enough. But it has also been said that the "Sanyasi" is implied in the word Austerity"; this is not true. Why? Because it is the Sanyûsi alone, to whom the character of Brahmasanstha" can possibly belong, as we have already explained even 65 ·WITH SRI SANKARA'S COMMENTARY 133 that it is the Sanyûsi alone who is left, after the other orders ha ve been mentioned; because there is a cessation of all such actions as the Agnihotra, &c., for one who has realised unity. The duty of performing penances devolves only upon one who has notions of diversity. These reasons also serve to set aside the possibility of being “Bahmasanstha" in the intervals of actions, and also the fact of the non-probibition (of the character of Brahmasanstha for the House-holder, &c.)--(both these facts having been urged by the author of the Vritti). It had also been urged that if only such men endowed with knowledge, as have desisted from actions were to be Sanyâsis, then knowledge by itself would have no use. And this reasoning too is met by our arguments. Then again, it has been urged that the signification of the word "Brahmasanstha" is not conventionally restricted to the "Sanyâsi" like the significations of such words as Yava" Varaha" and the like. This too has been set aside by the arguments advanced by us, showing that the name "Brahmasanstha" can apply to the Sanyasi alone, and to none else. It has also been said that words whose significations are fixed by convention, do not stand in need of any reasons for their application. But such is not the case; since we do find this to be the case with such words as Grihastha”, Taksha", " Parivrâjaka", &c.; -which have for grounds of their significations the facts of remaining in the house, of carpentering and of wandering about as mendicants; and yet they have their significations fixed by convention to two stages of life (in the case of the words. "Grihastha” 66 46 62 ·134 THE CHHA'NDOGYA UPANISHAD can and “Parivrâjaka"); and to a particular class of men (in the case of the word Taksha"); but there is no such hard and fact rule as that these are not to be used where the aforesaid grounds are not immediately perceived ; because such is not the commonly recognised fact. In the same manner, the word “Brahmasanstha" be held to be applicable to the "Paramahansa" who is beyond the ordinary stages of human life, and who is a Sanyasi having all actions and their means suppressed for himself ; because the accruing to him of the chief result of Immortality is directly asserted in the Veda). Hence, it must be admitted that the character of the Sanyâsi mentioned in the Veda is only what has been explained, and not the taking up of the sacred thread, the "tridanda”, or the scared waterpot, &c., - -as laid down in such passages, as with head shaved, without acquisitions and without attachment, &c.,'' and also "the supreme and sacred for those who are above the ordinary stages of life, &c., &c.," in the Svetâsyatara Upanishad; and also in such Smriti passages as, "without prayers, without obeisances," &c., &c.; and also for this reason self-restrained ones, seeing beyond, do not perform actions," and "for this reason he is without marks, knowing the Law, having his marks unmanifested," &c., &c. The renunciation of actions propounded by the Sânkhyas is false ; because they hold the ideas of the diversities of Actions, Instruments and Results to be real (and not unreal as the Vedântin does). And the theory of the non-activity (of the agent) as propounded by the Bauddha, is also untenable ; because they hold all things to be 66 ·WITH SRI SANKARA'S COMMENTARY 135 66 void ; and the theory of non-activity presupposes the fact of its being an Entity. And the theory of inaction held by lazy illiterate persons is also untrue ; because these people have not their notions of activity suppressed by any valid authoritative means (as it is for the Vedāntin). Therefore, it is established that the character of the “ Brahmasanstha" or the Sanyâsi," "Which consists in the cessation of all Actions-belongs only to one who has come to realise Unity by means of the valid reasonings and authorities of the Vedanta. From this also follows the fact that the House-holder too becomes a Sanyâsi, if he happens to get at the realisation of unity. Objection : But, a householder, becoming a Sanyosi, would become guilty of neglecting the Sacrificial) Fire,-as says the Sruti, 'one who neglects the fire,' becomes the murderer of the brave among the gods." Not so: because as soon as unity becomes realised, the Fire by itself becomes, neglected as mentioned in the Sruti. “ Fire loses the character of fire," &c. Therefore, a house-holder becoming a Sanyasi, is not guity of any crime. प्रजापतिलोंकानभ्यतपत्तभ्योऽभितप्तभ्यस्त्रयी विद्या संप्रास्त्रवत्ता मभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि संप्रास्रवन्तं भूर्भुवः Fafifall 2 11 Prajâpati brooded on the worlds. From them, thus brooded upon, the Triadic knowledge issued forth. He brooded on this. And from this, brooded upon, issued the syllables Bhuh, Bhuvah and Svah. (2) KAN ·136 THE CHHA'NDOGYA UPANISHAD 6 66 Com.-The Text now begins to explain that, "wherein standing firm one attains Immortality. Projâpati”-.., Virât or Kasyapa-with a view to find out the pith of the worlds brooded upon them,--that is to say, performed meditation and penance, with that end in view. From these thus -brooded upon, their pith, the Triadic knowledge, issued forth,-il., appeared in the mind of Prajâpati. He brooded on this"-as before. And from this, thus brooded upon, these syllables issued forth; viz., the Vyâhritis “ Bhih", "Bhuvah," and "Svah." तान्यभ्यतपत्तेऽभितप्तेभ्य ॐकारः संप्रास्त्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवे- द५ सर्वमोंकार एवेदः सर्वम् ।। ३ ।। He brooded on them and from them, thus brooded upon, issued the syllable ' Om. As all leaves are attached to the stalk, so is all speech attached to the syllable ' Om.' The syllable 'Om is all this--yea the syllable 'Om' is all this. (3) Com.--He brooded npon these syllables ; and from them, thus brooded upon, issued the syllable * Om', which is Brahman. Of what nature was this ? Just as all the leavee are attached or fastened to the stalk-i.e., are pervaded over by it'; so is all speech-all words--pervaded over by the syllable * Om,' which is Brahman, and which is the counterpart of the Supreme Self ---As is also declared in such Srutis as "the syllable a verily is all speech.". And since all name is a modification of the Supreme Self, therefore, the syllable 'Om' is all this: The repetition is meant to show reverence for the i -$ ·WITH SRI SANKARA'S COMMENTARY 137 subject treated of. The mention of the accomplishment of the worlds, &c., is with a view to eulogise the syllable 'Om.' Thus ends the Twenty-Third Khanda of Adhyâya II. ADHY'AYA II. KHANDA XXIV. 6 ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातः सवन५ रुद्राणां माध्यंदिन - सवनमादिन्यानां च विश्वेषां च देवानां तृतीयसवनम् ॥१॥ The teachers of Brahman declare that the morning oblation' belongs to the Vasus, the midday oblation’to the Rudras and to A'dityas and the Visvé-Dévas the third oblation. (1) Com.-In connection with Sâma-meditation, the syllable, 'Om'has been accomplished as secondary to Actions, and then it has been highly eulogised as being the counterpart of the Supreme Self and bringing about Immortality ; and now the Text begins to lay down the Sâma and the Incantations of the Homa, &c., which form parts of the sacrifice. The teachers of Brahman declare that what is known as the morning oblation belongs to the Vasus ;-that is to say, this world while connected with the morning-oblation is kept under control by these Lords of this oblation. Similarly, the worlds of the sky is kept under control by the Rudras, who are the Lords of the midday oblation. And the third world is kept under control by the A'dityas and the Visvé- Dêvas, who are the Lords of the third ·138 THE CHHA'NDOGYA UPANISHAD oblation. Thus, then there is no other world left for the sacrificer. क तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्या- दथ विद्वान्कुर्यात् ॥ २॥ say, Where then is the world of the sacrificer? He who does not know this, how can he perform (sacrifices)? If he knows this, then he should perform (them). (2) Com:--Then where is the world of the sacrificer, for the sake of which he sacrifices ? That is to his world is nowhere. And the Sruti says ; “One who sacrifices for the sake of a world." And if the sacrificer were not to know the means of acquiring a world-such means being in the shape of the Sâma, Homa: Mantra, &c., --not knowing this, how could he perform sacrifices ? That is to say, the proper character of the sacrificer can never belong to an ignorant person. This is meant to eulogise the Sâma, dc., and as such, should not be taken as prohibiting the performance of sacrifices for one who is ignorant of these, and knows only the secrifice. Because, if it were taken as eulogising the knowledge of Sâma, &c., and, at the same time, as prohibiting the performance by ignorant persons,--there would be a split of the sentence. And we have explained in the beginning, in the Chapter treating of Ushûsti, showing why even an ignorant person can perform sacrifices. If however he knows such means as the Sâma, &c.,--to be hereafter explained--then he should perform sacrifices.

·WITH SRI SANKARA'S COMMENTARY 139 पुरा प्रातरनुवाकस्योपाकरणाजवनेन गार्हपत्यस्योदङ्मुख उप- विश्य स वासवर सामाभिगायति ॥ ३॥ Before the beginning of the 'Matin-chant sitting behind the Gârhapatya fire, and facing the north, (the sacrificer) sings the Sâma sacred to the Vasus.. (3) Com.Now, what is it that has to be known (for the performance of sacrifices) ? It is explainede Before beginning the hymns constituting the "Morning Chant," sitting behind the Gârhapatya fire, and looking towards the North, the sacrificer sings the Sûma sacred to the Vasus. लो ३ कद्वारमपावाणू ३३ पश्येम त्वा वयः रा ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ ४ ॥ Open the door of this world, that we may see thee, for the Kingdom. (4) Com.--Open the door of this world of the earth -O Fire So that, through that door, we may see thee, for the sake of the Kingdom (of this world). अथ जुहोति नमोऽग्नये पृथिवीक्षिते लोकक्षिते लोक मे यजमा नाय विन्दैष वै यजमानस्य लोक एताऽस्मि ॥ ५ ॥ Then he makes offerings (reciting). 'Adoration to Fire, who dwells on the Earth, who dwells in the world ! Obtain this world for me, the sacrificer! To this world of the Sacrificer I am to go.' (5) Com.-After this he makes offerings into the fire reciting the Mantra. "Adoration to Fire"- we bow. O Fire, to thee, who dwellest on the Earth, and who dwellest in the world ; obtain for me the Son ·140 THE CHHANDOGYA UPANISHAD worlds of the sacrificer; verily to this world of the sacrificer I am to go. अत्र यजमानः परस्तादायुषः स्वाहाऽपजहि परिघमित्युक्त्वो- त्तिष्टति तस्मै वसवः प्रातः सवन संज्यच्छन्ति ॥६॥ Thither will the sacrificer, after this life go. Svaha'take away the bolt; having said this, he rises. For him the Vasus fulfi the morning oblation, (6) Com.--" Thither" 1.C., to this world, I the sacrificer, after death, will go-Svâhâ: thus he makes the offering, adding-"remove the bolt"-i.e., the bolt closing the door of the world. Having pronounced this Mantra, he rises. And by means of these, the worlds connected with the morning obla tion, are purchased, from the Vasus; hence, these fulfil the morning oblation for the sacrificer. पुरा माध्यंदिनस्य सवनस्योपाकरणाजघनेनानीऽब्रीयस्योदङ - मुख उपविश्य स रौद्र सामाभिगायति ॥ ७ ॥ लो३कद्वारमपावा३' ३३ पश्येम त्वा वयं वैरा ३३३३ ३ हुँ ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ ८ ॥ Before the beginning of the midday oblation, sitting down behind the Agnidhriya fire and facing the North, he sings the Sâma sacred to the Rudras. (?) Open the door of the world, that we may see thee, for Vairâjyâ." (8) Com.- In the same manner, sitting behind the Agnidhriya',--the southern fire, and looking towards the North he sings the Sâma sacred to the Rudras for the sake of attaining Vairâjyä" (Kingdom of the Sky). 6.

·WITH SRI SANKARA'S COMMENTARY 141 अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यज- मानाय विन्दैष वै यजमानस्य लोक एताऽस्मि ॥९॥ अत्र यजमानः परस्तादायुषः स्वाहाऽपजहि परिघमित्युक्त्वो- त्तिष्टति तस्मै रुद्रा माध्यंदिन५ सवनः संप्रयच्छन्ति ॥ १० ॥ Then he makes the offering, (reciting): Adoration to Vâyu, who dwells in the sky, and dwells in the world ! Obtain this world for me, the sacrificer! To this world of the sacrificer I am to go. (9) Thither will the sacrificer, after this life go-- Svâhâ ! " Remove the bolt!”-having said this, he rises ; and the Rudras fulfil the midday oblation for him. (10) Com,-- Who dwells in the sky, &c., &c."-as before. पुरा तृतीयसवनरयोपाकरणाजघनेनाऽऽहवनीयस्योदङ्मुख उप- विश्य स आदित्यः स वैश्वदेव सामाभिगायति ॥ ११ ॥ लो३कद्वारमपावाणू ३३ पश्येम त्वा वयः स्वारा ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ १२ ॥ आदित्यमथ वैश्वदेवं लो३कद्वारमपावाणू ३३ पश्येमत्वा वय साम्ना ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ।। १३ ।। Before the beginning of the third oblation, sitting behind the Ahavaniya firc, and, facing the North, he sings the Sama sacred to the A'dityas, and also that sacred to the Visvédêvas. Open the door of the world, that we may see thee, for the kingdom of Heaven."

·140 THE CHHA'NDOG YA UPANISHAD worlds of the sacrificer; verily to this world of the sacrificer I ani to go. अत्र यजमानः परस्तादायुषः स्वाहाऽपजहि परिघमित्युक्त्वो- त्तिष्टति तस्मै वसवः प्रातः सवन संजयच्छन्ति ॥ ६॥ Thither will the sacrificer, after this life go. Svaha'take away the bolt; having said this, he rises. For him the Vasus fulfil the morning oblation. (6) Com." Thither" i.e., to this world, I the sacrificer, after death, will go-Svâhâ: thus he makes the offering, adding--"remove the bolt"-i.e., the bolt closing the door of the world. Having pronounced this Mantra, he rises. And by means of these, the worlds connected with the morning oblation, are purchased, from the Vasus; hence, these fulfil the morning oblation for the sacrificer. पुरा माध्यंदिनस्य सवनस्योपाकरणाजघनेनानीऽध्रीयस्योदङ - मुख उपविश्य स रौद्र५ सामाभिगायति ॥ लो३कद्वारभपावा३" ३३ पश्येम त्वा वयं वैरा ३३३३ ३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ ८ ॥ Before the beginning of the midday oblation, sitting down behind the Agnidhriya fire and facing the North, he sings the Sâma sacred to the Rudras. (?) Open the door of the world, that we may see thee, for Vairâjya." (8) Com.--In the same manner, sitting behind the Agnidhriya'--the southern fire, and looking towards the North he sings the Sâma sacred to the Rudras for the sake of attaining (Kingdom of the Sky). " Vairâjyâ" ·WITH SRI SANKARA'S COMMENTARY 141 अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यज- मानाय विन्दैष वै यजमानस्य लोक एताऽस्मि ॥९॥ अत्र यजमानः परस्तादायुषः स्वाहाऽपजहि परिघमित्युक्त्वो- त्तिष्ठति तस्मै रुद्रा माध्यंदिन सवनर संप्रयच्छन्ति ॥ १० ॥ Then he makes the offering, (reciting): A.doration to Vâyu, who dwells in the sky, and dwells in the world ! Obtain this world for me, the sacrificer! To this world of the sacrificer I am to go. (9) Thither will the sacrificer, after this life go-- Svâhâ ! " Remove the bolt!"-having said this, he rises ; and the Rudras fulfil the midday oblation for him. (10) Com---" Who dwells in the sky, &c., &c."-as before. पुरा तृतीयसवनस्योपाकरणाजघनेनाऽऽहवनीयस्योदङ्मुख उप- विश्य स आदित्यः स वैश्वदेव सामाभिगायति ॥ ११ ॥ लो३कद्वारमपावाणू ३३ पश्येम त्वा वयर स्वारा ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ १२ ॥ आदित्यमथ वैश्वदेवं लो३कद्वारमपावाणू ३३ पश्येमत्वा वय साम्ना ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ।। १३ ।। Before the beginning of the third oblation, sitting behind the A'havanîya firc, and, facing the North, he sings the Sâma sacred to the A'dityas, and also that sacred to the Visvédévas. Open the door of the world, -that we may see thee, for the kingdom of Heaven."

·140 THE CHHANDOGYA UPANISHAD worlds of the sacrificer; verily to this world of the sacrificer I am to go. अत्र यजमानः परस्तादायुषः स्वाहाऽपजहि परिघमित्युक्त्वो- त्तिष्टति तस्मै वसवः प्रातः सवन५ संध्यच्छन्ति ॥ ६ ॥ Thither will the sacrificer, after this life go. Svaha'take away the bolt; having said this, he rises. For him the Vasus fulfil the morning oblation (6) Com.--" Thither" i.eu, to this world, I the sacrificer, after death, will go-Svâhâ: thus he makes the offering, adding-"remove the bolt"-ie., the bolt closing the door of the world. Having pronounced this Mantra, he rises. And by means of these, the worlds connected with the morning oblation, are purchased, from the Vasus; hence, these fulfil the morning oblation for the sacrificer. पुरा माध्यंदिनस्य सवनस्योपाकरणाजवनेनाऽग्नीऽध्रीयस्योदङ - मुख उपविश्य स रौद्र सामाभिगायति ॥ ७ ॥ लो३कद्वारमपावा३" ३३ पश्येम त्वा वयं वैरा ३३३३ ३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ ८ ॥ Before the beginning of the midday oblation, sitting down behind the Agnidhriya fire and facing the North, he sings the Sâma sacred to the Rudras. (?) Open the door of the world, that we may see thee, for Vairâjyâ." (8) Com.-In the same manner, sitting behind the Agnidhriya'--the southern fire, and looking towards the North he sings the Sâma sacred to the Rudras for the sake of attaining Vairâjya” (Kingdom of the Sky). 61 ·WITH SRI SANKARA'S COMMENTARY 141 ." अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यज- मानाय विन्दैष वै यजमानस्य लोक एताऽस्मि ॥९॥ अत्र यजमानः परस्तादायुषः स्वाहाऽपजहि परिघमित्युक्त्वो- त्तिष्ठति तस्मै रुद्रा माध्यंदिनर सवनर संप्रयच्छन्ति ॥ १० ॥ Then he makes the offering, (reciting): A.doration to Vâyu, who dwells in the sky, and dwells in the world ! Obtain this world for me, the sacrificer! To this world of the sacrificer I am to go. (9) Thither will the sacrificer, after this life go--- Svâhâ ! Remove the bolt!"-having said this, he rises ; and the Rudras fulfil the midday oblation for him. (10) Com,-" Who dwells in the sky, &c., &c."-as before. पुरा तृतीयसवनस्योपाकरणाजघनेनाऽऽहवनीयस्योदङ्मुख उप- विश्य स आदित्यः स वैश्वदेव सामाभिगायति || ११ ॥ लो३कद्वारमपावाणू ३३ पश्येम त्वा वय स्वारा ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥ १२ ॥ आदित्यमथ वैश्वदेवं लो३कद्वारमपावाणू ३३ पश्येमत्वा वय साम्ना ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ।। १३ ॥ Before the beginning of the third oblation, sitting behind the Ahavaniya firc, and, facing the North, he sings the Sâma sacred to the A'dityas, and also that sacred to the Visvédévas. Open the door of the world, -that we may see thee, for the kingdom of Heaven."

·142 THE CHHA'NDOGYA UPANISHAD “ This is sacred to the Adityas. Now, the one sacred to the Visvédėvas. Open the door of the world, that we may see thee, for the Kingdom Supreme," (11-13). Com.. Similarly, sitting behind the A'havaniya. Fire, and looking towards the North, he sings the Sâma sacred to the A'dityas, and then the one sacred to the Visvedôvus-for the sake of the Kingdom of Heaven and the Kingdom Supreme respectively. अथ जुहोति नम आदित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्- भ्यो लोकक्षिस्यो लोकं मे यजमानाय विन्दता ॥ १४ ॥ एष वै यजमानस्य लोक एताऽस्म्यत्र यजमानः परस्तादायुषः स्वाहाऽपहत परिघमित्युक्त्वोत्तिष्ठति ।। १५ ।। तस्मा आदित्या : विश्वे च देवास्तृतीयसवन संप्रयच्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद ॥ १६ ॥ Then, he makes the offering (reciting): ' Adoration to the A'dityas, and to the Visvédévas, the dwellers of Heaven, and the dwellers of the world ! Obtain the world for the sacrificer!' To this world of the sacrificer, I will go. Thither will the sacrificer after this life go-Srând. Remove the bolt !--having said this, he rises. For him, the A'dityas and the Visvêdévas fulfil the third oblation. One who knows this, knows the real character of sacrifice--yea, one who knows this. (14-16) Com. - Dwellers of Heaven," &c. &c.-as before ; the only difference being the plural number in "Vindata" and " Apahata." All these recitations

·WITH SRI SANKARA'S COMMENTARY
143
belong to the sacrificer,--on account of the marks in
"I will go" pointing to the sacrificer; the meaning
being “I, the sacrificer, knowing this, &c."
One
who knows this"-.e. the Sûma, &c., as explained
above-knows the real character of sacrifices. The
repetition of " one who knows this" is meant to
denote the close of the Adhyâya.
Thus ends the Twenty-Fourth Khanda of
Adhyâya 11.
Thus ends the Second Adhyâya.

