·TIDYARD
BC
S.N.
LIBRARY.

·DEDICATED
TO
Mrs. ANNIE BESANT
PRESIDENT, THEOSOPHICAL SOCIETY

·INTRODUCTION This Upausid forms part of a Brabmint called Chhandogra Bralı inana or the Ritual of the clianter (gr) of the flymns 'chhan las) klajendra Lala Mitra mas the first discoverer of this Brahmana and he descuabes it th18 - Bunuscripts of the work are easily available but as yet we have seen no commentary attached to the Brahmanı portion of any of them According to general neceptation the wok embraces ten chapters of which the first two tre rec) oned to be the Drilimina and the rest is known under the name of Chhåndogya Upımsad in their arrar gement and style the two portions differ greatly and judge ! by them they appear to he productions of very different ages though both are evxlently relics of pretiy remote antiquits of the two chapters of the Chhandogya Brall mana the first includes eight suktas (hymns) on the ceremony of inarriage and the zites necessary to be observed at the birth of 1 child The first Sukta 19 intended to be recited when offering an ablation to Agni on the occasion of a marriage and its object is to pray foi prosperity in behalf of the married couple The second prays for Inng life kınd relatives and numerous progeny The third is the marriage pledge by which the contracting parties bind themselt es to ench other ita spirit may be guessed from 2 single verse In talking of the unanimits with which they will dwell the budegroom addresses his bri le eter 19 thy heart the same shall be mibe and this my lieart shall be thine The fourth and else fifth moke Agui Vayu Chandrunas, and Sárga to bless the couple and ensure hcalthful progens The sixth is a mantra for offering an oblation on the birth of a child and the scienth and the eighth are prayers for its being lealthy trenlthy and powerful not treak poor and a mute and to ensure 3 puolusion of sealth and milch cons The first Sakta of the second chapter is addressed to the Earth Agni and Indra with 7 priser for wealth health and prosperity the second third fourth fifth and susth are mantras for offeriug oblations to cattle the manes Surya anl Inets du minores 1 le seventh 19 2 curse upon works asects Htes and other nuances and the last the concluding mantra of the marriage ceremony in thich 1 gener! blessing 19 intoked for all concerned The Upaui ad consists of the remaihing part of the Brabmand aud bas thus eight Adhyajas out of the bole ten The first Adhs iga of the ·11 INTRODUOTION D Upanısaci or the third Adhyuga of the Brahm-ına contains tlurteen Kbund18 01 sections The Khindfirst opens rith the description of the Supreme God called Udgith the Most High It then clescribes the coming out from Him of thio great hierarchy of the Seven namely, Rama, Vayu, Vak, Rudra Solar Varuna od Prathiv2 presiding respectuely over the seven planes of the Unreise Though for puu poses of g'ilsation the hoowlerge of the Host High and love for Ilım are the essential requisites yet unless one knows this cosmic gradation of the Desatas, his ader of Coil would always be limited and not complote Vayu plays a most important part in the system of adhı He is the great Saviour of hunanity pay of gods even The bigh conception of this Gzent Person of tho Hindu Trinity (consisting of Udgitha tho lost High Ram and Viyul will be understood by a close study of this section The great difference between this Hindu conception of the Traity and that of the inolein Christianity 19 tbis that wile the latter inkes all the Three Persons equal Wadhya insists on the fact that Rama and Vayu though supremely lugb are still inferiui to the Most High Another point which Vadhra brings out more cleuly is that names lile Bralım , &c arc applied not only to spirits of the good, but to those of evils also not only to the Deras but to the Agurns also The creation of the wese from the primary dyad Vak and Pr Da 18 similar to that mentioned in the l'sasn Upamusad where Naya occupies Llie sute position 19 Vlk or S1194 11 or Rih does in this Upaniad The word om 19 the most secret and holy name of the Lord Its every letter has 1 wystic inerning One must worship the Lord in this on and through Vayu ou Cluef Irina Thas Väyu occupies in Madhva s theology a suewhat analogous position as that of Christ among the Christians It is thus n buch kn9 made some persons think that Midhva 18 indebted to Cliristian ity for the doctrme But to an impartial reader of the Upanigada, it Xuld be clear that the idea of Prina krug the fust haru sf God the great Supur and Bleditator did not originate with Alidhva but 18 fairly declucıble from the texts of the Upaniadi One may as well blame the Upanial of lansing borrored from Milton the story of the war in fearen between Angels of obedience and of pride as blamo Madhy of having bormycd 9 doctrines of grace and saliation through Vậyu from Christianitr The rr between Desis and Asuras lns always been a favourite topic of description with the Hinda thicologians The second Klanda of the L panid mention this trur and shows how the Devas were constantly route 1 from all their strongholds until they tool refuge in the Lord and his Beloved Son Våru Another point which Vadhra.