·The Chha'ndogya Upanishad ADHYA'YA III. KHANDAI. असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवर शो ऽन्तरिक्षमपूपो मरीचयः पुत्राः ॥ १ ॥ This sun verily is the honey of the Devas. Of this, Heaven is the cross-beam, the sky is the hive, and the rays, the Eggs. (1). Com-"This sun &c., "-shows the context of the coming Adhyâya. At the close of the last Adhyâya, it has been said: "One who knows the measures of the sacrifice ;' and the articles of the sacrifice, as they arise out of the Sâma, the Homa and the Mantras, and constituting the parts of the sacrifice,-have all been clearly explained, with a view to the attainment of particular ends. And the Sun, embodying the accomplishment of the results of all the sacrifices, shines with great splendour. And this Sun, being the result of the actions of all living beings, is directly perceived by all. Hence, after having explained the sacrifices, the Text begins a treatment of the meditation of their result in the shape of the Sun, with a view to de, scribe the highest of the ends of man. The Sun indeed is the honey of the Devas, &c., &c." The Sun is the honey of the gods, as it gives them pleasure, ·WITH SRI SANKARA'S COMMENTARY 145 .. and, as such is like honey. The fact of the Sun being a source of pleasure to the Vasus and the rest will be explained later on, as being based upon the fact of the Sun embodying the results of all sacrifices. But how does the character of "honey " belong to It ? Of this honey, Heaven is the cross-beam, just like the beam to which the boney-bee hangs. Because the Heaven appears to be slanting crossly (to the gods who dwell in the sky, when they look upwards): and the sky is the hive, hanging as it were, by the beam of Heaven ; hence resembling, in this, the hive, the sky is the hive,-as also because it is the support of honey in the shape of the sun. By 'rays," are meant the watery vapours drawn from the Earth by the Sun, and, contained in its rays; as described elsewhere "the water is the rays of the Sun." And these 'rays"- being contained in the rays existing in the hive of the sky, and thus resembling the eggs of the beeappear like "eggs,”.e., the eggs contained in the cells of the bee-hive. तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः । ऋच एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता आपास्ता वा एता ऋचः "Its Eastern rays are the honey-cells on the East. The Riks are the honey-producers; the Rig Veda is the flower; and those waters are the nectar; and those very Riks indeed (are the bees).”. (2) Com. Of this Sun--the receptacle of honeythe rays that point to the East are its honey-cells on the East. And since the Riks produce the red honey contained in the Sun, therefore these are the 10 ·146 THE CHHA'NDOGYA UPANISHAD bees producing the honey ; inasmuch as like the bees, these also produce the honey after extracting the essences of flowers ; and this flower is the Rig Veda. By the word "Rig Veda" is meant the Action prescribed in the Rig Veda ; because the name "Rig Veda” rightly belongs to the collection of verses and Brâhmanas ; and as such, consisting only of words, it is not possible for such collection to pour out (bring about) essences, &c.; while it is quite possible for Actions to bring about such essences, as honey and the like. Just as the bees produce honey by extracting the juices of flowers, so do the Riks accomplish their honey by extracting the juices of Actions prescribed in the Rig Veda. Now, what are these juices? These juices are the "waters," in the shape of the Soma-juice, butter and milk, that are poured out into the fire ; and these, being therein cooked, become "nectar" (socalled, because they are supposed to lead to immortality); that is to say, they become juices with excellent flavours and those very Rils, taking the essences of these, are like the bees extracting juice from the flowers. एतमृग्वेदमभ्यतपय स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्य- मन्नाद्य रसोऽजायत ।। ३ ।। These impressed the Rig Veda. And from it thus impressed, proceeded, as essence, fame, resplendence, the senses, strength and health, (3) Com.-These Riks, employed in Actions, impressed the flower-like Actions prescribed in the Rig Veda. Proper essences, like honey, are given out only such Actions as are performed by ·WITH SRI SANKARA'S COMMENTARY 147 means of the Rik-Mantras employed during the sacrifice, in the form of the various hymns ; just as honey is produced only by the sucking of the flowers by the bees. With this view it is said " from it thus impressed.” It is next explained what is the essence that flows from the brooding of the Rik-bees : "Fame” i.e., renown ; "resplendence " i.e., bright. ness of the body; "the senses," i.e., the full activity of all the senses in their virility ;“ strength"j.e., power, and “health," i.e., that whereby there would be a continuance of the gods every day. Such was the essence that proceeded from Action, in the shape of sacrifice, &c. तयक्षरत्तदादित्यमभितोऽश्रयतद्वा एतद्यदेतदादित्यस्य रोहित रूपम् ॥ ४॥ It flowed out. It went towards the sun. This it is that appears as the red form of the Sun. (4) Com.--The Essence-' fame ,' &c., ending in health '-flowed out, and having flowed out, it went by the side of the Sun; to the Eastern side of the Sun. Just as the fire is prepared by the peasant, so Actions are performed by men for the purpose of acquiring certain results, in the shape of Fame, &c.,--the idea in their minds being' we will eat of the honey stored up in the sun in the shape of the results of all the Actions. And in order to bring about confidence, this is directly shown. This it is, &c.; what is it? It is the red light of the rising sun Thus ends the First Khanda of Adhyâya III ·ADHYA'YA III. KHANDA II. अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाडयो यजू५ ष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृता आपः ॥ १॥ Its southern rays are the honey-cells to the South. The Yajush verses are the honey-producers ; Yajur Veda is the flower ; and those waters are the nectar. (1) Com.--" Its southern rays, &c.." as above. The honey-producers are the Yajush verses ; i.e., the actions prescribed in the Yajur Veda are like bees, as explained above. The actions prescribed in the Yajur Veda perform the work of flowers ; hence, they are called the "flower.” Those waters-Soma, &c., are the nectar. तानि वा एतानि यजू ध्येतं यजुर्वेदमभ्यतपर स्तस्याभितप्त- स्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत || २ || तध्यक्षरत्तदादित्यमभितोऽश्रवत्तद्वा एतद्यदेतदादित्यस्य शुक्ल५ रू- पम् ॥३॥ And those very Yajush verses impressed the Yajur Veda And from it, thus impressed, proceeded, as essence, fame, resplendence, the senses, strength and health. (2) 6. It flowed out; it went towards the Sun ; this it is that appears as the white form of the Sun." (3) ·WITH SRI SANKARA'S COMMENTARY 149 Com.- .-"These Yajush verses, &c."-all as before. It is this honey that the white form of the Sun. " appears as the Thus ends the Second Khanda of Adhyâya III. ADHYA'YA III. KHANDA III. ॥ अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः ॥ १ ॥ तानि वा एतानि सामान्येत५ सामवेदमभ्यतप स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत ॥ २ ॥ तद्वयक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतढादित्यस्यकृष्ण रूपम् ३ And its western rays are the honey-cells to the East, the Sâmas are the honey-producers ; the Sama Veda is the flower, and these waters are the nectar. (1) The Sâmas impressed the Sama Veda, and from it thus impressed, proceeded, as essence, fame, resplendence, the senses, strength and health." (2) “It flowed out. It went towards the Sun. This it is that is in the black form of the Sun." (3) Com.-"Its western rays, &c.,"-same before. The honey of Samas constitutes the blackness of the Sun. " as Thus ends the Third Khanda of Adhyâya III.

·ADHYA'YAIII. KHANDA IV. अथ येऽस्योदश्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथति- रस एव मधुकृत इतिहासपुराणं पुष्पं । ता अमृता आपः ।। १ ।। ते वा एतेऽथर्वाङ्गिरस एतदितिहासपुराणमभ्यतप५ स्तस्याभि- तप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत ॥ २ ॥ तद्वयक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदतेदादित्यस्य परं कृष्ण रूपम् ॥ ३ ॥ Now, its northern rays are the honey-cells to the North. The Atharvângirasa are the honeyproducers ; the Itihasas and Puranas are the flower. Those waters are the nectar. (1) "These Atharvângirası impressed these Itihasas and Puranas. And from these, thus impressed, proceeded, as essence, fame, resplendence, the senses, strength and health." (2) It flowed out. It went towards the Sun. This it is that is the extremely black form in the Sun.' (3) Com.—" Now, its northern rays, &c.-as before. Atharvângirasa," means the Atharvana and the Angirasa Mantras' employed at sacrifices; these are the honey-producers. The Itihâsas and Puranas are the flower.” It is an established fact the Itihasas and Puranas are employed at sacrifices, .

·WITH SRI SANKARA'S COMMENTARY 151 as for instance, at the Asvamedha during the Pariplava nights." This honey is that form of the Sun which is extremely black. Thus ends the Fourth Khanda of Adhyâya III. ADHYA'YA III. KHANDA V. अथ येऽस्योर्वा रश्मयस्ता एवास्योर्ध्वा मधुनाडयो गुह्या एवा- ऽऽदेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता आपः ॥ १ ॥ ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतप५ स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत ॥२॥ तद्वयक्षरत्तदादित्यमभितोऽयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव || ३ || Now, its upward rays are the honey-cells on the top. The secret instructions are the honey-producers : and 'Brahma Itself is the flower. Those waters are the nectar. (1) These secret instructions impressed this Brahaand from It, thus impressed, proceeded; as essence, fame, resplendence, the senses, strength and health It flowed out. It went towards the Sun ; this it is that appears as quivering in the centre of the Sun. (3) ma; ANT ·152 THE CHHA'NDOG YA UPANISHAD 66 63 $ 46 ? Com.--Now, its upward rays, &c., -as before Secret" means undisclosable; and instructions mean the injunctions with regard to the gates of the worlds, and also the various meditations, as forming parts of Actions; these are the honey-producers. Brahma" here signifies the Pranava (Om), because, the section deals with words. This is the flower. The rest is as before. This is the honey that appears to one who fixes his eyes, to be quivering or moving in the centre of the Sun," ते वा एते रसाना रसा वेदा हि रसास्तेषामेते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेषामेतान्यमृतानि ॥ ४ ॥ These indeed are the essence of the essences : The Vedas are the essences ; and these are their essence, These indeed are the nectar of the nectars: the Vedas are the nectars ; and these are their nectar. Com.--" These "the forms red and the rest are the essence of the essences." It is explained of what these are essences. The Vedas are the essences, because they flow from men. And of these Vedas as essences, and as they take the forms of Actions--these red and other forms become the essence, i.e., the final essence. In the same manner, these are the nectar of the nectars. The Vedas are the nectars"--because they are eternal; and of these, the red and other forms are the nectar. « Essence of essences, &c., are meant to eulogise Actions, of which such nectars are shown to be the results. Thus ends the Fifth Khanda of Adhyâya III.

·ADHYA'YA III. KHANDA VI. तद्यत्पथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्टा तृप्यन्ति ॥ १ ॥ That which is the first nectar, on that live the Vasus with Agni at their head. Verily, the gods do not eat or drink; looking upon this nectar, they are satisfied, (1) Com.-Of the above, that which is the first nectar-in the shape of the red form of the Sun, on that live the Vasus, the lords of the morning hymns with Agni at their head. The assertion that "from it proceeded as essence, health or a ppetite" would show that they eat in the ordinary way, with their hands, This is denied. "The gods do not eat or drink." How then do they live ? Having seen, i.e.. enjoyed by the senses, the aforesaid red form, they become satisfied, the Eye being the door so to say of all the sense-organs. Objection : “ It being directly mentioned that it is only on seeing that they become satisfied, how do you make out the shape to be amenable to all the senses ? since Fame, &c., are amenable to the ear and the rest : Fame is cognisable by the Ear; Light and colour belong to the eye, and the activity of the other senses too are to be inferred from the nature of the various effects. "Strength" is virility of the body, And "Annadya" (Health) is that which daily leads 59 Not so ; DO ·154 THE CHHA'NDOGYA UPANISHAD ; 19 to the continuance of the body. "Essence"- e., all the afforesaid are essences; seeing which, they are satisfied. “Seeing this, the gods become satisfied" means that they enjoy it by all their senses, and then become satisfied --becoming, through their connection with the Sun, free from bad smell and such like discrepancies of the body and the senses. त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥ They retire into this colour ; and rise from this colour, (2) Com.--Do they live upon the nectar idly ? No. Having realised with regard to this colour, that now there is no occasion for my enjoyment, they retire-la, beeome indifferent. And when again the opportunity of enjoying this colour occurs, they again rise from this colour, "-i.e.,- again become active for the sake of that colour. And it is seen in the ordinary world that there is no enjoyment for those who are idle and inactive. स य एतदेवममृतं वेद वसूनामेवैको भूत्वाऽग्निनैव मुखेनैत- देवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति 113 11 One who knows this nectar, becomes one of the Vasus; and, with A'gni at his head, he comes to be satisfied by looking upon this nectar. He retires into this colour, and rises from this colour. (3) Com.Whover knows (1) the bees in the shape of the Riks to give rise to the flowing of honey from the flower in the shape of the Actions ·WITH SRI SANKARA'S COMMENTARY 155 prescribed in the Rig Veda, (2) the nectar to lie in the Sun to have a red colour, to be located in the Eastern rays of the sun, and to be enjoyed by the Vasus, and (3) the knowers of these to be identified with the Vasus, to live upon it with Agni at their head, to be satisfied by mere sight, to rise on the occasion of their enjoyment, and to retire on the lapse of this opportunity,---whoever knows all this, enjoys all this just like the Vasus. स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव ताव दाधिपत्य स्वाराज्यं पर्यंता ॥ ४ ॥ So long as the Sun rises in the East and sets in the West, so long does he attain the sovereign heavenly kingdom of the Vasus. Com.-How long does such a knower live upon the nectar ? This is explained : So long as the Sun rises, in the East, and sets in the West ---SO long does he attain the sovereign heavenly kingdom of the Vasus,--that is to say, as long as the period of enjoyment of the Vasus. One who resides in the lunar disc, doing mere actions, and is dependent, becomes the food of the gods. Not so the knower of the nectar, who attains to the Kingdom of Heaven. Thus ends the Sixth Khanda of Adhya'ya III, ·ADHYA'YA III. KHANDA VII अथ यद्वितीयममृतं तदुद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥१॥ That which is the second nectar, on that live the Rudras, with Indra at their head. Verily, the gods do not eat or drink: looking upon this nectar, they are satisfied. (1) त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥ They retire into this colour, and rise from this colour. (2) स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनैतदेवा- मृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्भपादुदेति ॥३॥ One who knows this nectar becomes one of the Rudras and with Indra at his head, he comes to be satisfied by looking upon this nectar; he retires into this colour, and rises from this colour. (3) स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावदक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्य स्वाराज्यं पर्यता || ४ || So long as the Sun rises in the East, and sets in the West, twice as long does it rise to the South, and set to the North: and so long does he attain the sovereign heavenly kingdom of the Rudras. (4) ·WITH SRI SANKARA'S COMMENTARY 157 “ Com.-' That which is the second nectar, on that live the Rudras", &c.,-the same as before. So long as the Sun rises in the East and sets in the West, twice that time does It rise to the South and set to the North, So long is the time for enjoyment by the Rudras, Thus ends the Seventh Khanda of Adhyâya III. ADHY'AYA III. KHANDA VIII. अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥ त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥ स य एतदेवममृतं वेदाऽऽदित्यानामेवैको भूत्वा वरुणे नैव मुखेनैतदेवामृतं दृष्ट्वा तृष्यति स एतदेव रूपमभिसंविशत्ये तस्मा- दूपादुदेति ।। ३ ।। स यावदादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता विस्तावत्पश्चा- दुदेता पुरस्तादस्तमेताऽऽदित्यानामेव तावदाधिपत्य र स्वाराज्यं पर्यता ॥ ४ ॥ That which is the third nectar, on that live the A'dityas, with Varuna at their head. Verily the gods do not either eat or drink, Looking upon this nectar, they are satisfied. (1) They retire into this colour, and rise from this (2) colour.

·158 THE CHHA'NDOGYA UPANISHAD One who thus knows this nectar becomes one of the A'dityas ; and with Varuna at his head, he comes to be satisfied by looking upon this nectar. He retires into this colour, and rises from this colour, (3) So long as the Sun rises in the South and sets in the North, twice as long does It rise in the West and set in the East. And so long does he attain the sovereign heavenly kingdom of the A'dityas. (4) Com.--Similarly so long as the Sun rises in the West, in the North and overhead : and sets opposite to these respectively. The mention of the period of time following being twice the time preceding is opposed to the theory of the Puranas. Those versed in the Purânas have declared that, on the four sides of the Sun-in the regions of 'Indra, Yama, Varuna and Soma--the time of rising and setting is the same; inasmuch as to the North of the Mânasa lake, on the top of Mount Meru, the space traversed around is always the same. The teachers of old have explained this discrepancy 'between the Text and the Puranas'. In the regions of Amarûvat and the rest, the time of residence in the one following would be double the one of residence in the region mentioned before ; and so on. By the "rising” of the Sun here is meant the capability of the Sun to be visible to the eyes of the creatures inhabiting those regions ; and "setting" means its invisibility. It is not the ordinary rising and setting" that is meant here. If there be no inhabitants in any region then though the Sun would be passing through that region, yet it would not be said either to "rise" or to "set," because in ·WITH SRI SANKARA'S COMMENTARY 159 such a case there would be no visibility or invisibility. So the Samyamani (the Southern Region of Gods) continues to be inhabited twice to as long as Amarâvati (the Eastern Region); and for the inhabitants of the Southern Region the Sun would rise towards what would be South in our conception, and set towards what would be North for us ; and similarly with the Northern Region. For all these Regions, the Meru is to the North. At the time that in Amaravati the Sun would be meridian, in Samyamani, it would be seen to be just rising; and when it would be at meridian at this latter place, it would be found to be rising in Varuna's regions, the Western, And similarly in the North ; the circle traversed being everywhere the same. For the inhabitants of Ilâurita, who have the rays of the Sun stopped by enclosures of mountains all round, the Sun is always seen to rise overhead and set below the feet ; since the light of the Sun enters through the crevices in the top of the mountains. In the same manner, it may be inferred that persons living upon the various nectars, Rik, &c., -as also among the nectars themselves, there is a gradual increase in their strength and virility ; such inference being based upon the fact of the time of enjoyment being doubled, one after another. The "retirement," "rising,', &c., are the same for the god's Rudras, &c., as well as for theose that know the aforesaid nectars. (1-4) Thus ends the Eighth Khanda of Adhyâya III.

·ADHYA'YA III, KHANDAIX. अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥ त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥ स य एतदेवममृतं वेद मरुतामेवैको भूत्वा सोमेनैव मुखेनैतदेवा- मृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥३॥ स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता विस्तावदुत्तरत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्य स्वाराज्यं पर्येता ॥४॥ That which is the fourth nectar, on that live Maruts, with Soma at their head. Verily, the gods do not either eat or drink; looking upon this nectar, they are satisfied. (1) They retire into this colour, and rise from this colour. (2) One who knows this nectar, becomes one of the Maruts, and with Soma at his head, he comes to be satisfied by looking upon this nectar. He retires into this colour, and rises from this colour, So long as the Sun rises in the West and sets in the East, twice as long does It rise in the North aud set in the South. And so long does he attain the sovereign heavenly Kingdom of the Maruts. (5) (3) Thus ends the Ninth Khanda of Adhyâya III.

·ADHYA'YA III. KHANDA X. अथ यत्पञ्चमममतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन । न वै देवा अचन्ति न पिबन्त्येतदेवामृतं दृष्टा तृप्यन्ति || १ || त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥ स य एतदेवनमृतं वेद साध्यानामेवैको भूत्वा ब्रह्मणैव मुखेनैत- देवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्मादूपादुदेति स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता द्विस्तावदूर्ध्व उदेताऽर्वाङस्तमेता साध्यानामेव तावदाधिपत्य स्वाराज्यं पर्यता || ४ || That which is the fifth nectar, on that live the Sâdhyas, with Brahmâ at their head. Verily, the gods do not either eat or drink. Looking upon this nectar, they are satisfied. (1) They retire into this colour, and rise from this colour. (2) One who knows this nectar, becomes one of the Sûdhyas ; and with Brahmd at his head, he comes to be satisfied by looking upon this nectar. He retires into this colour, and rises from this colour. (3) So long as the Sun rises in the North, and sets in the South, twice as long does it rise overhead ·162 THE CHHA'NDOGYA UPANISHAD and set down below. And so long does he attain the sovereign heavenly kingdom of the Sadhyas. (4) Thus ends the Tenth Khanda of Adhyâya III ADHYA'YA III. KHANDA XI. अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये स्था- ता तदेष श्लोकः ॥ १॥ Now rising from thence upward, He neither rises nor sets ; He stands alone in the middle. (1) Com.-Having by the aforesaid rising and setting helped the creatures to experience the effects of their actions, ---when these experiences have ended-the Sun takes all the creatures into himself ; and then, having risen beyond the time of helping the creatures, He rises within himself, on account of the absence of the creatures for whose sake he used to rise. And thus being located within himself, He does not rise, nor does He set ; but alone, by Himself, -i.e., without any parts-He stands in the middle".e., within himself. Now, a certain learned person, being in the position of the Vasus, &c., and partaking of the enjoyment of the nectars * Red” and the rest, and having worshipped the Sun as the Self, and thereby becoming meditative, saw this mantra ; and then rising from his meditation spoke to another person who had questioned him thus : "Since you have come from the Brahmic regions, will you tell me whether, there too as here, 66 ·WITH SRI SANKARA'S COMMENTARY 163 the Sun moves along nights and days and thereby cuts short the lives of living beings." Being thus asked, the reply that the meditating person gave is expressed in the following verse, as mentioned in the text below. न वै तत्र न निम्लोच नोदियाय कदाचन देवास्तेनाह५ सत्येन मा विराधिषि ब्रह्मणेति ।। २ ।। It is not so there ; He has not set; nor has He ever risen. O ye gods ! by this truth, may I not fall from Brahma. (2) Com.-In the regions of Brahma, from where I have come, there is nothing like what you ask. Because there the Sun has never set; nor has He ever risen at any time. Being exhorted that his assertion, as to the Brahmic region being without the Sun, rising or setting, is not possible,-the Yogi swears as it were : Oye gods who are witness to what I say, listen to what I say as the truth ; and by this truth may I not fall from-be opposed to-Brahma. न ह वा अस्मा उदेति न निम्लोचति सकृद्दिवा हैवास्मै भवति य एतामेवं ब्रह्मोपनिषदं वेद ॥ ३ ॥ One who thus knows the secret of Brahma,- for him, the Sun neither rises nor sets ; for him, there is day once for all. Com.-With a view to show that the reply given above is true, the Text declares: For him, &c." For one who knows Brahma as explained above, the Sun neither rises nor sets; but for the Brahma-knower, there is day once for all, -i.e., for him there is always day, inasmuch as he is selfluminous. This is for one, who knows the secret (3)

·164
THE CHHA'NDOGYA UPANISHAD
of Brahma--.l., the three Vasus, &c., the relations
of the nectars, and whatever else has been explained
above. The meaning is that the knower becomes
the eternal unborn Brahma, not conditioned by time
as marked by the rising and setting of the Sun.
तद्वैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यस्तद्वै-
तदुद्दालकायाऽऽरुणये ज्येष्टाय पुत्राय पिता ब्रह्म प्रोवाच ॥ ४ ॥
Brahma explained this to Prajâpati, Prajâpati
to Manu, and Manu, to his descendants. And to
Uddâlaka A'runi the eldest son, his father explained
touching this Brahma.
Com.--This doctrine of Honey, Brahmâ Hiran-
yagarbha explained to Prajapati Virat. This latter
explained it to Manu. And Manu to his descendants
Ikshzâku &c. This line of teachers is mentioned
in order to enhance the value of the doctrine. And
further this doctrine of Honey was explained to
Uddâlaka A'runi by his father --A'runi being the
eldest son:
इदं वाव तज्ज्येष्टाय पुत्राय पिता ब्रह्म प्रबेयात्प्रणाय्याय वाऽन्ते-
वासिने ।। ५ ।।
This Brahma, the Father may explain to his
eldest son or to a worthy disciple.
(5)
Com.-The aforesaid doctrine of Brunma may
be explained by other people also to the eldest son,
who is the dearest of all, or to a worthy or desery-
ing disciple.
नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य
पूर्णा दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति ॥ ६॥