·INTRODUOTION ILI brings out clearly is the kabalistic explanation of various n'imes The ancient theory of words is that all words are primarily the names of God and mean God It is only in the secondary sense that they bave come ta be the names of Devas and other beings and objects Tlib neory (inch remained merely a theor in the hands of ancient gram marins like Pâtınjalt etc) has been worhed fullt by Madlıvı He shows througliout the book hou various names levote the attributes of the Lord when 'nalysed into then constituent parts into letters and syllables The most stuking feature to an occultist and mystic lowever 18 the desciiption of Svarupa Dela as given by Madlır This highest body of the Jiva is made of Pren? This is the body neferied to in the Yoga Sutras where the author says that in the state of Samadhi one nemarns in lus Surupa Dela This is the bo ly of Christ of the Chustian mystic the body that noser porishes and which 18 bo poctically described in Mantra 9 of Alianda II of this Adh, aj a One who has fully understood thi, Prana will never fall into the mistahe made by the inodern Christus about the nature of Christ or by some nco-theosophists who think that Obrist 18 an indridurl soul which inimated the bols of Alaster Mitreya a disciple of the Lord Buddha However lugl the Lord Murrayı may be be cannot be identified with Chiist or Pr na the Tord that was in the beginning and from which the whole world was created -The Piani alone is the Christ of the gnosties and the mystics It is no limited personality which constitutes Prina but a mysterious entity the Beloved Son of God the Saviour of men and angels The sacred syllable Om 18 also cilled Udgitha its proper pronun ciation is the keynote to the acquisition of all occult porters The Third Khanda slescribes the cosmological aspect of the great Prana and his file forms The fourth khanda 18 1 pirable and shows how Darga the destroyer of ignorance forced the Deras by constantly driving them away from overy kind of objective worship into the interior realm of subjective worslip and thus attaining musti Dörg in this aspect' as the fignemer of Der as may not look very amiable but it is her constant hammering on the recalcitrant soul that makes the Ju turu fram ontside to side The linda fifth shows the meditation on Om erther as a sugle syllable or as consisting of 1025 syllables and their dafferent results Khandas 6 and 7 deal with die same meditation on the Loid both in the sun and in the ese cosmological and Inychological Vadhia of course is a belterer in a Personal God and as such the descuption of the Golden Persoil the sun offers no difficulties to him Max Muller ·INTRODUCTIOV 15 . makes a slight mistake in translating the stord Pundaſıkı haprusi by "blae lota", it does not mean blue lotus, but red lotu' The Font hap is not such a bad coinprin after all, bias been made out br Sauhara's Tooners The ineaning gren 10 ut bi Vadina is more re 130pable and less objectionable than the translation the seat of the monker Tu Khanda o sluoks that laru the Great Prana, is the real Lügat? the Great Singer It is his coug that has built the world- and unnerves gross and subtle The 8th and 9th khandas agun deal tith the lucratch The fronda sluch are generally translated as fone, breath, food water, heasen, etrih, are explained br Vadhra as names of the leals of these bierarchie Vadhra is more COLetont hore than the older commentators Eren ther have all taken the term lasa which stands at the end of the abore li t not to mean tther,' but something totally difierent, namel, the Supreme Bralwan. If the last term of the order mear. Supreme Brahman me should the other terms shatch are al o names of physical objects sui generis truth them, uot uncan Deras of difierent grades The 10th and 11th Khandas de cribe the stort of 2 famine stricken ragrant, but Seer, called L 43 tand kow he discomfited the proud priests of the king The 12th Kbanda describes the so-called cane Udgutha or the Udgatha of the dogs The dogs are ancient names of guardians of hamadits aurl messengers that carry the dead The description of the 19o dngs of Tama as given in the ing Veda slows thus But the word Sran, which means dog has been isien liere in its efrmological sense of breath of the breathing one I have the autlıority of Strana for this, there in explaining