·WITH SRI SANKARA'S COMMENTARY 165 And to no ons else; even if he gave him the whole of the sea-girt earth full of treasure ; for this is greater than that, yea greater than that. (6) Com.--He should not explain it to any body else. For all the teachers of innumerable places, only two are allowed (for the imparting of the secret). Why this limitation ? If to such a teacher one was to give all this sea-girt earth filled with all sorts of treasures and necessaries of life in exchange for the secret doctrine,-even then, all this would not be a fit exchange for it, because the imparting of the secret of the Honey-doctrine ja very much greater-more useful-than all the treasures. &c. The repetition implies reverence for the doctrine. Thus ends the Eleventh Khanda of Adhyâya Ill. ADHY'AYA III. KHANDA XII. गायत्री वा इद* सर्व भूतं यदिदं किंच वाग्वै गायत्री वाग्वा इद: सर्व भूतं गायति च त्रायते च ॥ १ ॥ Gayatri is everything, whatsoever here exists, Speech indeed is Gayatri ; for speech sings out and protects everything whatsoever here exists. (1) Com.--Inasmuch as this doctrine of Brahma leads to such excellent and transcendental results, it should be explained in another way also, In order to do this the text begins with Gayatri is, &c.", and explains the Brahma by means of the 66 ·166 THE CHHA'NDOGYA UPANISHAD as a Gâyatri ; because Brahma-being free from all specifications and amen able only to such negations as 'not this, not that'-is incomprehensible by itself. Though there are many metres, yet it is the Gâyatri alone that is taken means of explaining Brahma; simply because this is the most important of all the metres. And the all-importance of the Gayatri at a sacrifice is due to the facts (1) of the Soma being held by this, (2) of its including the letters of all other metees and thus. pervading over them, and (3) of its pervading over all the oblations at a sacrifice. And further, since Gayatri is the essence of the Brâhmana, even the aforesaid Brahma does not have recourse to anything greater, neglecting the Gâyatri, which is very great in itself, and which is like the mother of the Brâhmand. And this, because it is a wellknown fact the Gayatri is something very great. For this reason it is by means of the Gayatri that Brahma is explained. Va” means indeed. " Everything”i.e., all the living beings, animate or inanimatemis Gayatri. Since it would be impossible for a metre to be everything, the text explains Gayatri as "speech” which is the source of the Gayatri. 'Speech indeed is Gayatri." "Speech is everything." Because speech, having the form of Word “ sings out all living beings," z.e., names them as the Horse”-and protects them-ie., encourages them, such as don't be afraid of this; wherefore doest thou fear and the like: and these being thus encouraged, be ome saved from all cause of fear. That speech sings and protects all things is due to the fact of its fo the Cow" 65 ·WITH SRI SANKARA'S COMMENTARY 167 ; being indentical with Gayatri. Because the Gayatri is called "Gâyatri," simply because it sings (Gâyati) and protects (trâyaté). या वै सा गायत्रीयं वाव सा येयं पृथिव्यस्यार हीत सर्वं भूतं प्रतिष्टितमेतामेव नातिशीयते ॥२॥ That Gâyatri is this earth. For everything that exists rests on this; and does not go beyond it. (2) Com.--The aforesaid Gûyatri, which is everything that exists, is this earth. It is explained how it is the earth; because it is related to all living beings. But how is it related to all beings ? Because all beings, either animate or inanimate, rest on the earth and never transcend it. Just as the Gaijatri comes to be related to all beings, by singing and protecting, so does the earth become related to all beings, on account of the beings resting upon it. Hence Gâyntri is this earth. या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥ ३ ॥ That earth again is the body in man ; beoause the vital airs are located in this and do not go beyond it. (3) Com.-That earth which has been said to be Gayatri is this. What it ? It is that aggregate of causes and effects which is known as the "body" in a living man. Because the body is earthy. But how does the body come to be Gayatri ? Well, because it is in this that are located the vital airsknown by the name Bhuta" (Element). Thus then like the Earth, the body is the residence of the 66 ·168 THE CHHA'NDOGYA UPANISHAD 65 vital airs known as elements” and hence the body is Gayatri. Also because the vital airs do not transcend this body. यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदय- मस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥ ४ ॥ That body in the man is the heart within the man. Because, in that, the vital airs rest; and they do not go beyond it. (4) Com.-The body in man is Gayatri. And that which is the heart in man-known by the name of “Lotus "--is Gayatri. How ? Because the vital airs rest in it, therefore like the body, it is Gâyatri. And the vital airs do not transcend this. Prâna is the father, Prâna the mother ! not harming any beings" such are the Srutis. The vital airs are denoted by the word " Bhúta." सैषा चतुष्पदा षड्धिा गायत्री तदेतदृचाऽभ्यनूक्तम् ॥ ५ ॥ This Gayatri has four feet, and is sixfold. This is also declared by a Rik. Com --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 airs. Speech and vital airs, though mentioned in connection with something else, are also forms of the Gayatri. Otherwise, the number six would be impossible. This Brahma, known as Gayatri" is also declared by another Rik, through the Gayatri. तावानस्य महिमा ततो ज्यायाश्च पूरुषः पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति । ६॥ (5) ·WITH SRI SANKARA'S COMMENTARY 169 ta (6) as ( Such is the greatness of It. Greater than It is the Purusha. His foot are all things. The threefooted Immortal is in heaven. Com.--Such is the greatness of this Brahma called 65 Gayatri." “Such"mi.e., as much as has been just explained as the Gûyatri having its foot, an emanation from Brahma, and having four fcet and being sixfold. Than this Brahma, named Gâyatri, and partaking of the nature of an emanation, and having only a verbal existence,--the Purusha is greater,--this Purusha, having an existence in reality and not being a product, is called Purusha because it fills everything and lies in the boily." His foot are all things"- Light, Food, &c., animate as well as inanimate. Three-footed"--_-., having three feet. The threefooted Immortal-known as Purusha"alies in the heaven of all that consists of Gûyatri ; that is to say, in the resplendent Self of his own. यद्वै तद्ब्रह्मतीदं वाव तद्योऽयं बहिर्धा पुरुषादाकाशो यो वै स बहिर्धा पुरुषादाकाशः This Brahma is the A'kâsa outside the Purusha. (7) Com-That which has been explained by means of the Gâyatri, as the three-footed Immortal Brahma, is the same as the well-known element A'kâsa, which surrounds the Purusha on the outside. अयं वाव स योऽयमन्तः पुरुष आकाशो यो वै सोऽन्तः पुरुष 18 1 STIFTET: 1 cl ·170 THE CHHA'NDOGYA UPANISHAD The A'kâsa that is outside the Purusha is the A'kâsa that is inside the Purusha, (8) Com.---The A'kâsa which surrounds the Purusha on the outside is that 4'kâsa which is within the Purusha. अयं वाव स योऽयमन्तहृदय आकाशस्तदेतत्पूर्णमप्रवर्ति पूर्णा- मप्रवर्तिनी श्रियं लभते य एवं वेद ।। ९ ।। The A'kâsa that is inside the Purusha is the A'kâsa within the heart; and this is omnipresent and unchanging. He who knows this obtains complete and imperishable greatness. (9) Com.-The A'kâsa that is inside the Purusha is the A'kâsa within the lotus of the heart. How can a single A'lâ sa be threefold ? This is explained with regard to the objects of the external senses ; in the A'kâsa of the waking state, we come across an excess of unhappiness. In comparison with this the pain is less intense inside the body, which is the place for dreams ; for, one is dreaming. In the A'kâsa inside the heart again, one does not desire any desires, and dreams no dreams ; hence the A'kâsa of deep sleep is one, wherein there is complete cessation of all pain. In this way it is only proper that a single A'Rûsa should be threefold. Beginning with the A'kâsa, outside the person the Text has gradually confined the A'kâsa to within the heart, with a view to eulogise the place where the mind is to be concentrated. Just among the three worlds Kurukshetra is the most important; half of it is Kurukshetra and half Prithûdaka." This Brahma, in the shape of the A'kâsa in the heart is omnipresent, and should not 66 as ·WITH SRI SANKARA'S COMMENTARY 171 be taken as being confined within the heart only. And though the mind is concentrated upon the A'kâsa in the heart, yet, It is unchanging-i.e., not capable of any changes, and as such imperishable. Other things being changeable and limited are perishable; but the A'kâsa within the heart is not SO, He obtains complete and imperishable greatness, one who ealises, during the present life, the existence of the omnipresent and unchanging Brahmu just described. Thus ends the Twelfth Khanda of Adhyâya IlI. ADHYA'YA III. KHANDA XIII. तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः स योऽस्य प्राङ् सुषिः स प्राणस्तचक्षुः स आदित्यस्तदेतत्तेजोऽन्नाद्यमित्युपासीत तेजख्यन्नादो भवति य एवं वेद ।। १ ।। Of that Heart there are five gates of the Devas. That which is the Eastern gate is the Prâna ; that is the Eye; that is the Sun. One ought to meditate upon this as brightness and health. One who knows this becomes bright and healthy. (2) Com.---" Of that, &c.": this section is begun with a view to lay down the specialities of the gatekeeper, &c., as forming part of the meditation of the Brahma named "Gâyatri." Just as in the ordinary world, the gate-keepers, being won over ·172 THE CHHA'NDOG YA UPANISHAD case. 99 17 by the service of the King, become the means of approaching the King himself, so too, in the present Of the Heart, spoken of above, there are five gates belonging to the Devas; that is to say, the door-ways by which one could get at the Heavenly Regions, and which are guarded by the Devas, Prâna, Sun and the rest. It is for this reason that they are called the "Gates of the Devas." Of this Heart--which is, as it were the Palace of Heaven that which is the Eastern gate--that is to say, the gate-way on the Eastern side,- is Prâna residing therein, ---that is to say, the particular breath that moves forward along that gate. Connected with this, and identical with it is the Eye ; and so also is the Sun, --as declared by the Sruti-" He is the exterior Prâna." And the Sun resides in the heart through its residence in the shape of the eye;--as declared in the Vájasanéya : Wherein is the Sun resident ? In the eye." The deity of the up-breathing (Prâna) is one and the same with the Eye and the Sun, together with its substratum. It will be declared further on : Svâhâ to Prûna--the oblation offered with this satisfies all this." This Prâna, being the keeper of the gate of Heaven, is Brahma. One desiring to get at the Heavenly regions should meditate upon Prâna as endowed with brightness - in the shape ef the Eye and the Sun, -and as Health, because the Sun is health. And the result accruing is that one who knows this becomes bright and healthy. Being won over by meditation, the gate-keeper becomes the means of arriving at the Heavenly Regions. This is the most important result.

·WITH SRI SANKARA'S COMMENTARY 173 66 अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्र स चन्द्रमास्त- देतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद ॥२ Now that which is its Southern gate is Vyâna, that is the Ear, that is the Moon. One ought to meditate upon it as prosperity and fame. He who knows this becomes prosperous and famous, Com.--"That which is its Southern gate"-the particular Breath located therein performs vigorous deeds by taking hold of the Prâna and Apâna, and then moving alone; hence it is Vyâna; and related to this is the Ear, and similarly that is the Moon, -as declared by the Sruti : " By means of the Ear are created the Quarters and also the Moon,"-both of these together with their substrata, as explained above. as prosperity and fame:" the Ear and the Moon are the causes of knowledge and food respoctively; and hence through these, the Vyana has prosperity (for its attribute). And one who has knowledge and food (wealth) obtains fame; and thus leading to fame, it has the character of fame. Hence, one ought to meditate upon it, as endowed with these two properties. The rest is similar to the last passage. अथ योऽस्य प्रत्यङ्ग सुषिः सोऽपानः सा वाक्सोऽग्निस्तदेत- ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद!॥३॥ That which is its Western gate is Apâna, that is Speech, that is Fire. One ought to meditate upon it as Brahmio glory and health. He who knows this attains Brahmic glory and becomes healthy. (3) Com.-- That which is its Western gate' particular breath located therein is Apâna--s0 ·174 THE CHHA'NDOGYA UPANISHAD called because it serves the purpose of throwing out the excretions, It is speech. And being connected with speech, it is also Fire. This is “Brahmic glory "-the glory of countenance resulting from a proper study of the Vedas; and a proper study of the Vedas is connected with Fire. And Apâna is also health, inasmuch as it serves to swallow food. The rest as before. अथ योऽस्योदङ सुषिः स सामानस्तन्मनः स पर्जन्यस्तदेत- कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्च्युष्टिमान्भवति य एवं वेद 11 811 That which is its Northern gate is Samâna, that is Mind, that is Rain. One should meditate upon it as Fame and Beauty. One who knows this becomes famous and beautiful. (4) Com.-" That which is its Northern gate the particular Breath located therein is Samâna, - so called because it reduces all food and drink to an equilibrium Connected with this is the Mind, the internal organ; and it is also Rain, i.e., the deity presiding over Rain ; because Water was created by the Mind ; so says the Sruti : "By the Mind were created Water and Varuna." This is fame; because the knowledge of the Mind brings about Fame--by which is meant celebrity behind one's back; and Vyushti " is self-recognised beauty of the body. And since this leads to fame; one acquires Fame, &C., &c., &c., as before. अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्त- देतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद |॥ ५ ॥ 97 G ·WITH SRI SANKARA'S COMMENTARY 175 That which is its upper gate is Udâna, that is, Air, that is A'kâsa. One should meditate upon it as strength and greatness. One who knows this becomes strong and great. (5) Com.--" That which is its up per gate is Udâna,"-so called, because from the soles of the foot upward, it keeps moving along upwards, and works for prosperity. It is Air, and also its substratum, the A' kasa. And since Air and A'kâsa are the causes of strength and greatness, it is strength and greatness. The rest is similar to what has gone before, ते वा एते पञ्च ब्रह्मपुरुषाः स्वर्गस्य लोकस्य द्वारपाः स य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेदास्य कुले वीरो जायते प्रतिपद्यते स्वर्ग लोकं य एतानेवं पञ्च ब्रह्मपुरुषा- स्वर्गस्य लोकस्य द्वारपान्वेद ॥ ६ ॥ These verily are the five Brahma-persons, the gate-keepers of the Regions of Heaven. One who knows these five Brahma-persons, the gate-keepers of the Regions of Heaven, in his family a brave one is born; and he himself reaches the Regions of Heaven,--one who thus knows the five Brahmapersons, the gate-keepers of the Regions of Heaven. (6) Com.--The ive persons described above in connection with the five gates, are the personsi,ev, servants-of the Brahma in the heart, -and these are the gate-keepers of the Regions of Heaven in the Heart; just as there are gate-keepers for a King. By means of these--the Eye, Ear,Speech, Mind and Prâna, when engaged in upward activity--are ·176 THE CHHA'NDOGYA UPANISHAD one as closed the gates by which the Brahma in the heart could be reached. It is a fact of ordinary perception, so long as the organs are not subjugated, the mind does not rest in the Brahma in the Heart on account of its being submerged in attachment to external objects, devoid of any reality. Therefore, it is only too true that these five persons of Brahma are the gate-keepers of the Regions of Heaven. Consequently, who knows and meditates upon the above-described five persons of Brahma, the gate-keepers of the Regions of Heaven, that is to say, brings them under control, by means of meditation,--such a person reacles the Brahma in the heart; just a person who has won over the wardens of a King, is not stopped by them, and approaches the King without any molestation. And further, in the family of such a one who knows this, is born a brave son ; because he serves a brave person. And since a son serves to clear off one's debts, therefore the hope of such a result leads to people meditating upon Brahma. And again, then gradually, such knowledge leads to another result, viz., the attainment of the Regions of Heaven. अथ यदतः परो दिवो ज्योतिदीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे ज्यो- तिस्तस्यैषा दृष्टियत्रैतदस्मिन्छरीरे सर स्पर्शनोष्णिमानं विजानाति तस्यैषा श्रुतिर्यत्रतत्कर्णावपिगृह्य निनदमिव नदथुरिवाग्नेरिव ज्वलत उपशृणोति तदेतदृष्टं च श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद ॥ ७॥ Now that light which shines above this Heaven, ·WITH SRI SANKARA'S COMMENTARY 17 die above everything, above all, in the highest worlds beyond which there are no worlds, that is the same as the light within the man. And it is thus visible : as when, in this body, we know the warmth by touch. It is thus audible : as when, on closing the Ears thus, one hears something like rumbling or bellowing, or the flaming of fire. One should meditate upon this that which is seen and heard. One who knows this, becomes conspicuous and celebrated--yea one who knows this. (7) Com.--It has been declared that one who knows this and meditates upon the brave person, reaches Heaven; and it is also said that the three-footed Immortal resides in Heaven. Now, it must be proved that such a one is cognisable by means amenable to such organs as the Eye and the Ear; just as the existence of Fire is proved by the presence of smoke, &c. It is only by this means that people could have a firm belief in what has been said ; by no other means could any conviction result. With this view, it is declared : That light which shines above this Region of Heaven,"—the light selfluminous, and appearing as if shining, (because there is no possibility of that supreme light shining, in the ordinary sense of the word, as applied to Fire, &c.). Above everything ” is explained by above all things ;" that is to say, above the universe ; because the universe is everything; and also because that which is beyond the universe is one and nondifferent. "Beyond which there are no worlds." In order to avoid the chance of people interpreting anuttameshu' as a Tatpurusha compound (meaning not high), it is added in the highest worlds" 12 $6 66 ·178 THE CHHANDOGYA UPANISHAD --l.e., in the Regions of Satya, &c. These are called " highest" because they are very near to the Supreme Lord, as residing in his immediate effects, Hiranyagarbha and the like. This light is the same as the one which is within the man,-cognisable, through warmth and sound which are perceivable by the Eye and the Ear. The touch that is perceived by the skin is also perceived by the Eye; the skin only serving to strengthen the visual perception ; because colour and touch are always concomitant. It is now explained how the marks of that light are amenable to the Eye and the Ear. 5 As when" an adverb--"in this body," touching it by the hand, one cognises the warmth of touch, which is always concomitant with form. This warmth quite consistently comes to be the mark of the Light of the Intelligent Self, which has entered into the body, for the purpose of differentiating name and form. Because warmth is never apart from the Self during life, one is known to be living while he is warm, and to be dying when he is cold ; and at the time of death, the Light reverts to the Supreme Deity ; and is thus held to emanate from the Supreme. Therefore warmth is a distinguishing mark of the Light, just as smoke is of Fire. Thus then, of this Supreme Light, the following is the means of seeing It directly. In the same manner, of that Light, the following is the means of hearing It directly. When a person wishes to hear the mark of the Light, then he closing his ears thus-by means of his fingers-hears within the body, a rumbling like that of a chariot, or a bellowing, like that of the bull, or a sound like the flaming of fire. Thus then, ·179 WITH SRI SANKARA'S COMMENTARY this Light, having visible and audible marks, should be meditated upon as something seen and heard. By such meditation one becomes conspicuous and famous. "Conspicuous"--this expresses the result accruing in the form, or body, from meditation upon the Light as endowed with warmth of touch ; because touch and form are always concomitant; and also because conspicuousness of form is wha is most desired. It is only in this way that the mention of the result-conspicuousness-could be explained ; and not if the result. were said to consist only in softness of touch and the like. "One who knows"--the two properties as described above. (This is the visible result). The invisible result has already been explained, in the shape of the attainment of the Regions of Heaven. The repetition is meant to show reverence for the subject treated of. Thus ends the Thirteenth Khanda of Adhyâya 111. ADHYA'YA III. KHANDA XIV. सर्व खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत अथ खलु क्रतु- मयः पुरुषो यथा क्रतुरस्मि लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥ १ ॥ All this is Brahma ; beginning, ending and continuing in It. One ought to meditate upon It calmly. Now, because man consists in his will.

·180 THE CHHANDOGYA UPANISHAD According as his will is in this world, so will the man be after he has departed hence. He ought to. have (this) will. Com.-With a view to lay down the meditation, as endowed with particular excellences, of the same Brahma as the one described above as the "threefooted Immortal" one, endowed with endless properties and infinite powers, and capable of being meditated upon endless forms,-it is declared : "All this, &co": "Khalu" is only as an ornament of speech without any meaning here. "This" universe, differentiated into Name and Form, forming the object of Perception, &c.-."'is Brahma," the cause ; it is called "Brahma," because of its high development. "But how can the character of Brahma belong to all ?" It is explained : "as beginning, ending and continuing in it." Everything, begin. ning with Light, Food, &c., is born out of Brahma ; hence "beginning in It." Similarly in an order reverse of that of birth, all this dissolves into Brahma,-becomes identified with hence "ending in It.” In the same manner, during existence, everything lives and moves in It ; (hence "continuing in It"). Thus, at all periods of time this universe remains one with Brahma; and is never cognised apart from It. Consequently, this Universe is That (Brahma) itself. As such is the case, so it is one, without a second, --as will be explained in detail in the sixth Adhyâya. Because all this is Brahma, therefore one ought to meditate upon all this, as Brahma, endowed with the properties hereafter explained ; and such meditation should be carried on with calmness,-i.e., while- It:

·WITH SRI SANKARA'S COMMENTARY
181
“ He
66
meditating, one should keep himself controlled, free
from the discrepancies of affection, aversion and
the like. In what way is one to meditate ?
ought to have this will :" will" is determination
that such and such a thing will be thus and never
otherwise ; and it is this feeling that one should
have, and thereby meditate; such is the construc-
tion of the passage. Now, what is to be accompli-
shed by having the determination ? And in what
way is one to have the determination ?
Now тап,
&c.", is meant to show the having of a will brings
about the accomplishment of a desired end. "Atha
khalu "because'; because the living man consists
in his will.m.e., is constituted by his determination.
According as a man's will or determination is, in
this world, during his present life, --so does he
become when he has departed from this body ;-
that is to say, his condition is in keeping with the
result in accordance with his will. This fact we
come to know from the scriptures : Thinking
over whatever disposition, one renounces the body
in the end, &c." (Bhagavad Gita.) And inasmuch
as such sequence is maintained by the Scriptures,
one who knows this, should have this will--i.e., the
will or determination that we are going to explain.
The meaning is that since the Scriptures lay down
the fact of future results being in keeping with
one's determinations, therefore one ought to have
this will
मनोमयः प्राणशरीरो भारूपः सत्यसंकल्प आकाशात्मा सर्व-
कर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादरः
॥२॥

·182 THE CHHA'NDOG YA UPANISHAD 66 The Intelligent, whose form is light, whose thoughts are true, whose nature is like A'kâsa, the Creator of all, all desires, all odours, all tastes, pervading over all this, being without speech, without confusion. Com.--What sort of will or determination is one to have ? The Intelligent "-(literally) consisting of the mind, 'Mind' being explained as that by which one thinks ; i.e., "that which exercises its own independent function towards objects." " Consisting of mind means functioning like the mind and desisting also like it. Hence also it is one " whose body is spirit :" by "Prana" here is meant the "Astral self" imbedded in intelligence and activity. That which is 'Prana is intelligence, that which is intelligence is Prâna" --says the Sruti. And this Prâna is his body. Whose form is light :" Light” is effulgence in the shape of consciousness; and this is his form. Whose thoughts are true :” one whose determinations are never false. Of ordinary worldly people, the determination is not always successful ; such is not the case with the Lord. A determination is said to have false results, when it is based upon untrue foundations; as will be explained later on-' based upon untruth, &c.". Whose nature is like A'kâsa :" the similarity of the Lord to A'kâsa consists of omnipresence, subtle character, absence of shapt, &c. Creator of all " the whole universe is his creation ; and the whole world being His creation, He is one whose creation everything is ; says the Sruti : “He is the Creator of all." "Having all desires :" 46 66 ·183 WITH SRI SANKARA'S COMMENTARY i.e., one who has all the desires, that are free from evil ;-says the Sruti : “I am the desires, with regard to creatures, not contrary to virtue." 'Well, the assertion being that 'I am the desires,' the word 'Sarvalcâma' in the Text cannot be explained as a 'Bahuvrîhî compound (but a Genetive Tatpurusha).' Not so. Inasmuch as iesire is something caused, (if the Lord were held to be identical with the desire), He would come to be for another's sake, just like sound, &c. Therefore, the assertion “I am desire" must be explained in accordance with Sarvakâma' taken as Bahuvrîhi compound. "Having all odours :" i.e., one who is endowed with all pleasing odours ; says the Sruti : 'Pure smell in the Earth.' The same is the case with "tastes", inasmuch as the experience of impure odour and taste is declared to be due to connection with evil: says the Sruti : "Hence, one smells both what is goodsmelling and what is bad-smelling, because he is struck with evil." And for the Lord, 'there is no connection with evil': inasmuch as in Him, there is no possibility of the discrepancies of ignorance and the rest. "Pervading over all this" universe. "Without speech": "Vâk" is that whereby any thing is spoken, and identical with this is "Vâka"; or "Vâka” may be explained as "Vachi + ghan (instrumental).” One to whom this belongs is "Vâki”, and he who is not that is "Avâki." The negation of speech is tentative; people would think that for the purpose of cognising odour, taste, &c., the Lord has adequate organs, the nose and others ; but all these are negatived by the negation of speech : say the Texts also : ''without hands and feet He moves ·184 THE CHHA'NDOGYA UPANISHAD 99 and holds, sees without eyes, and hears without ears." "Without confusion :" when one fails to attain a desired object, he becomes confused; while the Lord, having all His desires fulfilled, and thus being eternally satisfied, can never have any confusion. एष म आत्माऽन्तहृदयेऽणीयान्त्रीहेर्वा यवाद्दा सर्षपाद्वा श्यामा- काद्वा श्यामाकतण्डुलाद्वैष म आत्माऽन्तहृदये ज्यायान्पृथिव्या ज्यायानन्तरीक्षाज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः ॥ ३ ॥ This is my Self within the heart, smaller than a corn, than barley, than mustard, than the kernel of the mustard seed. He is my Self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds. (3) Com.-"This" the above-described, "Self” is my Self within the heart-i.e., in the lotus of the heart, ----smaller than a corn, than barley, &c., all of which are meant to denote Its extremely subtle nature. "Smaller than mustard, and than the kernel of the mustard, &c.," would mean that the Self having a definite size, has the size of an atom ; hence with a view to negative such an idea, it is added: "This is my Self within the heart greater than Earth, &c., c." This shows that, when of a great size, It is great, whereby it is signified that It is of infinite size. Such being the import of all the passages beginning with "The Intelligent" and ending with greater than all these worlds." सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्य- नादर एष म आत्माऽन्तहृदय एतद्बौतमितः प्रेत्याभिसंभबिता 66 ·WITH SRI SANKARA'S COMMENTARY 185 "} Frittat fett Felel a FEFFICHTstatla FAISSE TOErad: TITUEFT: 1811 Having all actions, having all desires, having all odours, having all tastes, pervading over all this, without speech, without confusion ;-this my self within the heart, is that Brahma. I shall attain It, on departing from this world. Verily, one who has this faith, has no uncertainties. Thus said Sândilya ----yea Sandilya. Com.-The Lord is to be meditated upon as pointed out by the aforesaid qualifications, and not as qualified by them. In ordinary parlance, when one says bring the King's man or one having cows of variegated colour,' people do not go to fetch the qualifications; so too, people might apply the same rule to the case in question. Hence, with a view to negative this misconception, the Text repeats : '. Having all actions, &c.” Therefore it is the Lord, as qualified by the above-described properties of Intelligence and the rest, that is to be meditated upon. It is for this reason too that in the 6th and 7th Chapters, we have That Thou art," All this Self alone, ."" It does not make him the King of Heaven here." The force of the sentence Self is Brahma" shows that the word Self" here does not denote the "counter-self” alone; because the genitive case ending in "thy," which denotes relation, as also "this I shall attain,'' shows that the one is the nominative and the other the objective. “ In the 6th Chapter too, then do I attain eminence,' points to the fact of the attainment of eminence being removed by a certain period of 29 64 66 This my 48 ·186 THE OHHA'NDOGYA UPANISHAD "* This my time." Not so: because the passage you quote only signifies the fact of the body continuing for a while, under the influence of the momentum imparted by past experiences and as such there is no difference of time. Otherwise, the meaning of these passages would contradict the sense of such passages as “That thou art," &o. Though it is true that the fact of the word " Self” here signifying the counter-self” is supported by the fact of Brahma being the object of the discourse, on account of such passages as All this is Brahma," Self in the heart is that Bralıma;"-yet the text makes mention of the disappearance of this Self without totally giving up the aforesaid Self: "when I shall attain this, on departing from this body." One who has a firm conviction that, I know the Self of the nature of the will' and has a firm faith that on departure from this body he would surely return to it, such an one has no uncertainties as to any chance of his not reaching that. One who knows all this becomes endowed with the powers of the Lord, with reference to the above-described results of the aforesaid determination,-so said Sandilya, the sage. The repetition is meant to show reverence to the subject treated of. .. Thus ends the Fourteenth Khanla of Adhya’ya III.

·ADHYA'YA III. KHANDA XV. अन्तरिक्षोढर: कोशो भूमिबुध्नो न जीयति दिशो ह्यस्य स्रक्त- यो चौरस्योत्तरं बिल५ स एष कोशो वमुधानस्तस्मिन्विश्वमिद श्रितम् ॥ १ ॥ The chest, having the sky for its inside and the earth for its bottom, does not decay ; the quarters are its corners, and heaven is its upper lid. This chest is a treasury ; within it rests all this. Com.--It has been said above that " a brave son is born in his family." But the mere birth of a brave son is not enough for the protection of the father, because says another text:"It is only a properly instructed son that they call good." Hence, with a view to consider the means of making him long-lived, the Doctrine of the chest is now begun. It would have been brought in, just after the aforesaid passage; but since the consideration of more important matters intervened, it is considered now. The chest that has the sky for its inner space-is called 'chest' because it resembles a chest in many respects ;-and it has the earth for its, base or bottom. This chest never decays; because it constitutes all the three worlds ; and as such continues to exist through thousands of xons, The quarters are its corners, and heaven the upper lid of this chest. This above described chest 66 is a ·188 THE CHHA'NDOGYA UPANISHAD treasury "mi.e., that in which treasures, in the shape of the results of the actions of living beings, are ileposited. Within it, Tests " all this "-the results of actions together with the causes thereof as cognised by means of sense-perception and the rest. तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूता नामोदीची तासां वायुवत्सः स य एतमेवं वायु दिशां वत्सं वेद न पुत्ररोद रोदिति सोऽहमेतमेवं वायुं दिशां वत्सं वेद मा पुत्ररोद५ रुदम् ।। २ ।। Its Eastern side is called Juha, its Southern side is called Sahamânâ; its Western side is called Růjni, its Northern side is called Subhûtâm The child of these is Air. One, who thus knows Air, as the child of the quarters, never weeps for his son. I verily know Air as the child of the quarters, -may I never weep for my son ! (2) Com.-Of this chest, the part to the dast is called " Juhu, "-.e., the side Hast, turned towards which sacrificers offer the oblations. The Southern side is called the Sahamând”--that quarter, the region of Yama, in which people suffer the results of evil deeds. The Western side is called Rajni "--so called because it is lorded over by the king Varuna, or because it is red with the colours of evening. The Northern side is called Subhitâ, because it is lorded over by I'sa, Kubera and others, all having much wealth." Of these quarters Air is the child,"--because Air is produced from the quarters ; as declared by such texts as the "first wind, &c. Thus then, if one 66 66 65 7!

·WITH SRI SANKARA'S COMMENTARY 189 who wishes his son to be long-lived, knows the above-described Air as the immortal child of the quarters, he never weeps for the sake of his son, i.l., his son never dies. Since the knowledge of the doctrine of the chest, the quarters and their child is so excellent, therefore I, desiring my son to be long-lived, know Air as the child of the quarters. Therefore, may I not weep for the death of my son,ri.e., may I have no occasion to weep for the sake of my son. अरिष्टं कोशं प्रपद्येऽनुनाऽमुनाऽमुना प्राणं प्रपद्येऽमुनाऽमुना- ऽमुना भूः प्रपद्येऽमुनाऽनुना मुना भुवः प्रपद्येऽमुनाऽमुनाऽमुना स्वः प्रपद्येऽमुनाऽमुनामुना ॥३॥ I turn to the imperishable chest, for such and such and such. I turn to Prâna, for such and such and such. I turn to Bhi for such and such and such. I turn to Bhuvah for such and such and such. I turn to Svoh for such and such and such. (3) Com.--For the sake of the long life of my son, I turn to the imperishable chest, described above.. For such, &e.,"---he pronounces his son's name three times. Similarly, "I turn to Prâna, &c., &c., &c.;" always saying "I turn and repeating his son's name thrice. स यदवोचं प्राणं प्रपद्य इति प्राणो वा इद सर्व भूतं यदिदं किंच तमेव तत्प्रापत्सि ४ ॥ अथ यदबोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम् ॥ ६ ॥ When I said I turn to Prâna,' Prâna, is all this that exists to that I turned. " ·190 THE CHHA'NDOGYA UPANISHAD " Just as When I said'I turn to Bhứh,' what I said was that I turn to the Earth, the Sky and Heaven. (5) Com.--When I said " I turn to Prâna”—This is introduced with a view to explain what has been said above. Prâna : all this, the whole world, that exists ; as will be explained later on : spokes in the wheel, &c." Hence by turning to Prâna, I turned to all this. In the same manner, when I said "I turn to Bhih," what I meant was that I turn to the three worlds, the Earth, &c. अथ यदवोचं भुवः प्रपद्य इत्येग्रिं प्रपद्ये वायु प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम् ।। ६ ।। अथ यदवीच स्वः प्रपद्य इत्यूग्वेद प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम् ॥ ७ ॥ When I said 'I turn to Bhuvah,' what I said was that I turn to Fire to Air and to the Sun. (6) When I said 'I turn to Svah,' what I said was that I turn to Rig-veda, to Yajur-veda, to Samaveda,--Yea that was what I said. Com.---When I said "I turn to Bhuvah,' I meant to say that I turn to Fire, &c. When I said * I turn to Svah,'I meant to say that I turn to Rigveda, &c. One ought to recite the aforesaid Mantras and then he should meditate upon the above-described imperishable chest, together with the child of the quarters. The repetition (of ** Yadavocham") is meant to show reverence to the subject of discourse. Thus ends the fifteenth Khanda of Adhyâya III.

·ADHYAYA III. KHANDA XVI पुरुषो वाव यज्ञस्तस्य यानि चतुर्विश् शतिवर्षाणि तत्प्रातः सवनं चतुर्वि शत्यक्षरा गायत्री गायत्रं प्रातः सवनं तदस्य वसवो ऽन्वायत्ताः प्राणा वाव वसव एते हीद सर्व वासयन्ति ॥ १ ॥ Man, verily, is the Sacrifice. His twentyfour years are the morning libation. The Gayatri has twenty-four syllables, and the morning-libation is related to the Gayatri. With this the Vasus are connected. The Prânds are the Vasus, for they make all this abide. (1 Com-The method of meditation and recitation, for the sake of the long life of the son, has been explained. Now, the Text proceeds to lay down the meditation and recitation whereby one could prolong his own life. It is only while one is living that he enjoys the company of his son and others ; hence, the Text describes the person as the Sacrifice. Man”-iol., the material aggregate endowed with life" Verily is Sacrifice." The Text next proceeds to establish the fact of the man being Sacrifice, on the ground of his similarities with the Sacrifice. How? The first twenty-four years of the man's life are the morning-libation of the Sacrifice named Man." What is the similarity between the two ? It is this: The Gayatri metre has twenty-four syllables, and the morning-libation 1966 GG ·192 THE CHA'NDOGYA UPANISHAD 9! 9 of the Sacrifice is connected with the Gayatri metre. Therefore through the first twenty-four years of his life, the man becomes, as it were, equipped with the morning-libation. And this being a point of similarity between the ordinary Sacrifice and the man, he is the Sacrifice. In the same manner the other two parts of the man's life may be explained as the other two libations, based upon the similarity of the years with the number of syllables in the Trishtub and Jagati metres. And again, with the morning-libation of the " Man as Sacrifice, just as with that of the ordinary Sacrifice, the Vasus are connected ;-., they being the deities of the Libations are their Lords. It may be considered that, as in the ordinary sacrifice, so in the “ Man too, the Vasus meant are the deities Fire and the rest; hence (in order to remove this misconception) this point is specially explained : “ The Prânas are the Vasus,"." Prâna” being the Senses, Speech, &c., and also the Breaths; because they make all the living creatures, beginning with man, abide." It is only while the Prânas abide in the body, that all these continue to live, and never otherwise. Hence, inasmuch as the Pranas abide, and make others abide, they are Vasus.'' तं चेदेतस्मिन्वयसि किंचिद्रुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातः सवन माध्यंदिन सवनमनुसंतनुतेति माऽहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एल्यगदो ह भवति ॥२॥ If, in that age, anything ail him, he should say: 'Oh ye Prânas, ye Vasus, extend this my morning-libation to the midday-libation, that I, the 66 66 ·WITH SRI SANKARA'S COMMENTARY 193 Sacrifice, may not be cut off in the midst of the Prânas-Vasus.' Thus, he recovers from the illness, and becomes free from ailments. (2) Com. For one who has accomplished the aforesaid sacrifice, if, in his age equipped with the morning-libation, if some disease, or other cause of danger of death, should bring about some pain, then the sacrificial person, thinking himself to be the Sacrifice, should recite the following mantra : “Oye Prûnas, Vasus, extend this accomplished morning-libation of mine to the midday-libation i.e., join together the first period of life with the second half; may I not be cut off in the midst of Prậnas, Vasus, the lords of the morning-libation," The practical'iti' is meant to signify the end of the Mantra to be recited. By means of this recitation and meditation, he recovers from that illness; and having recovered from it, becomes free from ailments. अथ यानि चनुश्चत्वारि५ शद्वर्षाणि तन्माध्यंदिन सवनं चतु- श्चत्वारिशदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यंदिन सवनं तदस्य रुद्रा अन्वा- यताः प्राणा वाव रुद्रा एते हीद सर्व रोदयन्ति ॥ ३ ॥ The forty-four years are the midday-oblation. The Trishtub has forty-four syllables, and the midday-libation is related to the Trishtub. With this, the Rudras are connected. The Pranas are the Rudras; for they make all this cry. (3) तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स भूयात्प्राणा रुद्रा इदं मे माध्यन्दिनर सवनं तृतीयसवनमनुसंन्तनुतेति माऽहं प्राणाना रुद्राणां मध्ये यज्ञो विलोप्सीये त्युद्धैव तत एत्यगदो ह भवति॥४॥ 13 ·194 THE CHHA'NDOGYA UPANISHAD If, in that age, anything ail him, he should say: Oye Prânas, ye Rudras, extend this my middaylibation to the third libation; that I, the Sacrifice, may not be cut off in the midst of the Pranas- Rudras.' Thus, he recovers from the illness, and becomes free from ailments. (4) Com." The forty-four years, &c.,-similar to the above. Those that make to cry are the "Rudras." Inasmuch as people are cruel in the middle age, they are called Rudras." 3727 172219Catfie greqifor Grant Fagara Falls शदक्षरा जगती जागतं तृतीयसवनं तदस्याऽऽदित्या अन्वायता: प्राणा वावाऽऽदित्या एते हीद५.सर्वमाददते ।। ५ ।। The forty-eight years are the third oblation. The Jagatî has forty-eight syllables, and the third libation is related to the Jagati. With this, the A'dityâs are connected. The Pranas the A'dityâs ; for they take up all this. (5) तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा आदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माऽहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्वैव तत एत्यगदो हैव भवति ॥ ६॥ If, in that age, anything ail him, he should say: 'O Prûnas, ye A'dityâs, extend this my third libation unto the full span of life, that I, the Sacrifice, may not be cut off in the midst of the Prânas, A'dityâs. Thus, he recovers from illness, and becom es free front ailments. (6) Com.-In the same manner thie A'rityûs are the Prânas; since they take up all this--the aggregate of sound, &c., therefore they are called are ·WITH SRI SANKARA'S COMMENTARY 195 "Adityâs ;""extend the third libation to the full span of life"-to a hundred and sixteen years; that is to say, complete the sacrifice. The rest is similar to what has gone before. एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुप- तपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्म ह षोडशं वर्षशतं जीवति य एवं वेद ॥ ७ ॥ Knowing this, Mahidâsa Aitaréya said: 'Why do you afflict me, I who will not die by it ?' He lived a hundred and sixteen years. He too, who knows this, lives to a hundred and sixteen years. (7) Com.---That the requisite knowledge must necessarily bring out the proper results is shown by an example: Knowing the above philosophy of the sacrifice, the son Itara, Mahidâ sa by name, said: Why," for what purpose, “Odisease, do you afflict me with this pain ?--I who am the Sacrifice, and will never die by this disease; hence useless is your trouble," This he said. And being thus determined, he lived to a hundred and sixteen years; and any one who has the above determination, and knows the above-described philosophy of the sacrifice will live to a hundred and sixteen years. 66 Thus ends the Sixteenth Khanda of Adhyâga III.

·ADHYAYA III. KHANDA XVII. स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षा ॥१॥ That he hungers, that he thirsts, that he is not happy,--these are his initiatory rites. (1) Com.-- .--" That he hungers, &c." serves to point out the similarity of the man with the sacrifice ; and as such, is connected with what has gone before. "That he hungers," zie.,--desires to eat; " that he thirsts," il., desires to drink; "that he is not happy," on account of the non-attainment of some desired object, when he experiences pain ;- all these constitute his initiatory rites ; because the sacrifice too leads to pain, and as such there is the similarity of painfulness. अथ यदनाति यत्यिबति यद्रमते तदुपसदैरेति ।। २ ।। And, that he eats, that he drinks, that he is happy,-and then he comes to be (one) with the Upasadas. (2) Com.---That lie eats, that he drinks, and that he enjoys, pleasure by the attainment of desired objects,-then he becomes similar to the Upasadas. The Upasadas (a particular class of sacrificers) have the pleasure due to the observance of taking nothing but milk. During the performance of a sacrifice, the sacrificer breathes freely with hope, when the ·WITH SRI SANKARA'S COMMENTARY 197 days during which he can eat little draw nearer. Hence, there is a similarity between Eating, &c., and the Upasadas. अथ यद्धसति यजक्षति यन्मैथुनं चरति स्तुतशस्त्ररेव तदेति 113 11 And that he laughs, that he eats, that he delights himself,-then he comes to be with the Stutasustras. (3) Com.-That he laughs, &c., &c., by these he comes to be similar with the Stutasustras; because there is a similarity of being accompanied by sound. अथ यत्तपो दानमार्जवमहिः सा सत्यवचनमिति ता अस्य दक्षि- UTT: 11 811 And, penance, charity, uprightness and notkilling,--these are his priestly gifts. (4) Com.Penance, &c., are his priestly gifts ; because of the similarity of strengthening or completing righteousness. तस्मादाहुः सोध्यत्यसोष्ठेति पुनरुत्पादनमेवास्य तन्मरणमेवाव- भृथः ॥५॥ When they say Soshyati,' 'Asoshta,' that is his new birth. His death is the Avabhritha. (5) Com.-Since the Sacrifice is man, therefore the mother is going to give him birth; they say Soshyati” (will give birth), with reference to the mother. And when she has given birth, then they say Asoshta" (i.e., has given birth). Just as in the case of the ordinary sacrifice, they say Soshyati Somam ” (Devadatta will pour out the Soma) and" Asoshta Soma” (Yagnadatta has poured 6 46 46 ·198 THE CHHA'NDOGYA UPANISHAD as 66 99 out the Soma). And thus, there being a similarity of expressions in the two cases, the man is sacrifice. The fact of the man being connected, like the sacrifice, with such expressions "Soshyati, Asoshta," constitutes his new birth. And further, death is the Avabhritha (final Bath) of the man, in the shape of Sacrifice. तद्वै तद्घोर आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापि- पास एव स बभूव सोऽन्तवेलायामेतत्त्त्रयं प्रतिपद्येताक्षितमस्यच्यु- तमसि प्राणस शितमसीति तत्रैते द्वे ऋचौ भवतः ।। ६ ।। Ghora A'rgirasa, after having communicated this to Krishna the son of Devaki, said to him,- and he became thirstless,--at the time of the end, one ought to take refuge in these three : 'Thou art the imperishable, Thou art the unchangeable and Thou art the subtle Prâna.' And on this subject, there are these two verses. (6) Com. This philosophy is such that in Krishna the son of Devaki, it put a stop to all his desire for any other philosophy; and hence the text eulogises this philosophy: Ghora A'ngirasa, having conmunicated the above philosophy to Krishna, said: "One who knows the aforesaid Sacrifice, should, at the time of death, take refuge in, i.e., recite, these three Mantras." These Mantras are specified : (1) The Yajus verse beginning with "Akshitamasi," "Thou art imeprishable,"-addressed to the Prâna as identified with the one residing in the Sun; (2) the Yajus verse, addressed to the same, beginning with “ Achyutamasi,"—"Thou art unchangeable," 2.e., never changest thine form ; and (3) the Yajus verse beginning with “ Pranasamsitamasi,"--"Thou ·WITH SRI SANKARA'S COMMENTARY 1.99 66 art Prâna, properly refined, or subtle, i.e., the very essence of Prâna," And on this subjects of eulogising the Philosophy, there are the following two verses. These two verses are not meant for recitation; since the Text specifies the number of Mantras to be recited as three ;' and 'if the following two were also meant to be recited, then the number would become five; and thereby contradict the number specified before. आदित्प्रत्नस्य रेतसः उद्वयं तमसस्परिज्योतिः पश्यन्त उत्तर स्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्यो- तिरुत्तममिति ।। ७॥ Of the eternal seed, they see the day-like light, which shines in the Effulgent. Perceiving, above darkness, the higher light, as the higher light within the heart, we reached the bright divine source of energy, the sun, the highest light-yea the highest light. Com.--The 'ta' in 'at' and the particle 'it' are both without meaning.“ Of the eternal seed seed is the cause of the Universe, named 'Sat ;" of this, they see the light or brightness. The 'a' deprived of the accompanying 'ta' is to be taken with "pasyanti.” What is that light which they see ? It is “ day-like"-i.e., the light of Brahman is allpervading like the day. The meaning of the sentence is that those that know Brahman having their eyes set aside, with their hearts purified by means of the restrictions of the Ascetic life see that light all round. "Parah means Param, by change of gender since it qualifies " Jyotih" which is neuter. "That which shines in the Effulgent-