tins word in a l'edic Mantra ke zaterprets it is the Dame of Tatu If Christ can be called the streep of God or the launb of God there is nothing incongnions in calling are the round of God The 13th Charter deals with the so-called 13 stouha srlable, sounds ased 19 the musical recitatoa of the Saman Urmo pmbably to all out the intervals in the music, for which there there no torna in the humns These syllables are marked in the manuscripts of the Sama Teda, but their exact character and purpose are not quite clear 13 sounds are identified with the 13 pames of the Lord and Jadura finds scope for his ingenuit in etplaining how the serr letters of these silables denote the various names and attributes of the Lord 'The ·INTRODUCTION Ar at ta The second Adliyasr of the Chilindogs 2 takes a step forwarel It alles an additional attribute of God -God is not only Impatial or sine toll but lle is good to all He is not only Siud but He is Sadlıu Nature is not onls Sime or unfoun (foz do intelligent person can deny the mormity of Naturo but it is benet olent also 1 fact Fluch many Jens But the thinking portion of manhiad are coming to the conclusion that Nature is good zo well Next the Upoi ad torches a inetted of medit iting on the Lord as Liood, zod Ihrmonious The Lord has five aspects called Prulyunus'ı Vasudora Nuriyena Sanlar 217 and Aniruddha These fito foins per ve the whole universe, ante ind inaminate The following table will show the five fold pervasion of the Lord Pradji 148 den dul 4 odt Relry a I Earth 1 ire Sky San Heave) leaven bun Shy lire I arth 3 Wond Clouds laining Thunder Cenging to run 4 Clouds Mains R vor 0286 River most Oocau 5 Spring Summer Rains Avtwon Winter Goats Sheep Cowg Horses blad 7 Smell Speech Eye Mina llen follows the seven fold meditation Prin ma V 18 detit Irla but a ít Aniruddha Nristu Sakurga Hun l'ara UL Pratt Սր: NI Tresinmis Sirisen St Jaye Miday I ostuerid an Afternoon Sunset Animals Afm Birds DOTS Geros Wildbcasts Patris Thcu follow other kinds of meditations based on this idea of selen foldwens In mantra 2 of kland 1 21 occurs the famous formulz 'Let hina meditute as sais mi usnii The words sarvan isi plunly mean I am everything But Madhva slots that Sariam and asmı natics of the Lord One must meditate that the Lord 18 saran or Full, and osmiz or the IAU lle full discussion on this point will be found at pages 142 to 154 In these pages Yadlır advances his reasons for holding that the Chlundogya Upanisad no hcre terches that the jua can becnie God and to any impartial reacier not already steeped in the Miy vade of Sankaa, they would be fonnd to be very cogent reasons indeed The tand by ya teaches that the Lord 18 not only Sima und Sidlu bitlle is the friend of man As the Logos of the sun He revcals all truths to mantind lle four ecias and the Giftb, the Secret Doctrine corne A are both ·vi INTRODUCTION men out from His le aspects, aliealy mentioned before The iny stery of colou 18 also revealed here, in the sauous colous of the Lord The orthodox followers of Salbara take tlus as teaching the worship of the plassical sul Madura combats this wong notion He shows tint the worskir of su 1nansmate object can give mukti No Clustiat missionary could have written porc strougly againgt idolatay, tlau Maulbra does at pages 187 to 190 This adhyâya is called madbu vidyl or the Lord as sweet The Iod 18 not only just (Sama), or good (Sidhu), but most sweet or Madhu or beautiful Justice, goodness and benuts combine in Him Tlure beauty of the Lord appears in various aspects, to the various kids of devas and Nest is taught the Cågatai meditation on the Lord Ho 18 not only. in the sun, but in the soul of man He is not only tho ule of the cosmos, by dwellmy in the min, but of the merocosmos also, by bonug 11 the lieait of an As le 18 five fold in the sun, so is lic live ſold iu the heart of man also lhe five Nadas, called by various manncs, ale che seats of the five forms of thic Lord The citadel of tlic heart Les five gate-Loeperb Vyana, Apåna, Sam ina, Udana, and Prana In khanda fourtcentlı, we have another famous formula saran Kalu tdam brahma, which does not mean that "all this 18 euly Bral man," but this Brabmag is vcrily thic Full " This hlauela also teaclics tho mcditation on Brahinan in the heart The rest of the Adhyâya 19 an allegory of the life of man