·200
THE CHHA'NDOGYA UPANISHAD
that is, that which exists in the Effulgent Supreme
Brahman. And it is only when brightened by this
light, that the Sun shines, the Moon appears bright,
the lightning lightens, and the planets and stars
shine out. And again, another seer of the Mantra
said this: 'Perceiving the aforesaid light, above the
darkness of Ignorance-or the dispeller of Ignor-
ance,-the higher light in the Sun,--perceiving
this, we reached, &c,'Such is the connection of the
sentence. That light resides in our heart; and
residing in the Sun, this light is one only ;-that
which is higher even than the other high lights.
Perceiving this light, we reached. What did
reach? We reached "the bright source of energy,"
-i.l, the Sun, so called, because it is the Sun that
energizes the liquids, rays and Prânas of the
Universe. This highest light did we reach,--the
light higher than all other lights did we reach! It
is this light that is eulogised by these two Rik
Verses, and referred to by the foregoing three Yajus
The repetition is with a view to show the
end of the assumption (of Man) as Sacrifice.
we
verses.
Thus ends the Seventeenth Khanda of Adhyâya III.
ADHYA'YA III,
KHANDA XVIII.
मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभय-
मादिष्टं भवत्यध्यात्म चाधिदैवतं च ॥ १ ॥

·WITH SRI SANKARA'S COMMENTARY 201 One should meditate upon the mind as Brahman,--this with regard to the body. Now, with regard to the gods : A'kâsa is Brahman. Thus becomes taught both that which refers to the body, and that which refers to the gods. (1) Com.-The Lord has been explained above, as consisting of the mind; and also that 'A' kâsa is the Self,” this being based upon a partial attribute of Brahman. Now, the Text begins to lay down the propriety of the meditating upon Mind and d'kâsa, as The complete Brahman: "Mind as Brahman, &c." "Manas" is that by which one thinks, i.e., the internal organ; and that is Brahman, -thus should one meditate. This philosophy of the Self is with regard to the body. Next, we are going to explain it with reference to the gods: One ought to meditate upon the A' kasu as Brahman. Thus, becomes taught the philosophy of Brahman, both with regard to the body, and with regard to the gods. Inasmuch as both A'kâsa and Mind are subtle in character, and Brahman is approachable by means of the Mind, it is only proper to meditate upon the mind as Brahman. The same with A'kâsa, inasmuch as much as this also is subtle, allpervading, and free from limitations. तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादचक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पाद आदित्यः पादौ दिशः पाद इत्युभयमेवाऽऽदिष्टं भवत्यध्यात्मं चैवाधिदैवतं च ॥ २ ॥ That Brahman has four feet. Speech is one foot, odour is one foot, the eye is one foot, the car is one foot ; this with reference to the body. Now, with reference to the gods: fire is one ·02 THE CHHA'NDOGYA UPANISHAD foot, air is one foot, the Sun is one foot, the quarters are one foot. Thus, become taught both that with reference to the body, and that with reference to the gods. (2) Com.-This Brahman, "Mind' by name, has four feet. How is the Mind-Brahman four-footed ?: Speech, odour, eye and ear are the feet. This with reference to the body. Now that with reference to the gods, as regards Brahman named “ A'kâsa'; Fire, Air, Sun and the Quarters are the four feet. Thus, comes to be taught both the four-footed Brahman,--that with reference to the body, and that with reference to the gods. वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥३॥ Speech is the fourth foot of Brahman. It shines and warms with the light of Fire. One who knows this shines and warms up with renown, fame and Brahmic glory. (3) Com.---Speech is the fourth foot of Mind- Brahman, in comparison to the other three feet. Because it is by means of the foot of Speech that the Mind approaches the denotable objects, cow, &c. Therefore, Speech is like a foot of Mind. In the same manner, Odour is a foot. Because it is through Odour that the Mind approaches objects of smell. Similarly, the Eye is a foot; the Ear is one foot, &c. This constitutes the four-footed character of the Mind-Brahman, with regard to the body. Now, with regard to the gods-Fire, Air, Sun and the Quarters are the feet of the A'kâsa- Brahman, attached to it, like the feet of the cow to its belly. Hence, the ·WITH SRI SANKARA'S COMMENTARY 203 fire, &c., are called the feet of A'kâsa. Thus comes to be taught the four-footed, both with regard to the body and to the gods. Among these, Speech is the fourth foot of the Mind-Brahman; and this shines and warms, with the divine light of Fire. Or again, Speech, when inflamed by the food of fire, in the shape of oils, butter, &c., comes to shine and warm ;--that is, comes to be encouraged to know. The result accruing to the knower of this is that one who knows what has been said before, comes to shine and warm with fame, renown and Brahmic glory. प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ४॥ Breath (Odour) is the fourth foot of Brahman, It shines and warms with the light of Air, One who knows this shines and warms with renown, fame and Brahmic glory. चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ५ ॥ The Eye is the fourth-foot of Brahman. It shines and warms with the light of the Sun. One who knows this shines and warms with renown, fame and Brahmic glory. श्रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिोतिषा भाति च तपति च भाति च तपति कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद ।। ६ ॥ dae ·204 THE CHHA'NDOGYA UPANISHAD The Ear is the fourth-foot of Brahman. It shines with and warms with the light of the Quarters. One who knows this shines and warms with fame, renown and Brahmic glory, (6) Com.-- In the same manner, Odour is the fourthfoot of Brahman. It shines and warms, for the purposes of smell, with Air. In the same manner the Eye shines and warms with the Sun, for the perception of colour, and the Eye with the Quarters, for the perception of sound. And the result accruing to one who knows this, is the accomplishment of Brahman everywhere. The repetition is meant to signify the end of the philosophy, Thus ends the Eighteenth Khanda of Adhyâya IlI. ADHYAYA III. KHANDA XIX. आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमन आसीत् । तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्ण चाभवताम् ॥ १ ॥ The Sun is Brahman,--such is the teaching ; and its explanation is this : In the beginning this 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 the two halves of the egg, one of silver, the other of gold. (1) Com..The Sun has been spoken of as a foot of Brahman and now begins the section wherein it is ·WITH SRI SANKARA'S COMMENTARY 205 6 :? are shown that one should think of it as the full Brahman. That the Sun is Brahman is the teaching; and its explanation is now given. In the beginning, the whole universe, prior to its appearance, was non-existent,-i eos a state when its Name and Form had not been manifested; and not existent not signifying an absolute non-entity. Because the theory of the Univers being produced out of nonentity is negatived by direct assertions like "How could entity be produced out of non-entity?" "It may be that the fact of the Universe being a nonentity may be another alternative theory." No; because such alternative processes only possible with regard to Actions, and never with regard to the definite character of a thing. “Is this, then, always non-existent ?" No: we have already explained this to mean that, not having its Name and Form differentiated, it was as if nonexistent. But the eva in the Text has a definitive force; (and so it would mean that the world was an absolute non-entity).” True: but this does not totally deny the possibility of existence. The fact is that the word “existent" is found to be used only with regard to that which has its Name and Form differentiated; and this differentiation, or manifestation, of the Name and Form of the Universe almost always proceeds from the Sun; for, in its absence all being pitch dark, nothing could be recognised; hence, the sentence may be taken as eulogising the Sun, and meaning that even though an entity, even prior to its creation, yet it appears to be non-existent-this gy of the Sun being meant to show that it is capable of being thought ·206 THE CHHA'NDOGYA UPANISHAD 66 of as Brahman. The use of the word existent" in the world is due to the Sun ; just as, in the absence of the excellent king Purnavarmâ, his kingdom, is, as if it were, non-existent. What is meant to be understood here is neither the existence nor the non-existence of the Universe, hut only the teaching that the Sun is Brahman. Specially so, as in the end, the whole section is summed up in the sentence one should worship the Sun as Brahman ". " It became existent " That which, prior to its appearance, was called non-existent,'-being dormant and inert, as if 'non-existent-because turned towards an existent effect, having its activity aroused a little; and thus became 'existent' i.e., mobile. "It grew" : by means of a slight manifestation of Name and Form --just like the sprouting seed. It became further materialised; and from this materialised water came out the egg. The long a in A'nda'is a peculiar Vedic form. This egg lay-i,e., continued in the same form--for the period of time known as a "year. " After the expiry of this year, it burst open, like the eggs of birds. And of this broken egg, there appeared two halves, one of silver, and another of gold, तद्यद्रजत सेयं पृथिवी यत्सुवर्णः सा द्यौर्यज्जरायु ते पर्वता यदुल्वर समेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदकर स समुद्रः ॥ २ ॥ The silver one was this earth; the golden one, the sky; the thick membrane was the mountains ; the thin membrane was the mist with the clouds ;

·WITH SRI SANKARA'S COMMENTARY 207 the veins were the rivers, and the fluid in the stomach was the Sea. Com.-- Among the two halves, the one that was of silver became the earth, meaning the lower half of the egg. The golden half was the sky; the higher regions, the upper half of the egg. The thick membrane, covering the embryo, that appeared at the breaking of the egg into two, became the mountains. The thin membrane that covered the embryo, became the mist together with the clouds, Those that were the veins of the embryo when born, hecame the rivers. The fluid that was in its stomach became the Sea. अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽ नूदतिष्टन्त्सर्वाणि च भूतानि सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे my FIXAT: 1311 And what was born from it was the Sun. When he was born, shouts of hurrah arose, as also all beings, and all objects of desire. Therefore, wherever the Sun rises and sets, shouts of hurrah arise, as also all beings, and all objects of desire. (3) Com.--Now, that which was born out of that embryo, was the Sun; and when he was born, loud shouts of hurrah arose ; just as they arise at the birth of the first son of a King ; so also did arise all beings, mobile and immobile, as also objects desired by these beings, --such as wife, clothing, food and the like. And because the production of the beings and the objects of their desire depends upon the birth of the Sun, therefore all ·208 THE CHHA'NDOGYA UPANISHAD soon even now-a-days, whenever the Sun rises and sets, or the sentence may only mean, whenever the Sun, returns-on account of this alone, shouts of hurrah arise, and also all beings and the objects of their desire. These phenomena are well-known, as happening at the rise of the Sun. स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेन. माधवो घोषा आ च गच्छेयुरुप च निभ्रेडेरनिनेडेरन् ॥ ४ ॥ If any one, knowing this, meditates upon the Sun as Brahman, pleasant shouts will approach him, and will continue,-Yea will continue. Com. If any one knows the Sun as endowed with the excellent properties described above, and meditates upon It as Brahman, then he reaches Its stateme, becomes identifled with it. And there is also some visible result. Joyous shouts will soon approach him. Joyousness of the shout lies in the fact of the experiences being free from all taint of evil. * Will approach him, and will continue" : i.e., they will not only approach, but also continue to give him pleasure. The repetition 'is meant to signify the end of the Adhyâya. Thus ends the Nineteenth Khanda of Adhyâya 1II. Thus ends the Thiril Adhyâya.

·Ha signifies the The Chha'ndogya Upanishad. ADHYAYA IV. KHANDA 1. जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक्य आस स ह सर्वत आवसथान्मापयांचक्रे सर्वत एव मेऽत्स्यन्तीति ॥ १ ॥ There lived a descendant of Jânasruti, his great-grandson, who was a pious giver, generous, and having much cooked food. He built restingplaces all round, thinking that 'everywhere they may eat of mine.' (1) Com.-Before this, has been explained the imposition of Air and Odour, of the character of the feet of Brahman. Now, the Text begins a new section wherein it is shown that they are to be meditated upon as Brahmun itself. The introdinction of the story is with a view to make the subject easily comprehensible, and also for showing the method of imparting the knowledge referred to. By means of the story it will be shown that pious generosity and calmness, &c., are the means to the acquiring of the knowledge, Jânâsruti descendant of Janasruti. fact being based on tradition. Pautrậyana" grandson of the son. He was a "pious giver "-2.e., he bestowed gifts upon Brâhmanas with due respect. "Generous"--one who is disposed to give 66 a ·210 THE CHHA'NDOG YA UPANISHAD to say, much. “Having much cooked food "-.e., in whose house plenty of food was cooked every day; that is he used to have much food cooked in his house, for the hungry. Such a great-grandson of Jânasruti lived at a certain place, at a particular time. He got resting houses built everywhere, on all sides, in all villages and towns. He did this with the motive that 'in these resting places people would live and eat of the food given by me.' अथ ह ह सा निशायामतिपेतुस्तदैव ह५ सो हर समभ्युवाद हो होऽयि भल्लाक्ष भल्लाक्ष आनश्रुतेः पौत्रायणस्य समं दिवा ज्यो- तिराततं तन्मा प्रासाङ्क्षीस्तत्त्वा मा प्रधाक्षीरिति ॥ २॥ Once at night some flamingoes flew along. One flamingo said to the other flamingo: 'Hey, O shortsighted friend, the bright glory of Jûnasruti's grandson has spread like Heaven. Do not touch it, lest it should burn you.' (2) Com.-Once upon a time during the summer, when the king was sitting on the top of his palace, some flamingoes flew along at night. Certain sages or gods, having been pleased with the generosity of the king, had assumed the shapes of flamingoes and flew along in his view (with the purpose of seeing him and showing themselves to him). Among these flamingoes, the one that was flying behind addressed the other who was flying away in front calling him as Hey 0 Bhalláksha!",--the repetition being meant to show respect for the object to be seen, just as one says "Look, look." The nanie . Bhallaksha' signifies short-sightedness. Or, he may have been frequently pained by the other often taunting him with a superior know- ·WITH SRI SANKARA'S COMMENTARY 211 46 66 ledge of Brahman that the latter possessed : and hence with anger, he addresses him as Bhallâksha" (short-sighted). Equal to the Heavenly Regions, has spread the glorious lighi of Jâ nasruti's greatgrandson due to his great generosity ;- that is to say, his glory has touched the Heavens. Or Diva" may be taken as meaning “Day." Do not come in contact with that light, lest a contact with that light should burn you. The verb “Pradhâkshih" is to be taken as being in the Third Person. तमु ह परः प्रत्युवाच कम्बर एनमेतत्सन्त५ सयुग्वानमिव रै- कमात्थेति यो नु कथ५ सयुग्वारैक इति ॥ ३ ॥ The other replied: 'How can you speak of him, being what he is, as if he were Raikva with the cart ?' Of what sort is this Raikva with the cart? (3) Com.When be had said this, the one going in front replied: “Oh this king is a mean fellow, being what he is "-this being added with a tone of reproach--" and yet, you talk of him so high, as if he were Railva, with the cart ;" that is to say, you talk of this man, as you would of Raikva. The meaning is that when this man is not at all like Raikva, it is not proper to speak of him, as if he were Raikva." The other said: what sort of man is this Raikva with the cart, of whom you are talking, O short-sighted one?" The other said : “Listen, what sort of man that Raikva is." यथा कृतायविजितायाधरेयाः संयन्त्येवमेन सर्व तदभिसमैति यकिंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति 64 118.11

·212
THE CHHA'NDOGYA UPANISHAD
64
as
a
one
66
and
66
are
Just as all the lower castes (of the dice) belong
to one who has won with the Krita-caste, so does
belong to him whatever good the men do. He
also who knows what he knows, he is thus spoken
of by me.
(4)
Com. Just as,
in the ordinary world, at a
game of dice, one who wins the caste, numbered
four' known Krita, "-to such
belong all the lower castes--bearing the numbers
one, two, and three, and named Tretâ " "Dvâparca".
Kali; that is to say, these latter
included in the former, on account of the lower
numbers already existing in the Krita-caste bearing
the number four' ; so exactly, in the same manner,
to Raikva resembling the Krita-caste, belong all the
rest resembling the castes, Tretâ and the rest. What
is the "all” that belongs to him, It is all the good
that men do, i.e., all their virtuous deeds become the
deeds of Raikva. That is to say, in the result
accruing to him are included the results of all the
virtuous deeds of other living beings. Same is the
case with others also, who know what he knows. If
one knows what Raikva knows, then to such a one
also, as to Raikva, belong the results of all the
virtuous deeds of living beings. That is to say, one,
who is thus spoken of me, as possessed of the
knowledge, comes to resemble the Krita-caste, just
like Raikva.
तदु ह जानभुतिः पौत्रायण उपशुश्राव स ह संजिहान एव
क्षत्तारमुवाचाकारे ह सयुग्वानमिव रक्कमात्थेति यो नु कथर सयुग्वा
रैक्व इति ॥ ५ ॥

·WITH SRI SANKARA'S COMMENTARY 213 Jânasruti's great-grandson overheard this; and as soon as he woke up, he spoke to the door-keeper: 'O friend go and speak to Raikva with the cart.' "Well, what sort of man is this Raikva with the cart.' (5) यथा कृतायविजितायाधरेयाः संयन्त्येवमेन सर्व तदभिसमैति यत्किच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति & Just as all the lower castes belong to one who has won with the Krita-caste, so does belong to him whatever good the men do. He also who knows what he knows, he is thus spoken of by me. Com. --The king, Jậnasruti's great-grandson, lying upon the top of his palace overheard the above conversation of the flamingoes, de precating him, and praise another learned person Raikva. And frequently cogitating over that conversation of the flamingoes, he passed the remaining portion of the night. Then, having been roused from his slumber by the eulogistic chants of the bards, spoke to the door-keeper, as as he awoke, 'O friend, did you speak of me as of Raikva with the cart?! The meaning being that it is he who is worthy of praise, and not I. Or, the meaning may be-" Go and speak to Raikva with the cart, that I am desirous of seeing him. 'Eva' may be taken as having a restrictive force, or as having no signification. The gate-keeper desirous of fetching Raikva, and knowing the king's mind, replied: 'What sort of man is this Raikva with the cart?' He asked this with a view to know his distinguishing characteristics, before he went to fetch soon ·214 THE CHHA'NDOGYA UPANISHAD him, as ordered by the king. The king repeated what Bhallâksha had said. (5,6) स ह क्षत्ताऽन्विष्य नाविदमिति प्रत्येयाय तर होवाच यंत्रारे ब्राह्मणस्यान्वेषणा तदेनमर्छति ॥ ७ ॥ The gate-keeper having looked for him, came back, (saying) 'I found him not'. He said: 'Oh, where a Brâhmana should be searched, there go for him.' (7) Com.-Keeping the instructions in his mind, the gate-keeper went to villages, and towns, and having looked for Raikva, came back, saying 'I did not find him.' The king then said to the gate-keeper : Where the knowers of Brahman should be searched min solitary places, in the forest or on the banks of rivers-, there go, and look for this Raikva.' सोऽधस्ताध्छकटस्य पामानं कषमाणमुपोपविवेशत हाभ्युवाद त्वं नु भगवः सयुग्वा रैक इत्यह५ ारा ३ इति ह प्रतिजज्ञे स ह क्षत्ताऽविदमिति प्रत्येयाय ।। ८ ।। He went near him, while he was underneath a cart, scratching his itch. He addressed him: 'Sir, are you Raikva with the cart ?' He said: 'Well, yes, I am.' The gate-keeper came back (saying) 'I have found him.' (8) Com.--Having been thus ordered, the gatekeeper, looking for him in solitary places, found him lying underneath a cart, scratching his itch, and thinking him to be Raikva with the cart, went and respectfully sat near him; and addressed Raikva thus : 'Sir, are you Raikva with the cart?' Being thus asked, he replied in an off-hand manner: 'Yes, ·WITH SRI SANKARA'S COMMENTARY 2 15 I am.'. Having thus known him, the gate-keeper came back, saying 'I have found him.' Here ends the First Khanda of Adhyâya IV. ADHYA'YA IV. KHANDA II. तदु ह जानश्रुतिः पौत्रायणः षट् शतानि गवां निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे तर हाभ्युवाद ॥ १ ॥ Then Jânasruti's great-grandson took with him six hundred cows, a necklace and a carriage with mules, and went over to him, and said. (1) Com.--The king, understanding Raikva to be anxious to settle as a house-holder, and as such desiring wealth, took with him some riches, in the shape of six hundred cows, a necklace and a carriage with mules attached and went to Raikva. And having gone there, spoke to him, रैकेमानि षट्र शतानि गवामयं निष्कोऽयमश्वतरीरथो नु म एतां भगवो देवता शाधि यां देवतामुपास्स इति ॥ २ ॥ Raikva, here are six hundred cows, a necklace, and a carriage with mules. Now, sir, teach me that Deity which you worship. (2) Com.-- Raikva, I have brought for you these six hundred cows, this necklace and this carriage with mules. Accept these riches, Sir, and teach me that Deity which you yourself worship, -ie. , instruct me in the science of that Deity.