as a saciafice In khanda seventeenth we find a reference to ono Krisna, Devakputia, mentioned as the disciple of the Roy Gbuis of tlie clan of Anguda One is strongly tempted to say that this 18 a reference to the great teacher of the Blágvadget, die Avalora &1 Kusca But Madlva is against thua new According to him, the reference to Krita Devalıputra is not ! reference to the Avatara, but to a los of that name His seasons are gives at page 242 The fourtla Adliyaya commences with the story of a king called Jana śrut and of a luly wage, sulering from itches, called Rashra of the car The king was very probably of a Sudra caste, and igacrant of the vales of discipleship IIc espected to be taught the Bialınas idyâ by offering gifts to the sage The Ilısı reruchates all these gifts, und when the ling serves luto like an ordinary disciplc, he is taught the mystery of the great disgulution or Pralaya tien thing enters into the Vayu, when the great dissolution scts in In reise eighth of the thund handa, we find again a reference to die perfect number ten The teaching of the Bralımavidyî to a Südra shows that trieu this Upani-ad sas composed, there was not ·INTRODUCTION 111 that illiberality of very which disligures the modern Tinduism This 14 strengthened big the story of Satyak ima Tibila niso to be found in the Adhriya He wis z foun lling brought up by i maid servant called Jabil Naturally he does not know whether he is a trico-born or Sadra His foster mother Jabala as very likely a Sudra woman This boy was anxious to learn the Brahmavidyî He gopa to the R181 Firidrumatı of the clan of Gautamu and says 'I wish to dwell with you as a Brihma cluarın Sır, So I have come to you Str The Ris said to him "Of what family art thou my friend ?' He replied "I do not know Sur of what family I am I asked my other and she answered 'lo my youth when I wis free to go about as a maid servant (and wis not in seclusion) I found thee Therefore I do not know of what family thou art I'm Jahrla by nime thou ut Satyakama I am therefore Satyakuma Jabal 1 Sn IIe then said to him. A person undeserving of Drehma kuowledge 18 never cipable of such speech Child 1 Bring the sacred fuel I shall initiate thee since thou did not swerve froin truth Thus shows that the only test of the fitness of a person to be initiated was not his birth but les fearless speaking of the truth under circumstances where there are temptations to the contrary Satyrık ima is initiated and is tauglit by the ders themselves In his turn Satynkuma become a great teacher anl others came to loamn fram lum One of thein wa Upakosala himalayada The method adopt ed by Satyakama to develop the intuition of her pupil was the same which lie had followed under his teacher Hårdrumata Cautama pamely silence A curious side-light is also thrown on the socral customs of Ancient India by this story Under the Salkua system no one is entitled to Brahmavidy unless he embraces the Sannvåsa Asraman or monasticism nor is any ona authorised to teach it unless ho is a monk But Satyakama as a married min and leads a honse holder s life While Janasruti is also a house holder In khanda eleventb occurs another famous formula so ham asını art eva aham asma The Advattins translate it as I am he he verily I am But Vadliva explains st in its truo meaning Alam and asm: sre well known names of God The polern Aindus live forgotten these uanes and great credit is due to Madhva for discovering them that I am 19 the name of God still among the Parsees and the Jewsahri yad ahm-Jehovah In khana afteenth is taught the enigmatical docinio that the porsan seen in the eye is the Lord This teaching 13 a stumbling block I am ·INTRODUCTION to Virochana, as we shall finil later on in Adly ifa eighth. Upalosila, However, does not fall into the sme error into which the Aguia king Virochana, fell, when I'raj pati taught him this slootrine of the eye It is in this adlyiya also thrt we find the famous description of the two paths.- the path of the Gods and the path of the Fathers In khanda 17 Madhva erplains the word Afva as applied to God The word in this connection does not mean "horse" but "wisdom." Turaginana or Inyagriva or avânana svould not mean horse-faced or horse-necked, as my friend D. Schrader in the Theosophist wonlel linio me translate, but it would mean Intelligence-faced, or lie who 1125 wisdom for his face it is from the month of this tviscom faced Lorel, that all the Vedas, &c, luye come ont Dindra would certrinly be scandalueel, if he heard that his favorite deity was called Dorso-lacci Note.