·19 216 THE CHHANDOGYA UPANISHAD तमु ह परः प्रत्युवाचाह हारेत्वा शूद्र तवैव सह गोभिरस्त्विति तदु ह पुनरेव जानश्रुतिः पौत्रायणः सहस्रं गवां निष्क्रमश्वतरीरथं दुहितां तदादाय प्रतिचक्रमे ॥ ३ ॥ The other replied to him : 'Fie, Fie! this necklace and carriage with the cows be thine, O Sûdra' Then Jânasruti's great-grandson took with him a thousand cows, a necklace, a carriage with mules, and his daughter, and went over to him. (3) Com.-Raikva replied to the King who had addressed him as above. The indeclinable 'Aha' is elsewhere used to signify resentment; but here it means nothing; because of the separate use of the word "- Eva." This carriage with the necklace and the cows may be thine-let then be with yourself, I do not require these, when they are enough for my purpose. O Súdra "-the person addressed being a king, because he had a gate-keeper, as said above,--and a Sudra not heing entitled to approach a Brâhmana for the purpose of receiving instructions,--how is it that Raikvu spoke what was not true, in addressing the king as Súdra?" The old Teachers have explained this point thus : By addressing him as “ Sûdra," the Sage Raikva shows that he already knows what is passing in the king's mind: the word, Sudra" meaning 'one who is melting (dravati) with sorrows at hearing the greatness of Raikva, as spoken of by the flamingoes.' Or, it may be that the king is addressed as because he comes for instruction, with an offering of riches, like a Sudra, and not with proper obeisance and attendance, as befits the high er castes; and it does not mean that the king is a 66 66 "Sîdru" > 1 ·WITH SRI SANKARA'S COMMENTARY 217 Sidra by caste. Others however explain that Raikva addressed him 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. The king, knowing the Sage's wishes took with him a thousand cows, &c., and over and above all this, he also took his own daughter as a proper wife for the Sage, and then went over to him. त हभ्युवाद रैकैद सहस्रं गवामयं निष्कोऽयमश्वतरी रथ इयं जायाऽयं ग्रामो यस्मिन्नास्सेऽन्वेव मा भगवः शाधीति ॥ ४ ॥ He said to him: 'Railva, here are a thousand cows, this necklace, this carriage with mules, this wife, and this village in which you dwell. Now Sir teach me.' तस्या ह मुखमुपोद्गृह्णानुवाचाऽऽजहारेमाः शूद्रानेनैव मुखेना- ऽऽलापयिष्यथा इति ते देते रैक्वपर्णा नाम महावृषेषु यत्रास्मा उवास तस्मै होवाच || ६॥ Holding her mouth, he said: 'You have brought these, O Sûdra; by this mouth alone do you make me speak.' These are the villages named Raikvaparnâ, in the country of the Mahâvrishas, where he lived. He then said to him. (5) Com.-" Raikva, here are a thousand cows, this necklace, this carriage with mules, and this my daughter as a wife for you, I have brought for you; and this village in which you dwell, this I offer to you. Accept all this, and instruct me, O Sir." Being thus addressed Raikva held the mouth of the king's daughter-the mouth being the door for the imparting of knowledge. There is a well-known declaration of knowledge to this effect:" A life of Det ·218 THE CHHA'NDOGYA UPANISHAD studentship, giving of wealth, Intelligence, Knowledge of Veda, Affection of Knowledge itself-these six are my heavens." Knowing this, Raikva, holding up her mouth, said : "You have really brought all these cows, and these riches,-and thou hast done well” (this much is understood). “O Sadra" is only an imitation of what he had said before, but with no other intent. "It is by this mouth alone, the heaven of Knowledge, that you make me speak These are the villages known as Raikvaparna” in the country of the Mahâvrishas,-in which villages Raikva dwelt;these very villages did the king give to Railcva. And when the king had given him all this wealth, Raikva spoke to him about the Knowledge (of the Deity he wanted to be instructed about.) $4 now." Thus ends the Second Khanda of Adhyâya IV. ADHYA'YA IV. KHANDA 1.1. वायुवि संवर्गो यदा वा अग्निरुद्वायति वायुसेवाप्येति यदा सू- योऽस्तमेति वायुमेवाप्येति यदा चन्द्रोऽस्तमेति वायुमेवाप्येति॥ १॥ Air indeed is the absorbent. For when Fire goes out, it goes into Air; when the Sun sets, it goes into Air; and when the Moon sets, it goes into Air. Com."Air indeed is the absorbent ;"" Vâva" has a definitive force." Absorbent" is that which ·WITH SRI SANKARA'S COMMENTARY 219 ce 44 absorbs, takes in, or swallows up ;--2.0., that which absorbs, into itself the deities of Fire, &c., mentioned below. The quality of Absorption is to be meditated upon, like the Air; because it is exemplified as being included in the Krita-caste. But how does the Air come to have the character of an absorbent ? It is explained :-When Fire goes out, i.e., becomes extinguished, then it goes into Air; that is to say, becomes identified with Air. Similarly, when the Sun sets, it goes into Air. And when the Moon sets, it goes into Air. But, how is it that the Sun and Moon are said to be absorbed into Air, while, as a matter of fact, they continue in their own shapes ?” This does touch the position. The above assertion is based upon the fact of their setting being due to Air. It is by Air that the Sun is made to set ; inasmuch as motion proceeds from Air. Or the explanation may be that at Universal Dissolution, the Sun and the Moon lose their respective forms, and become resolved into simple Light; and, as such, become absorbed into Air. यदाऽऽप उच्छुष्यन्ति वायुमेवापियन्ति वायुयवैतान्सर्वान्सं- वृक्त इत्यधिदैवतम् ॥२॥ When water dries up, it goes into Air. For, Air indeed absorbs them all. This with regard to the gods. (2), Com.-When water dries up, it goes into Air. Because it is Air that absorbs all the aforesaid powerful deities. Hence, Air, being the great Absorbent, is to be meditated upon as such. Thus has been explained the philosophy of the Absorbent with regard to the gods. SEN ·220 THE CHHA'NDOGYA UPANISHAD (3) अथाध्यात्मं प्राणो वाव संवर्गः स यदा स्वपिति प्राणमेव वा- गप्येति प्राणं चक्षुः प्राण श्रोत्रं प्राण मनः प्राणो ह्येवैतान्सर्वान्सं- वृक्त इति ।।३।। Now, with reference to the body, Breath indeed is the Absorbent. When one sleeps, Speech goes into Breath ; Sight goes into Breath, Hearing goes into Breath ; Mind goes into Breath. For Breath indeed absorbs all this. Com.Next follows the philosophy of the Absorbent with regard to the body: The Breath in the mouth is the Absorbent. When the man sleeps Speech goes into Breath, -as Fire goes into Air ;- and into Breath go also seeing, hearing and mind. Because Breath indeed absorbs all these, Speech and the rest. तौ वा एतौ द्वौ संवर्गों वायुरेव देवेषु प्राणः प्राणेषु ।। ४ ॥ These two indeed are the two Absorbents : Air among the gods, and Breath among the senses. Com.-These two indeed are the two Absorbents-mendowed with absorbing properties. Air is the Absorbent among the gods, and the Breath in the mouth is the Absorbent among the senses, Speech and the rest. अथ ह शौनकं च कापेयमभिप्रतारिणं च काक्षसेनि परिविष्य- माणौ बह्मचारी बिभिक्षे तस्मा उ ह न ददतुः Once while Saunaka Kâpeya and Abhipratāri Kakshaséni were being waited upon at their meals, a religious student begged of them. They did not give him anything. (5) ·WITH SRI SANKARA'S COMMENTARY 221 Com.-With a view to eulogise the aforesaid Absorbents, a story is added. Once upon a time, the son of Saunaka, of the family of Kapi, and one Abhipratâri, the son of Kûkshasénu were sitting at their meals, being waited upon by the cooks; and a certain arrogant religious student, knowing Brahman, begged of them. They understood the sbrudent to be proud of his knowledge of Brahman, and with a view to question him, they did not give him anything ; just to see what he would say to them. स होवाच महात्मनश्चतुरो देव एकः कः स जागार भुवनस्य गोपास्तं कापेय नाभिपश्यन्ति मा अभिप्रतारिन्बहुधा वसन्तं य- स्मै वा एतदन्नं तस्मा एतन्न दत्तमिति ।। ६ ।। He said : The one God, Prajâpati-swallowed up the four great ones; he, the guardian of the Universe. Him 0 Kapéya, mortals do not see ; O Abhipratûrin, though he dwells in many ways. He for whom this food is, to Him it has not been given.' (6) Com.The religious student said: The four great ones are in the Second Person, Plural, The one God”-il., Air (swallowing) Fire, &c., and Breath, Speech, &c. “Kah" the Prajapati--- that swallowed up." Some people explain as who is it that swallowed, &c." The Universe" Bluvana is that wherein creatures are born ; that is to say, the Earth, &c., comprising the whole Universe ; of this Universe, the guardian "-ie., the protector. Him, the Kah" (i.l., Prajâpati), know not the mortals, devoid of wisdom, 0 Kapéya, and O Abhipratârin,-though He dwells in many 46 11 *"6 66 ·222 THE CHHA'NDOGYA UPANISHAD ways-such as with reference to the Body and to the gods, &c. He, for whom, every day, food is prepared and offered,--to him, Prajapati, this food has not been given. तदु ह शौनकः कापेयः प्रतिमन्वानः प्रत्येयायाऽऽत्मा देवानां जनिता प्रजाना हिरण्यदः ष्ट्रोवभसोऽनसूरिर्महान्तमस्य महिमान- माहुरनद्यमानो यदनन्नमत्तीति वै वयं ब्रह्मचारिन्नेदमुपास्महे दत्तास्मै भिक्षामिति ॥ ७॥ The Saunaka Kapéya, pondering over it, went over to the religious student, (and said): It is the Self, the creator of the gods, and of all beings, with undecaying teeth, the Eater, not without intelligence. They describe His magnificence to be very great indeed, because without being eaten, He eats even what is not food. We, O student, meditate upon this (Brahman).' (Then he said to servants) 'give him food.' (7) Com.-Pondering over what the student had said, Saunaka went near him, and said: 'We do see Him, whom, you say, no mortals see.' How ? It is the Self of all mobile and immobile beings; and again It is that which absorbs into Itself the gods, Fire, &c., and then again brings them forth-being, in the shape of Air, the creator of Fire, &c., with reference to the gods, and with reference to the body, the creator of the beings, Speech and the rest. Or, the meaning may be that It is the Self of the gods. Fire, Speech, &c., and the creator of all beings, mobile and immobile. With undecuying teethi".-.e, whose teeth are not damaged." The eater having the character of being such. "Not unintelligent"-me., Intelligent. his ·WITH SRI SANKARA'S COMMENTARY 223 And the knowers of Brahman describe the magnificence, of this Prajâpati to be very great, lic., illimitable; inasmuch as without being eaten Himself, He eats what is not, (common) food, such as Fire, Speech, &c. ' Vâ'has no meaning here : “We, O student, it is such a Brahman, as described above, that we meditate upon.' The construction is-“ We meditate, &c.”“while others say that they do not meditate upon this Brahman, but on the supreme one." Having said this, he ordered his servants to give him food. तस्मा उ ह ददुस्ते वा एते पञ्चान्ये पञ्चान्ये दश सन्तस्त त्कृतं तस्मात्सर्वासु दिक्ष्वक्षमेव दश कृत सैषा विराडन्नादी तये- द५ सर्व दृष्ट५ सर्वमस्येदं दृष्टं भवत्यन्नादो भवति य एवं वेद य एवं वेद ।। ८ ।। They gave it to him. Now, these five and the other five, making ten, are the Krita (caste). Therefore, in all quarters, those ten are the food, and the Krita. This is Virât, the eater of food. By moans of this, all becomes seen, One, who knows this, sees all this, and becomes an eater of food,--Yea one who knows this. (8) Com.-They gave him the food. The five" are those that are absorbed, Fire, &c., together with that which absorbs them-Air ; the "other five" are Speech, &c., together with Breath. These become ten in number, and thus constitute the Krita caste. One caste has the number four, and hence they (the absorbed) are four; another caste is numbered three, and they are also three (leaving off one); the third is numbered two, and they are also two (leaving off two in each); and the last is ·224 THE CHHA'NDOGYA UPANISHAD 65 16 >> counted one; and the Absorbent is one (in each case); and this latter is different from the rest. Thus, these numbers (4, 3, 2, 1) making up ten, constitute the Krita caste. Since this is so, therefore, in all the ten quarters, Fire, &c., together with Speech, &c., are the the food --because of the number ten being common to both; says the Sruti : The Virât consisting of ten syllables is food." Therefore, the Fire, &c., are the food, because of their number being ten ; and for the same reason they are the Krita; because all the castes are included in the Krita caste, as we have already explained. “This is Virât " containing ten syllables, is food and also the eater of food," because of its being the Krita. In the Krita the number ten is included : hence, the Virât is an eater of food. One who knows this becomes identified with the ten deities, comes to be Virât, through the number ten, and thereby becomes food,--and by the member of the Krita caste, he becomes the eater of food. By this eater of food," all this " world, located in the ten quarters, becomes seen;" that is to say, by means of the member of the Krita caste, all things come to be realised come to be realised. And one who knows all this becomes the member of the Krita caste, and as such comes to realize (and obtain) all things related to the ten quarters. And further one who realises the above becomes an eater of food. The repetition is meant to signify the end of the treatment of the particular method of meditation. $6 Thus end the Third Khanda of Adhyâya IV.

·ADHYA'YA IV. KHANDA IV. सत्यकामो ह जाबालो जबालां मातरमामन्त्रयांचक्रे ब्रह्मचर्य भव- ति विवत्स्यामि किंगोत्रो न्वहमस्मीति ॥ १ ॥ Satyakamu Jabâlâ addressed his mother : "Mother, I wish to lead the life of a religious student; of what family am I?' (1) Com.--Now begins the laying down of the propriety of having the idea of Brahman with regard to Speech, Fire, &c., eulogised above, as food and food-eater', as constituting the Universe,--this latter being divided into sixteen parts; and a story is related with a view to show that Faith and Penance are subsidiaries to the meditation of Brahman. Satyakûma, by name, the son of Jabâlâ, Jabâlâ, addressed Jabâlû his mother, and said: 'O mother I wish to lead the life of a student at the Teacher's place, for the purpose of studying the Veda. Of what family am I? To what family of Rishis do I belong ?' सा हैनमुवाच नाहमेतद्वेद तात यद्गोत्रस्त्वमसि बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साऽहमेतन्न वेद यद्गोत्रस्त्वमसि ज- बाला तु नामाहमस्मि सत्यकामो नाम त्वमसि स सत्यकाम एव जाबालो ब्रुवीथा इति ॥२॥ She said to him: 'I do not know my child; of what family thou art. In my youth, when I had 15 ·226 THE CHHA'NDOG YA UPANISHAD as a. to move about much, as a servant, I conceived thee. So I do not know of what family thou art. But I am Jabâlâ by name, and thou art Satyakûma by name; so mention thyself Satyakûma Jabala.' (2) Com.-Having been thus questioned, Jabala replied to her son: "I do not know your family, O child." Being asked as to why she did not know it, she said: "In my husband's house, I had to move about much, in attending upon guests, &c.; and being constantly moving about, I had no time' to ask about and know the name of your family. "In my youth''--i.es, that was the time when I conceived thee, and it was then that thy father died. Therefore, having been left without protector, I do not know to which family thou belongest. I am Jabûl û by name, and thou art Satyakama by name; so say to thy Teacher that thou art Satyalsama Jabala ; That is to say, "if the Teacher happens to ask thee.' स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्य भगवति वत्स्याम्यु- पेयां भगवन्तमिति ॥ ३॥ तर होवाच किंगोत्रो नु सोम्यासीति स होवाच नाहमेतद्वेद भो यद्गोत्रोऽहमस्म्यपृच्छं मातरः सा मा प्रत्यब्रवीद्बह्वहं चरन्ती परि- चारिणी यौवने त्वामलभे साऽहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाऽहमस्मि सत्यकामो नाम त्वमसीति सोऽहर सत्यकामोजा- बालोऽस्मि भो इति ।। ४ ।। Having gone to Gautama, the son of Haridru. mat, he said : ' I wish to become a Brahmachari with you Sir ; may I approach you." (3) " ·WITH SRI SANKARA'S COMMENTARY 227 He said to him : Of what family art thou, my friend ?' He replied : "Sir, I do not know of what family I am. I asked my mother, and she said-'In my youth, when I had to move about much, as a servant, I conceived thee ; so I do not know of what family thou art; but I am Jabâlâ by name, and thou art Satyalcâma by name.' Therefore, I am Satyakûma Jabâlâ, Sir.” (4) Com.--Satyakâma went over to Gautama, the son of Haridrumat, and said to him: “Revered Sir, I wish to live with you a religious student; may I approach you, as your disciple ?" Gautama said: Of what family art thou, my friend ?' as it is only one whose family has been ascertained that can be accepted as a disciple. Having been thus asked, Satyakama replied: " I do not know of what family I am. I had asked my mother, and she told me I had to move about, &c., &co-as before). I precisely remember what she said. I am Satyakama Jabala, Sir." तः होवाच नैतद्ब्राह्मणो विवक्तुमर्हति समिधः सोम्याऽऽहरोप त्वा नेष्ये न सत्यादगा इति तमुपनीय कृशानामबलानां चतुः- Tal at Participen aan: hafa aparu- नुवाच नासहस्रेणाऽऽवर्तयेति स ह वर्षगणं प्रोवास ता यदा सह- स्त्र संपेदुः ॥ ५ ॥ He said to him :' None but a Brahmana could thus speak out. Fetch the fuel ; O friend, I shall initiate thee. Thou has not flinched from the truth.' Having initiated him, he chose four hundred lean and weak cows, and said to him: Go with these.' And while taking them away, he said: 'I may not

·228
THE CHHA'NDOGY. UPANISHAD
return without a thousand (cows).' He dwelt away
a number of years, when the cows became a
thousand.
(5)
Com.-Gautuma said to him : "Such a straight-
forward assertion none but a Brâhmana could make;
because it is Brahmanas and not others, that are
naturally straightforward. Since thou has not
flinched from truth, the characteristic of your caste;
hence, inasmuch as thou art a Brâhmand, I shall
initiate thee. Therefore, go and fetch some fuel
for the Homa of the preliminary rites for thy
purification (preparatory to the initiation).” And
having said this, he initiated him, he chose four
hundred of the leanest and weakliest cows out of
his herd, and said to him: "My friend, go with
these. Having been thus ordered Satyakûma drove
them away; and while doing this he said: “I
may not return without fully one thousand cows."
Having said this, he took the cows to a forest
where there was plenty of grass and water, and no
opposition ; and there he dwelt long, for a certain
number of years. Having been properly tended, the
cows became a full thousand.
22
Thus ends the fourth Khanda of Adhyāya IV.
ADHYA'YA IV.
KHANDA V.
अथ हैनमृषभोऽभ्युवाद सत्यकाम ३ इति भगव इति ह प्रति-
शुश्राव प्राप्ताः सोम्य सहस्र स्मः प्रापय न आचार्यकुलम् ॥ १ ॥

·WITH SRI SANKARA'S COMMENTARY
229
Then the Bull said to him : Satyakâma !' He
replied : 'Sir !? 'We have reached a thousand, o
friend, carry us to the Teacher's house.' (1)
Com.-Him, thus equipped with Faith and
Penance, the Deity of the Air, connected with the
Quarters having become satisfied, entered into the
bull; and with a view to help him, the bull called
him by his name 'Satyakûma ;' and he replied :
Sir'! The bull said: "O friend, we have reached
a full thousand as promised by you; so carry us to
the house of the Teacher."
ब्रह्मणश्च ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच
प्राची दिकला प्रतीची दिला दक्षिणा दिवालोदीची विक्लप
सोम्य चतुष्कलः पादो ब्रह्मणः प्रकाशवानाम ॥ २ ॥
I will declare to you the foot of Brahman. Tell
it to me. The East is one quarter, the West is one
quarter, the South is one quarter, and the North
is one quarter. This, O friend, is Brahman's four-
quartered foot, named Luminous.
(2)
Com.." And further, I will declare to you the
foot of Brahman." Being thus addressed, Satya-
kama, replied: "Tell it to me, Sir.' Then the Bull
said to Satyakûma : The Last is one quarter,
the fourth part of the foot of Brahman; so are
each, the West, South and North. This, 0 friend,
is the foot of Brahmun, with four parts, whose
name is Luminous'. In the same manner, the
other three feet of Brahman are also four-quartered.
स य एतमेवं विद्वाश्चतुकलं पादं ब्रह्मणः प्रकाशवानित्युपा-
स्ते प्रकाशवानस्मि लोके भवति प्रकाशवतो ह लोकायति य
एतमेवं विद्वा: श्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते ॥ ३॥

·230 THE CHHA'NDOGYA UPANISHAD He who knowing this meditates upon this four-quartered foot of Brahman as named Luminous, becomes luminous in this world ; and he wins luminous worlds, one who knowing this meditates upon the four-quartered foot of Brahman as named Luminous. (3) Com.--If one knowing the aforesaid fourquartered foot of Brahman, meditates upon it, as endowed with splendour, he becomes luminous-il. renowned-in this world ; this is the visible result. The invisible result is that, he wins splendid worlds, connected with the gods, after his death, one who knowing this four-quartered foot of Brahman meditates upon it as the Luminous. Thus ends the Fifth Khanda of Adhyâya IV. ADHYA'YA IV. KHANDA VI. अग्निष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापपांचकार ता यत्राभिसायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राकुपोपविवेश ।। १ ।। Fire will declare to you the (other) foot of Brahman? On the morrow, he drove the cows homeward. And when they came together towards evening, lie having lighted the fire, penned the cows, laid the fuel, sat down behind the Fire, facing the East. (1 ·WITH SRI SANKARA'S COMMENTARY 231 Com.--"Fire will declare to you another foot -having said this, the Bull kept quiet. And on the morrow, Satyakâma, ha ving finished his daily duties, drove the cows towards the Teacher's house. And when the cows, moving slowly towards the Teacher's house, came together towards evening, --then, he, having lighted the fire, penned the cows, and laid fuel on the fire, sat down behind the fire facing the East and bearing in mind the assertion of the Bull. तमग्निरभ्युवाद सत्यकाम ३ इति भगव इति ह प्रतिशुश्राव ॥२॥ The Fire said to him : 'Satyakûma !' He replied: (2) Com.--The Fire called him by his name; and he replied : 'Sir! ब्रह्मणः सोम्य ते पादं ब्रवाणी ति ब्रवीतु मे भगवानिति तस्मै होवाच पृथिवी कलाऽन्तरिक्षं कला द्यौः कला समुद्रः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणोऽनन्तवान्नाम ॥ ३ ॥ Sir!” I shall declare to you, friend, the foot of Brahman. Tell it to me Sir.' He said to him: The Earth is one quarter, the Sky is cne quarter, the Heaven is ono quarter, the Ocean is one quarter. This, my friend, is the four-quartered foot of Brahman, named the endless. (3) Com.--"I will declare to you the foot of Brahman." Tell it to me, Sir." He said tolm: The Earth is one quarter, the Sky is one quarter, the Heaven is one quarter, the Ocean is ore quarter," thus did Fire declare the phil os oily 46 66 .

·232 THE CHHA'NDOGYA. UPANISHAD " of the Self. This, my friend, is the fourquartered foot of Brahman, named the Endless." स य एतमेवं विद्वाश्चतुष्कलं पादं ब्राह्मणोऽनन्तवानित्युपास्ते- ऽनन्तवानस्मिलोके भवत्यनन्तवतो ह लोकाञ्जयति य एतमेवं वि- द्वा५श्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्ते ॥ ४ ॥ One who knowing this meditates upon the fourquartered foot of Brahman, as the Endless, becomes endless in this world : and he wins endless worlds,---one who knowing this, meditates upon this four-quartered foot of Brahman as the Endless. (4) Com.-One who meditates upon the aforesaid four-quartered foot of Brahman, as endowed with the property of endlessness, himself comes to be endowed with that property ; and after death, he wins endless worlds,-one who, &c., &c., as before. Thus ends the Sixth Khanda of Adhyâya IV. ADHYA'YA IV. KHANDA VII. हर सस्ते पादं वक्तेति स ह श्चोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमा- धाय पश्चादग्नेः प्राङोपविवेश ।। १ ।। The Hamsa will declare to you the (other) foot.' On the morrow, he drove the cows homeward. And when they came together towards evening, he, having lighted the fire, penned the .

·WITH SRI SANKARA'S COMMENTARY 233 cows, laid the fuel, sat down behind the fire, facing the East. (1) त ह स उपनिपत्याभ्युवाद सत्यकाम ३ इति भगव इति ह प्रतिशुश्राव ।। २ ॥ Then a Hamsu flew to him and said : “ Satyakúma !' He replied : 'Yes, Sir.' Com. --- Agni told him that the Hamsa would declare to him the other foot of Brahman, and departed. " Hamsa" means The Sun ; because of the similarities of whiteness and the capability of Nying. "On the morrow, &c., &c." as before. ब्राह्मणः सोभ्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाचाग्निः कला सूर्यः कला चन्द्रः कला विद्युत्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणो ज्योतिष्मान्नाम || ३ ॥ स व एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपा- स्ते ज्योतिष्मानस्मॅिल्लोके भवति ज्योतिष्मतो ह लोकाञ्जयति य एतमेवं विद्वा५ श्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ।। ४ ।। I shall declare to you, friend, the foot of Brahman.' Tell it to me, Sir. He said to him : Fire is one quarter, the Sun is a quarter, the Moon is a quarter, the lightning is a quarter. This, my friend, is the four-quartered foot of Brahman, named the Effulgent.' (3) One, who, knowing this, meditates upon the four-quartered foot of Brahman, as the Effulgent, becomes effulgent in this world ; and he wins effulgent worlds.- -one who knowing this, meditates ·234 THE CHHA NDOGYA UPANISHAD upon the four-quartered foot of Brahman, as the Effulgeizt. Com.--"Agni is one quarter, &c., --is a declaration of the philosophy of lights ; and this implies the fact of the Hamsa being the Sun. The result accruing to the knower is this: He becomes bright in this world ; and after death, wins the bright effulgent worlds of the Sun and the Moon, &c. The rest as before. Thus ends the Seventh Khanda of Adhyâya IV. ADHYA'YA IV. KHANDA VIII. मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यनाभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङपोपविवेश ॥ १ ॥ The water-bird will declare to you the (other) foot of Brahman. On the morrow, he drove the cows homeward ; and when they came together towards evening, he, having lighted the fire, penned the cows, laid the fuel, sat down behind the fire, facing the East. (1) Com-Having said the water-bird will dec. lare to you the other foot” the Hamsa kept quiet. The water-bird," being intimately related to water, is here meant to signify Prûna." "On the morrow, &c." as before. &G 44 ·WITH SRI SANKARA'S COMMENTARY 235 ( तं मद्गुरुपनिपत्याभ्युवाद सत्यकाम ३ इति भगव इति ह प्रतिशुश्राव ।। २ ॥ ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राणः कला चक्षुः कला श्रोत्रं कला मन: कलैष वै सोम्य चतुष्कलः पादो ब्रह्मण आयतनवान्नाम ॥३॥ Then a water-bird flew to him and said: Satyakama!' He replied : 'Sir!' 'I will declare to you friend, the foot of Brahman.' He said: "Tell it to me, Sir'. He said to him : 'Prana is one quarter, the Tye is one quarter, the Ear is one quarter, the Mind is one quarter. This, my friend, is the four-quartered foot of Brahman, named the A' yatanavat.' Com.-The water-bird, Prana, explained to him its own philosophy: The Prâna is one foot, &c., &c.," 'A'yatana' means mind, which is the substratum of the experiences of all other organs ; and that foot wherein the mind appears, is the one named " Ayatanavat.” स य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्त आयतनवानस्मिल्लोके भवत्यायतनवतो ह लोकाञ्जयति यं एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्ते ।। ४ ।। One who, knowing this, meditates upon the four-quartered foot of Brahman, as Ayatanavat, becomes possessed of a home in this world ; and he wins worlds with homes, ---one who knowing this meditates upon the four-quartered foot of Brahman, as 'A'yatanavat.' " HAR ·236 THE CHHA'NDOGYA UPANISHAD Com.----One who meditates upon the aforesaid path as such, obtains home-.lesupport-in this world; and on his death, he wins worlds with homes ----.e., with plenty of room. "One who, &c.," as before, Thus ends the Eighth Khanda of Adhyâya IV. ADHYA'YA IV. KHANDA IX. प्राप हाऽऽचार्यकुलं तमाचार्योऽभ्युवाद सत्यकाम ३ इति भगव इति ह प्रतिशुश्राव ॥ १ ॥ He reached the Teacher's house. The Teacher said : Satyalcâma!' He said: 'Yes, Sir!' (1) Com.-Thus knowing Brahman, he got at the house of his Teacher. The Teacher said to him: Satyakama!' He replied : Yes, Sir.' ब्रह्मविदिव वै सोम्य भासि को नु त्वाऽनुशशासेत्यन्ये मनुध्ये- भ्य इति ह प्रतिजज्ञे भगवा५ स्त्वेव मे कामे ब्रूयात् ॥ २ ॥ Friend, thou shinest like one knowing Brah- Who has taught thee?' He replied : 'People other than men. But, I wish Sir, that you should teach me." Com.--"O Friend, thou shinest like one knowing Brahman:"-One who knows Brahman is altogether delighted in his senses, wears a smiling face, is free from all anxiety and happy. Noticing all this, the Teacher says: Thou shinest like the man. 64 ·WITH SRI SANKARA'S COMMENTARY 237 one knowing Brahman;" and questions him as to who taught him (Brahman). And Satyakâma replied : “People other than men ;'--that is to say, it was some divinity that taught me; the sense being-"who else, wearing a human form, could teach me, who am your disciple ?" It is with a view to this that he said: "People other than men." "But, I wish"-according to my desire- "Sir, that you should teach ine; what of the teachings im parted by others; I do not think much of them." श्रुतः ह्येव मे भगवदृशेभ्य आचार्याद्वैव विद्या विदिता साधिष्टं प्रापतीति तस्में हैतदेवोवाचात्र ह न किंचन वीयायेति वीयायेति For I have heard from persons like you, that it is only such knowledge as is learnt from the Teacher, that is the best. Then he taught him the very same thing, and nothing was left out, -yea nothing was left out. (3) Com.-I have heard, in connection with this point, from Rishis like you, that it is only such knowledge as is obtained from one's own Teacher, that is the best of all,--that reaches the highest grade; hence you, Sir, should teach me. Being thus addressed, the Teacher taught him the same philosophy that had been explained by the gods ; and of the sixteen-quartered philosophy, nothing was left out. The repetition is meant to denote the end of the treatment of the philosophy. This ends the Ninth Khanda of Adhyâya IV.

·ADHYA'YA IV. KHANDA X. उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ब्रह्मचर्यमुवास तस्य ह द्वादशवर्षाण्यग्नीन्परिचचार स ह स्मान्यानन्तेवासिनः समावर्तयर स्तह स्मैव न समावर्तयति ॥ १ ॥ Upakosala, the son of Kamala, dwelt as a religious student, with Satyakama Jâbâla. He tended his fires for twelve years. But though the Teacher allowed the other pupils to return home after finishing their studies, yet he did not allow Upckosala to depart. (1) Com.-With a view to explain the science of Brahman in another way, the text begins a treatment of the condition of one knowing It, and also that of the science of Fire. And the story is meant, as before, to point out the fact of Faith and Penance leading to the accomplishment on the science of Brahman. Upakosala, by name, the son of Kamala, dwelt as a religious student, with Satyakama Jâbâla. "Ha"-So it is said. He tended the Teacher's fires for twelve years. And yet though the Teacher allowed the other pupils to return to their homes, after having taught them the Veda, he did not allow Upakosala to return. (1) तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा त्वा- ऽग्नयः परिभवोचन्प्रवृह्यस्मा इति तस्मै हाप्रोच्यैव प्रवासांचके १२ ·WITH SRI SANKARA'S COMMENTARY 239 His wife said to him : This student has performed his penance, and has tended your fires very well. Lest the Fires should blame you, teach him.' But he went away, without having taught him. (2) Com.--The Teacher's wife said to him: This student has performed his penances, and has tended your fires very well, in quite a proper manner; and yet you do not allow aim to depart-he who is devoted to the fires. Hence, the fires may blame you for not allowing one who is devoted to them to return home; so you must explain the science to Upakosala.' But though thus advised by his wife, the Teacher went away on a journey, without having taught him. स ह व्याधिनाऽनशितुं दधे तमाचार्यजायोवाच ब्रह्मचारिन्नशान किं नु नाश्चात्तीति स होवाच बह्व इमेऽस्मिन्पुरुषे कामा नाना त्यया व्याधिभिः प्रतिपूर्णोऽस्मि नाशिष्यामीति ॥ ३॥ Through sorrow he resolved not to eat. Then the Teacher's wife said to him : 'Student, do eat. Why do you not eat ?' He said : 'There are, in this man, many desires, proceeding in various directions. I am full of sorrows, and will not eat," (3) Com.. On account of sorrow, lit., mental sufferings--Upakosala resolved not to eat. And while he was sitting quietly in the sacrificial room, the wife of his Teacher said to him : 'O student, do eat. Wherofore do you not eat?' He said : In this ordinary man, there are many desires flowing in various directions ; that is sorrows with regard to desirable things not obtained. And I am full of such sorrows; hence, I will not eat.' th ·-240 THE CHHANDOGYA UPANISHAD ब्रह्म कं अथ हाग्नयः समृदिरे तप्तो ब्रह्मचारी कुशलं नः पर्यचारीद्ध- न्तास्मै प्रव्रवामेति तस्मै होचुः ॥ ४ ॥ Then the Fires said among themselves : This student has performed his penances, and has tended us very well. Well, let us teach him.' And they said to him : Com.The student having resumed his silence, the three fires, finding themselves, untended, and being moved to pity, said among themselves: 'Well, we shall explain the science of Brahman to this student, who is devoted to us, and is in trouble, and who has performed his penances and is permeated with excellent faith.' Having thus determined, they said to him what follows. STUTT 51677 खं ब्रह्मेति स होवाच विजानाम्यहं यत्प्रा- णो ब्रह्म क च तु खं च न विजानामीति ते होचुर्यद्वाव कं तदेव खं यदेव खं तदेव कमिति प्राणं च हास्मै तदाकाशं चोचुः ॥ ६ ॥ ‘Breath is Brahman ; Ka is Brahman; Kha is Brahman.' He said: 'I understand that Breath is Brahman. But I do not understand Ka and Kha.' They said : "What is Ka is Kha, and what is Kha is Ka. Then they taught him the Breath and its A'kâsa. Com.--'Breath is Brahman ; Ka is Brahman, Kha is Brahman. The student said: 'I understand when you say that Breath is Brahman, because the words are known to me; I understand the word "Prâna" as signifying that particular air, the presence of which renders life possible, which life ceases to exist on its departure. Hence, knowing the meaning of the word 'Prâna,' I understand that (5) ;

·WITH SRI SANKARA'S COMMENTARY 241 Prâna' is Brahman. But I do not understand 'Ka' and 'Kha. It may be questioned that the words Ka' and 'Kha' also are well-known, as signifying pleasure and A'kâsa respectively, -and as such, whence the student's ignorance ? True ; but what the student is at a loss to understand is, how can the character of Brahman be attributed to Pleasure, signified by the word 'Ka,' which is perishable, or to t'kûsa, as signified by the word 'Kha,' which is non-intelligent. What the student means is under such circumstances, how am I to rely upon your assertion as authoritative ? It is with this view that the student said: 'I do not understand.” When the student had said this, the Fires said to him : That which we meant by Kai' is also what is referred to by 'Kha. The meaning being that the 'Ka', (Pleasure) as qualified by 'Kha' (A'kâsa) would be free from all taint of such pleasure as is born of the connection of objects with the sense-organs ; just as the lotus qualified by blue, becomes precluded from the red, &c. And further what we referred to as the Kha' (A’kâsa);-know that to be 'Ka,' (Pleasure); --in this case the 'Kha' qualified by ‘Ka' (Pleasure) becomes precluded from the material A'kasa which is non-intelligent ; just like the lotus and the blue. The sense being that what we meant to represent as Brahman was the pleasure (Bliss) as residing in the A'kåsa, and thus transcending all worldly pleasure; and, secondly, the A'kâsa, as the substratum of Bliss, and as such transcending the material A'kasa. Well, if what is meant is the specification of A'kâsa by pleasure, and any one of the two may be the qualifying 16 #6 See ·242 THE CHHA'NDOG YA UPANISHAD 19 adjunct, and the order of specification may be reversed-what is ‘Kha' is 'Ka."" True; but we have already explained that what is meant here is the preclusion of both Pleasure and A'kâsa, as here spoken of, from the wordly pleasure and A'kâsa. * We grant all this; but the preclusion of both would naturally follow merely from the specification of A'kâsa by pleasure. True; such would be the case; but in that case what would be meant as the object of meditation, would be the A'kûsa alone, as qualified by pleasure, and not the pleasure, as qualifying the A'kâsa; inasmuch as all the purpose of the qualification is spent up in the specification of the object qualified. Consequently, Pleasure is also separately mentioned as qualified by A'kâsa, --simply with a view to point to the fact of this too being an object of meditation. “But how is this ascertained?" Inasmuch as the word 'Ka' is also related to Brahman, Ka is Brahman. If it were simply meant to point out the fact of A'kâsa qualified by Pleasure being the object of meditation, then, first of all, the Fires. would have declared that " Ka Kha is Brahman." But as a matter of fact, they did not declare thus ; but that Ka is Brahman; Kha is Brahman." Thus, then, with a view to remove the confusion in the mind of the student, it is only proper to declare what is Ka is Kha, &c.”-meaning thereby that between the words Ka' and Kha' there is a mutual relation of the qualification and the qualified. And it is this fact as pointed out by the Fires, that the Text makes clear for ourselves in the next sentence: taught the student, Breath and its A'kasa".C., 66 66 “They ·WITH SRI SANKARA'S COMMENTARY 243 the A'kâsa as the substratum of the Breath, namely, the A'kâsa in the heart; and they also taught the A'lâsa as qualified by Pleasure, and also the Breath, as located in that A'kâsa; the Fires taught both of these, as considered together, to be Brahman; inasmuch as both are connected with Brahman. Thus ends the Tenth Khanda of Adhyâya IV, ADHYA'YA IV. KHANDA XI. अथ हेनं गार्हपत्योऽनु शशास पृथिव्यग्निरनमादित्य इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १॥ Then the Garhapatya Fire taught him The Earth, Fire, Food and the Sun. The person that is seen in the Sun, that I am, that I am, indeed.' (1) Com.---The Fires together instructed the student in the science of Brahman, " Then" after the above conversation--each of the Fires began to explain to him his own particular philosophy; and, first of all, the “Gürhapatya” Fire taught him. The Earth, Fire, Food and the Sun”--these are niy four bodies (forms). And the person that is seen in the Sun--that am I, the Gârhapatya Fire, i.e., it is the Gûrhapatya Fire that is seen as the person in the Sun. The same fact is repeated over again: "that I am indeed". The relation of the Gârhapatya with the Sun is not one of being the object of enjoyment, which is the relation subsisting with the 6 AN ·244 THE CHHA'NDOGYA UPANISHAD are Earth and Food. Because the characters of eating, cooking and illuminating ever unspecified. Consequently, these two-Gârhapatya and the Sun --are absolutely identical; whereas the Earth and Food are related to these as objects enjoyed (eaten). स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्व- मायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जा- मोऽस्मि श्च लोकेऽमुष्मि५ श्च य एतमेवं विद्वानुपास्ते ॥ २ ॥ One who, knowing this, meditates upon it, destroys sin, obtains the world, reaches full life, and lives brightly. His line of descendants perishes not, and we protect him in this world, and also in the other,--whosoever knowing this meditates upon it. Com.--Whoever knowing Gûrhapatya Fire is explained above and meditates upon it, as divided fourfold in the character of the Eater of food,-he destroys all sinful actions, obtains the world, lives to his full age ; and lives a bright-conspicuous -- life, and not one neglected, and of such a knowing one, the line of descendants does not perish ; il., it ever continues. And further, we protect him in this world, during life, and also in the other world, after death. Such are the results accruing to one who, knowing this, meditates upon the Fire as explained above. as Thus ends the Eleventh Khanna of Adhyâya IV.

·ADHYA'YA IV. KHANDA XII. 6 अथ हैनमन्वाहार्यपचनोऽनुशशासाऽऽपो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाह- मस्मीति ॥ १ ॥ Then the Anvûhúryapuchana taught him : Water, the Quarters, the Stars, and the Moon. The person that is seen in the Moon, that I am, I am that, indeed.' (1) Com Then the Anvâhâryapachana." the Southern Fire--taught him : "Water, the Quarters, the Stars and the Moon,”--these are my four forms; that is to say, I-- Anvâhûryapachana Fire-divide myself into these four forms, and continue to exist as such. And the "person that is seen in the Moon, that am I.-I am that, indeed," as before. The identity of the Anvähâryapachana Fire and the Moon, is based upon the fact of both being related to Food, and being illuminative, and also on the fact of both being related to the Southern quarter. The relation of water and the stars is, as before, based upon the fact of their being objects of food; as it is well-known that the stars are objects enjoyed by the moon; and water, being the producer of food, is the food of the Southern Fire, just as the Earth is of the Gârhapatya Fire. The rest as. before.

·246 THE CHHA'NDOGYA UPANISHAD स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्व- मायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुजा- मोऽस्मि श्च लोकेऽमुष्मि श्च य एतमेवं विद्वानुपास्ते ॥ २ ॥ One, who knowing this, meditates upon it, des. troys sin, obtains the world, reaches full age, lives brightly. His line of descendants perishes not, and we protect him in this world, and also in the other,---whosoever, knowing this meditates upon it. Thus end the Twelfth Khunda of Adhyâya IV. ADHYA'YA IV. KHANDA XIII, अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौविद्युदिति य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥ स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्व- मायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जा- मोस्मिश्च लोकेऽमुश्मियश्च य एतमेवं विद्वानुपास्ते ॥२॥ Then the A'havaniya taught him: A'kâsa, the Heaven and Lightning. The person that is seen in the lightning, that I am,---I am that, indeed.' (1) One, who knowing this meditates upon it, destroys sin, obtains the world, reaches full age, and lives brightly. His line of descendants perishes not, and we protect him in this world, as also in • Breath ·WITH SRI SANKARA'S COMMENTARY 247 upon it. the other,--whosoever knowing this, meditates (2) Com.---Then the A' havaniya taught him: 'Breath, A'kâsa, the Heaven and Lightning '--these are my four forms. The person that is seen in the lightning, I am that, &c., &C., -as before. The Heaven and Akasa are the receptacles of lightning and the A' havaniya, and such, are related to those, as objects of their enjoyment. The rest is similar to what has gone before. Thus ends the Thirteenth Khunda of Adhyâya IV, ADHYA YA IV. KHANDA XIV. our ते होचुरुपकोसलेषा सोम्य तेऽस्मद्विद्याऽऽत्मविद्या चाऽऽचा- यस्तु ते गतिं वक्तेल्याजगाम हास्याऽऽचार्यस्तमाचायाऽभ्युवादाप- कोसल ३ इति ।। १ ।। They said: 'Upakosala, this friend is science, and the science of the Self; the Teacher will declare to you, the way. The Teacher came. The Teacher said to him : * Upakosala !' (1) Com.-The three Fires together said to him : Upakosala, this, friend, is the science of the Fires and the science of the self, -explained to you ; this science being that Breath is Brahman, Ka is Brahman, Kha is Brahman.' Your Teacher will declare to you, the way,--to the attainment of the results accruing from such knowledge. Having said ·248 THE CHHA'NDOGYA UPANISHAD . this, the Fires ceased. In time, the Teacher came, and said to his pupil : 'Well, Upakosala!' भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वाऽनुशशासेति को नु माऽनुशिष्यानो इतीहापेव निहूनुत इमे नृनमीदशा अन्यादृशा इतीहाग्नीनभ्यूदे किं नु सोम्य किलतेऽवोच- निति ॥२॥ इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचनहं तु ते तद्वक्ष्यामि यथा पुष्करपलाश आपो न लिप्यन्त एवमेवंविदि पापं कर्म न श्लिष्यत इति ब्रवीतु मे भगवानिति तस्मै होवाच ॥ ३ ॥ He answered : 'Sir !' 'My friend, thy face shines like that of one knowing Brahman ; who has taught thee ?' 'Who should teach me sir ?' He conceals the fact, as it were ; and saying these, unlike those' he pointed to the fires. friend have these told thee?' (2) He replied : ' This.' 'My friend, they have explained the worlds alone ; while I will tell you something; and as water does not cling to the lotus leaf, so no evil clings to one who knows it.' He said: Tell it to me, sir.' He explained it to him. (3) Com.-He replied : 'Yes, sir.' “Your face shines -appears pleasant-as that of one knowing Brahman; who has taught thee?" Being thus asked he replied: "Who should teach me, sir, while you were away ?" • He conceals the fact as it were'- the "iva" (as it were) being taken after nihnuta (conceals). The meaning being that he does not actually conceal the fact, nor does he plainly give out what the fires had told him. These Fires, . What my . , ·WITH SRI SANKARA'S COMMENTARY 249 { being tended by me, explained it to me; and hence, on seeing you, these are quivering as it were, now, though they were quite unlike this, before"--with this in view, he pointed to the Fires, hinting, as it were, at what he meant. " What did these Fires tell thee, friend ?" He replied : this, did the fires tell me"--giving out certain portions of what they had said, and not telling all that he had been told. Hence, the Teacher said: “My friend, they have only explained the worlds, earth, &c., and not the Brahman in Its entirety. I will explain to thee that Brahman which thou wishest to hear of. And listen to the greatness of the knowledge of the Brahman that I am going to explain ; just as water does not cling to the lotus leaf, so one who knows the Brahman as I am going to explain, is never affected by evil." The Teacher having said this, Upakosala said: “Tell it to me, sir." Then the Teacher explained It to him. Thus ends the Fourteenth Khanda of Adhyâya IV. ADHYAYA IV. KHANDA XV. य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभय- मेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सपिर्बोदकं वा सिञ्चति वर्मनी एव गच्छfall 811 The person that is seen in the Eye, that is the Self. This is the Immortal, the Fearless,--this is.

·250 THE CHHANDOG YA UPANISHAD Brahmar. If one drops butter or water into this (Eye), it flows away by the sides.' (1) Com. -" The person that is seen in the Eye" as the "seer of Sight” by those persons who have set aside their physical vision, are fully equipped with such means as celibacy and the rest, and are calm and discriminating. Says the Sruti-"the Eye of the Eye." Objection : "The assertion of the Fires becomes false ; for, they said that the Teacher would'explain the way' alone; and as such, it follows that the Fires did not know what was going to happen." This does not affect the case ; inasmuch as the present passage is only an explanation of the seer-the self described by the Fires, the eye in which the person is said to be seen being, that of the A'kasa endowed with bliss (which has been explained to be Brahman)." That is the self-of living beings; he explained this self as just the same as that he had explained above. This is the immortal"----undying, imperishable, and hence Fearless;" it being only for whom there is a chance of death, that any fear is possible; and hence in the absence of such chance, it is fearless, and hence also " Brahman", the "Great," i.e., the "Endless. And the greatness of this Brahmun-- the Ocular Person-is such that if in the place of this Person-.e., in the Eye-either butter or water be dropped, it flows away by the sides --it falls along the lashes, and does not affect the Eye,-just as the lotus leaf is not affected by water. When such is the greatness of the residence, what would be the inexplicable untaintability of the Person residing therein!!

·WITH SRI SANKARA'S COMMENTARY 251 एत५ संयद्वाम इत्याचक्षत एत हि सर्वाणि वामान्यभिसंयन्ति सर्वाण्येनं वामान्यभिसंययन्ति य एवं वेद ।। २ ।। This they call · Sumyadvama.' because all blessings go to him. All blessings go to him, who knows this. (2) Com.-This--the aforesaid Person-they call Sumyadvára;' why? Because all Vâmas--desirable things, blessingsgo over to him. So do all blessings go to one who knows this. एष उ एक वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वा- मानि नयति य एवं वेद ।। ३ ।। He is also Vûmani; because he carries all the blessings. One who knows this carries all blessings. Com.--" He is also Vûman; because he carries -to the living beings-"the blessings," the results of good deeds; such carrying being done through his character of the Self. The result accruing to one who knows this is that he carries all blessings. एष उ एव भामनीष हि सर्वषु लोकेषु भाति सर्वेषु लोकेषु भाती य एवं वेद ॥४॥ He is also Bhamani ; because he shines in all the worlds. One who knows this shines in all the worlds. (4) Com.--He is also' Bhûmani,' because, in all the worlds, he shines in the shape of the Sun, the Moon and Fire. And it is by his light that all else shines '--such is the Souti; and as such, carrying the lights he is called Bhâmani. One who knows this, he also shines in all the worlds, ·252 THE CHHA'NDOGYA UPANISHAD अथ यदु चैवास्मिन्छव्यं कुर्वन्ति यदि च नाचिषमेवाभिसंभ- चन्त्यर्षोिऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङेति मा- सार स्तान्मासेभ्यः संवत्सर५ संवत्सरादादित्यमादित्याचन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्त नाऽऽवर्तन्ते नाऽऽव fra 191 Now, for such a one, whether they perform his obsequies or not, he goes to light, from light to day, from day to the bright half of the month, from the bright half of the month to the six months during which the Sun rises northward, from the months to the year, from the year to the Sun, from the Sun to the Moon, from the Moon to the Lightning. There is a person, not human. He carries them to Brahman. This is the divine path, the path to Brahman. Those proceeding by this .path do not return to the whirl of humanity, --Yeu, they do not return. Com.The way of one knowing Brahman is now explained: when one who knows this is dead, whether the priests properly perform his obsequies or not, in all cases, such a knower, is not precluded, by the unperformed rites, from reaching Brahman; nor do the performed rites in any way help him to any higher regions. As declared elsewhere : "He does not rise by actions, nor does he become lower," This neglect of the obsequies is meant to praise up the Science ; and it is not meant that for one knowing this, no obsequies are to be performed. Because, elsewhere it is proved that if the obsequies ·WITH SRI SANKARA'S COMMENTARY 253 are not duly performed, there is a certain obstacle in the way of the fruition of his actions. The mention of the performance or non-performance of the obsequies here is simply meant to show that for such a knower, there are no obstacles in the way of his reaching his goal. Those who meditate upon the Blissful A'kâsa in the Eye, as "Samyadvama,' 'Vâmani', and 'Bhậmant, as also upon the science of the Fires, together with Prâna, -for such persons, there may or may not be other actions; in all cases, they reach the Light,-cie, the Divinity, presiding over Light. From the Light--Divinity, they go to Day; from day to the bright half of the month,--the Divinity presiding over the bright half; from the bright half of the month to the six months during which the Sun rises northward, -i.l., to the Divinity presiding over the northern declension ; from these six months to the deity of the year; from the year to the Sun ; from the Sun to the Moon ; from the Moon to the Lightning. And when they have reached this, a certain Person, not human, comes from the Brahmic region, and carries them over to that Brahman which resides in the regions of Satya; (it is such limited Brahman that is referred to here) because of the mention to the goer, the comer, and that to be reached.-specifications that are impossible with regard to the Brahmun of pure Being. For, with regard to the reaching of such Brahman the only allowable mode of describing would be being Brahman one reaches Brahman; and it will also be explained, later on, that pure Being is reached only by the removal of all diversity. And no unseen 3 ·254 THE CHHA'NDOGYA UPANISHAD 95 road helps in going-as says the Sruti : 'He not knowing it enjoys it not.' " This is the divine path the path presided over by the Deities of Light, &c.--"the path to Brahman"--the path that leads to Brahman. Those proceeding by this path do not return to the whirl of humanity "-i.l., to that creation of Mary, where there is a continuous whirl of persons in the never-ending Cycle of birth and death, resembling a pulley. The repetition of " they do not return" is meant to point to the close of the treatment of the Science leading to a definite result. Thus ends the Fifteenth Khanda of Adhyâya IV. ADHYA'YA IV. KHANDA XVI एष ह वै यज्ञो योऽयं पवत एष ह यन्निद सर्व पुनाति यदेष यन्निद५ सर्व पुनाति तस्मादेष एव यज्ञस्तस्य मनश्च वाक्च वर्तनी Verily that which blows is the sacrifice; for, he, moving along, purifies all things. And because moving along, he purifies all things, he is the Sacrifice. Thereof, Mind and Speech are the ways. (1) Com.-The present section is begun, (1) on account of its being connected with the chapter of meditation ; (2) on account of its falling within the same A"ranyaka and (3) on account of the fact that when any discrepancy has occurred in a sacrifice,

·WITH SRI SANKARA'S COMMENTARY
255
66
3
va” are
&C
64
the Vyâhritis are to be used in expiation thereof
and for the priest who knows this, there is
silence. Verily that, &c., This-the Air-
that blows is the sacrifice. “ Ha." and
indeclinables indicating the well-known character
of the truth, In the soriptures, the sacrifice is re-
cognised to be presided over by Air: Svâhâ
pated la, " This the sacrifice, that which blows,"
and various other Sruti-texts, The Air alone,
having the character of motion, is intimately rela-
ted to actions as says
the Sruti : The Air is the
originator of the sacrifice, the Air is its base." He,
moving along; purifies all this world; as there is no
purification from that which does not move.
a fact commonly perceived that it is only of one
that is moving along, and not of one remaining
inert, that deficiencies are removed. And inasmuch
as, moving alone, he purifies all this world, he is
the sacrifice, that which purifies. And of this
sacrifice, Speech -as engaged in the pronoun-
cing of mantras-and Mind"-as engaged in the
right perception of objects--are the two ways,
i.co, it is by means of these two that the sacrifice is
duly performed : as says another text :
sacrifice, the order of precedence belongs to the
Mind and to Speech, endowed with the motion of
Prâna and Apâna." Hence, inasmuch as the sacri-
fice exists through Speech aud Mind, these two are
It is
66
97
97
" At a
its ways.
तयोरन्यतरां मनसा स५ स्करोति ब्रह्मा वाचा होताऽध्वयुरुगा-
ताऽन्यतरा स यत्रोपाकृते प्रातरनुवाके पुरा परिधानीयाया ब्रह्मा
व्यववदति ॥ २ ॥

·256 THE CHHA'NDOGYA UPANISHAD अन्यतरामेव वर्तनीय सर स्करोति हीयतेऽन्यतरा स यथैकपा- दूव्रजन्रथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञो रिष्यति यज्ञ५ रिष्यन्तं यजमानोऽनुरिष्यति स इष्टा पापीयान्भवति ॥ ३ ॥ One of these the Brahmâ purifies by the Mind; by speech, the Hotâ, the Adhvaryu and the Udgatâ (purify) the other. The Prâtaranuvâka having begun, and before the Paridhâniya recitation, the Brahma speaks out. (2) He purifies only one of the two ways ; the other is injured. Just as the one-footed man walking, and the one-wheeled cart moving, is injured, so is injured his sacrifice. The sacrifice having fallen off, the sacrificer falls ; and having sacrificed, he becomes the worst of sinners. (3) Com.---One of these two ways, the Brahmû purifies by the Mind as endowed with discriminative wisdom; and by the way of Speech do the three other priests--tho Hotâ, &c--purify the other way of Speech. Thus, then these two ways of Speech and Mind are to be purified in the sacrifice. Now, when the Prâtaranuvâka hymn has commenced, and before the recitation of the Paridhânîya verse, --in the intervening time--the Brâhma speaks out, renounces the imposed silence, whereby ho purifies the way of Speech only ; without being purified by Brahmâ the way of Mind is 'injured, there being many holes in it; and the sacrifice, having only one way of speech, falls off. In what way ? Just as a man with one foot walking along, falls down on the road; or just as a cart, moving on one wheel, tumbles down ;--so does the sacrifice of the sacrificer fall off, when performed by a bad Brahmä ;

·WITH SRI SANKARA'S COMMENTARY 257 priest; and the sacrifice having fallen, the sacrificer falls ; since the sacrificer has his life in the sacrifice, therefore it is only proper that the destruction of the sacrifice should bring about his destruction. And having performed such a sacrifice, one becomes the worst of sinners. अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा व्यववदत्युभे एव वर्तनी सः स्कुर्वन्ति न हीयतेऽन्यतरा ॥ ४ ॥ स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः प्रतितिष्ठ- त्येवमस्य यज्ञः प्रतितिष्ठति यज्ञ प्रतितिष्ठन्तं यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति ॥ ६॥ But when the Prâtaranuvâka has begun, and not before the Paridhânîya recitation, if the Brahmâ speaks out, they purify both the ways; and none is injured. (4) And just as a two-footed man walking, or a two-wheeled cart moving, gets on, so does the sacrifice get on; and the sacrificing getting on, the sacrificer gets on; and having sacrificed he becomes better. (5) Com.-On the other hand, when the wise Brahmâ keeps on his silence, and does not speak out, until the Paridhânîya recitation is over, then the other priests purify both the ways; and none of the two is injured. The instances cited are the reverse of those cited before. So the sacrifice, continuing on its two ways, gets on"--,e., continues to exist without any injury to itself. And the sacrifice getting on, the sacrificer gets on. And 17 6

·258
THE CHHANDOG YA UPANISHAD
having performed the sacrifice with a Brahmâ
knowing the mysteries of silence the sacrificer
becomes better, great.
Thus ends the Sixteenth Khanda of Adhyâya IV.
ADHYA'YA IV.
KHANDA XVII.
प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानाना रसोन्प्रावृहदग्निं पृथि-
व्या वायुमन्तरिक्षादादित्यं दिवः ॥ १ ॥
Projápati performed a penance (of brooding)
over the worlds; and from them, thus brooded over,
he squeezed out their essences: Fire from the Earth,
Air from the Sky, and Sun from the Heaven. (1)
Com.--In the preceding section what is laid
down is the silence of the Brahmâ, during the per-
formance of his priestly functions. And in case
of the injury to the functions of the other priests,
the Vyâhritis are to be used. With this view the
Vyâhritis are laid down in the present section.
With a view to taking out the essence, of the
worlds, Prajâpati performed the penance of brood-
ing over the worlds. From the worlds thus brooded
over, he squeezed out their essences, these essences
being Fire of the Earth, Air of the Sky and the Sun
of Heaven.
स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानाना. रसान्प्रा-
हृदग्नेचो वायोर्यजू५ षि सामान्यादित्यात् ॥ २॥

·WITH SRI SANKARA'S COMMENTARY 259 essences, He brooded over these three Deities ; and from these Deities thus brooded over, he squeezed out their essences: the Riks from Fire, the Yajus from Air, and the Sâmas from the Sun. (2) Com.-Then again, he brooded over the three Deities, Fire and the rest ; and as the essence of these he got the three Vedas. स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्राबह- रित्यग्भ्यो भूवरिति यजुर्व्यः स्वरिति सामभ्यः ॥ ३ ॥ तद्यवृक्तो रिष्येद्भः स्वाहेति गार्हपत्ये जुहुयादचामेव तद्रसेन! वीर्येण! यज्ञस्य विरिष्टर संदधाति ॥ ४ ॥ He brooded over the three Vedas; and from these thus brooded over, he squeezed out their Bhûh from the Riks, Bhuvah from the Yajus and Svah from the Sâmas. (3) If the sacrifice be injured with regard to Rik, one ought to pour a libation into the Gârhapatya Fire, saying 'Bhûh Svâhâ. By the essence of the Riks, and by the power of the Riks, he makes up the injury to the sacrifice, with regard to the Riks. Com.-Then he brooded over the three Vedas : and from these thus brooded over, he got' Bhuh as the essence of the Riks, the second Vyâhriti Bhuvah' of the Yagus ; and the third Vyâhriti, * Sunh' of the Sâmas. Thus are the great Vyâhritis the essence of the worlds, of the gods, and of the Vedas. Hence, if there be some injury to the sacrifice, with regard to the Rik, then he should pour a libation into the Gâr hapatya Fire, saying * Bhûh Svaha. And this would be the proper 6 ·260 THE CHHA'NDOGYA UPANISHAD expiation. How? "Tad' is an Adverb. By the essence of the Riks, and by the power of the Riks he heals the injury to the sacrifice, with regard to the Rik. अथ यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणाग्नौ जुहुयाद्यजुषा- मेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्ट संदधाति ||५|| अथ यदि सामतो रिष्येत्स्वः स्वाहेत्याहवनीये जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्ट५ संदधाति ॥ ६॥ If there be an injury with regard to the Yajus he should pour an oblation into the Dakshina Fire saying Bhuvah Svůhâ" By the essence of the Yajus and by the power of the Yajus, he makes up the injury to the sacrifice, e, with regard to the Yujus. (5) If there be an injury, with regard to the Sámas, one should pour a libation into the t'havaniya Fire, saying Svah Svâha. By the essence of the Sâmas, and by the power of the Sâmas, he makes up the injury to the sacrifice with regard to the Sâmas. (6) Com.-If there be an injury with regard to the Yajus, then he should pour a libation into the Dakshina Fire, saying “ Bhuvah Svâhâ "'; and if the injury be with regard to Sâma he should pour the libation into the A'havuniya Fire, saying " Svah Svaha. And thereby he heals up the sacrifice, as before. If the injury be with regard to Brahma, then one should pour libation into all the three fires, pronouncing all the three Vyâhritis. Because this injury is the injury of the three Vedas. If it be 99 ·WITH SRI SANKARA'S COMMENTARY 261 asked whence the character of Brahmâ proceeds,- the reply is that it is brought about by the three Vedas, ' as declared in the Sruti. Or some other rule must be sought after, in order to mend the injury with regard to the Brahmâ. तद्यथा लवणेन सुवर्ण संदध्यात्सुवर्णेन रजत५ रजतेन त्रपु- त्रपुणा सीस५ सीसेन लोहं लोहेन दारु चर्मणा ॥ ७ ॥ Just as one would join together gold by borax, by gold silver, by silver tin, by tin lead, by lead iron, by iron wood, or by leather. Com.--And just as by means of borax one would soften a hard piece of gold and then join two pieces; and would soften the extremely unchangeable silver, by silver tin, by tin lead, by lead iron, by iron wood, and wood also by means of leatherbandage. एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्ट संदधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा Hafallcl So does one make up any injury to the sacrifice, by means of the power of these worlds, of these gods, and of the three Vedas. That sacrifice is well healed, where there is a Brahmâ knowing this. (8) Com.So, by the power of these worlds, of these Deities, and of the three Vedas, one makes up any injuries to the sacrifice. That sacrifice is well healed,"-like a diseased person cured by a properly qualified doctor-in which there is a 64 ·262 THE CHHA'NDOGYA UPANISHAD Brahmâ, knowing the expiations, in the shape of the Vyâhriti-libations, as explained above. एष ह वा उदक्प्रवणो यज्ञो यत्रैवं विद्ब्रह्मा भवत्येवंविद५ ह वा एषा ब्रह्माणमनुगाथा यतो यत आवर्तते तत्तद्गच्छति ॥९॥ मानवो ब्रह्मैवैक ऋत्विक्कुरून श्वाऽभिरक्षत्येवंविद्ध वै ब्रह्मा यज्ञ यजमान सर्वाश्चत्विजोऽभिरक्षति तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम् ॥ १० ॥ That sacrifice is sloping to the North, in which there is a Brahmâ knowing this. And with regard to such a knowing Brahmâ, there is this Gâthâ: Wherever it falls, thither the man goes.' (9) The silent Brahmâ, as a Ritvik priest, like a mare, protects the sacrificer,'-- .e., the Brahmâ knowing this protects the sacrifice, the sacrificer, and all the other Ritvik priests. Therefore, one should make such a man Brahmâ as knows this, and not one who knows it not--yea not one who does not know it. (10) Com. And further " that sacrifice is sloping towards the North "-rising towards the South or Right; i. e., leading towards the Northern Path in which there is a Brahmâ knowing this. And with reference to such a Brahmâ priest, there is this verse, praising the Brahmâ: “Wherever it falls”-in whichsoever place the sacrificer becomes deficient,"thither the man goes"-rightly mending the deficiency. This is the Brahma-called Mânava." Either because he is silent or because he is thoughtful. And on account of his knowledge it is the Brahmâ alone that protects the sacrificers 06

·WITH SRI SANKARA'S COMMENTARY
263
just as the mare protects its riders in battle, so
does the Brahmâ knowing this protect the sacrifice,
the sacrificer, and all the other priests,-removing,
as he does, all the deficiencies due to these latter.
And since such is the case, one ought to employ as
Brahmâ only a person who knows this, and never a
person who does not know it. The repetition is
meant to denote the close of the Adhyâya.
Thus ends the Seventeenth Khanda of Adhyâya IV,
Thus ends the Fourth Adhyâya.

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·THE UPANISH ADS WITH TEXT IN DEVANAGARI AN ENGLISH TRANSLATION OF IT AND OF Sri Sankara's Coininentary. PUBLISHED BY V. C. SESHACHARRI, B.A., B.L., M.R.A.S. Re-print in superior Feather-Weight Paper, with a Frontispiece of Dr. Annie Besant, President of the Theosophical Society. Vols. I, II, and V Original Translation by S. Sitarama Sastriar, B.A. and Vols. III and IV. Original Translation by Pandit Ganga'nath Jha, M.A. Cloth Paper Bound Bound Rs. A. Rs. A. Vol. 1. I'SA, KENA AND MUNDAKA 2 8 2 0 Vol. II. THE KATHA AND PRASNA 28 2 0 Vol. III. THE CHHA'NDOGY A, PART 1.-The first 4 Adhya'yas 28 20 Vol. IV, THE CHHA'N DOGY A, PART II.-The last 4 Adhya'yas 38 30 Vol. V. AITAREYA AND TAITTIRIYA 28 20 For Copies, Apply to- 1. * VASANTA VILAS" Mylapore, Madras. 2. INDIA PRINTING WORKS, 6, Sunkurama Chetti Street, George Town, Madras. 3. THE THEOSOPHICAL PUBLISHING HOUSE, Adyar, Madras, s. 4. Messrs. P. R. RAMA AIYAR & Co., Booksellers Esplanade Row, George Town, Madras, ·SELECT OPINIONS Prof. Max Muller : -...Faithful translations of the commentaries...would be most useful to make the real character both of the Upanishad and of Sankara better known in England. Swami Ramakrishnananda :The rendering is as concise as it is literal and a man with a partial knowledge of Sanskrit who wants to go through Sankara's invaluable commentaries will never find a better help than these tiny and well-got up volumes. Sir William Muir :-" It is a work so well commented upon.I have read it with interest." Prof. T. W. Rhys Davids :" It seems very well done....... Any one wanting to understand Sankara's interpretation of the Upanishad will find the parts very useful." Mr. Bal Gangadhar Tilak of Poona :-The work appears to be carefully executed and I have no doubt that your books will prove to be of great use to the public especially the English reading class. Lt.-Col. A. W. Smart :- I have in parts compared with the original and find it a good and faithful translation. Dr. Subramania lyer :-I have no doubt that this publication will prove extremely useful, The Theosophical Review, London :-As regards the translation, to say it is readable is high praise, for, it is not easy to render the Bhashya into readable English. The series will be of service not so much for the translation of the text as for that of the commentary. The get-up of this book is very creditable. Few books are so well turned out in India. The Madras Mail:-Sankara's commentaries on these Upanishads are translated in this book in an accurate and clear style, while the renderings are as literal as possible. The Theosophist, Madras : The eminent scholarship of the translator is a sufficient guarantee for the correct rendering of the Sanskrit-Devanagari text which in all cases precedes the English version ; and English-knowing readers may properly consider themselves under obligations to the worthy publisher for undertaking such a commendable work in response to the growing demands among cultured people in all lands, for a better knowledge of Eastern religious Philosophy, stands, The Hindu, Madras :--The translation has been carefully made and it reflects no small credit upon the translator that while endeavouring that the text should be as literal as possible, the simple and easy style adopted by him renders it easy even for the uninitiated to follow, without effort the spirit of the dissertation. The Madras Standard: The rendering which is as near as possible to the original will be found of great help to those interested in the subject. Pandit Manilal Dvivedi of Benares :-I have looked into your work here and there and find it good. 12