-The words Asya and Tanga mean etymologically "fast moving" and nro jirumarlly the names of mind or intelligence, and it is socondarily only that they are applied to horse. In fact, the orinary Dictionary also bise, tho 37mo meaning to those words In any other place, th:111 Madhva g conuentary, one would be translatel Taragonana 79 horse-faced, but with Bndhra at sumpogallre to do so AT bau undertaken to translate Plaahva, I could not follow the ordinary course art is in doubt alleil Hayagriva horsenooked, at 18 roprosented in ordinary mythology, as having the head of lorse, but the question is, would Machyn, who like his nineteenth century re-incarnation Brant Dayi Nanda Saraswati, was interpreting tho Verlag an Uranusnds in a strictly monotheiatic sense, have tolerated the mythology of tho siltas who give the following story of hot Huxl happened to get the head of a horse The Devas, defeated by the Asur.29, went to nsk the aid of Hart They found him reating on his box and fast asleep, and did not koow low to Awaken him when some one suggested that of the low string wis cut, the spring of the bow would awaken the Dod. Ulars, who 115 Realel in a kitting posture, with his head reclined on ala boy, did not interfere with the plan of the Deyas Tho String was out, but the spring of the bow was Bo violent, that ibu bead of Hari Was separated from his trunk, sod was thrown away to a great distance The Dovas wero aghast at this mishap, and with the help of the Sildi, they placed the head of a horso on the trank of Bari and thus Hin came to havo 1 horse face Tble story is ove proeminently the school of takt worshippers, who thua glorify Sakti, at tho expense of Hari Sri Madhva as a devout 1. salva would Jardly have codorned tur view of the hilt18 It we therefore thought best voi to bring in this controversy. As an esample how Madhva takes these orditary names, 11 ad extmondonry 89090, I may refer to the word Hanumann Hsaunina the monkey hero ol the Tim111 stopy Sea vell known charaeter in Hinda mytholog) Therl 19 not a single. Findų who is not acqnalotel with his more Literally the word Elint means "high check bone, "the chin Hanuman thus means ho whose chin la very promitent, Bet Madhya las given an extraordinary meaning to this wor] eres lle takes the ord Hanu to neau visinu, anul janumin to merne,'' he who possesses doin. Would it hare been proper tu translalo lanunin as thick.chinned ? Sunilarly the word Dhuma bag been takuulla diferent betiso bs Midhri For all these reasons It is not thought proper to tastato worul Iisa Taragánana at all ·INTRODUCTION 1 The fifth luy ay n of the Upanızıd enters auto the desc 145101 of Prina and shows that Vau is the best of all tlo Desas or senses It starts with the allegory of the quarrel amouy the senses a rather amang the Deias of the senses, and slions how the snpremuy belongs to Piim (the Christ principle in mm) This knowledge of Prana 1 o miroulous, 1110 if this is known fally, then 2 min can inake leaves and branches to sprout out of 1 dry stick In the thurd bhancia of tliis Achyiya we find the legend of Stetzl etu going to Pray Ahuna's conrt and lis coming way from that place discom fited Tho kmg asked him livo qnestions - (1) Knowest thout that pith on which the creatures go from this world (2) Knowest thou by what path they return (0 hnowest thou the otuse of the divergence of the two paths (4) noneat thou how that world never becomes foll. (5) Knowest thou how in the afth libation the siter pcte tho nt ne of man Syetaketa could not answer any one of these questions, um going bach to his fatlier, blamed lun for not tenchung lum the seciet of min shin oftor death, and the method of 10111001 nrtion Now Gautama lunsclf dich not know this secret, so lie goey to the king and asks lum to teach tile korence The king says "O Grutama tlus scicnco 1129 never been known to ang Braman'ı before thee' ud the king then tcicles lum tho l'anchagni Vodka-the five forrus of the Lor) presiding over the reiner intion cyclo of niin This story incidentally shows thint the Bralni Vidyl at first belonged to the Kastayı ince, and not to the Bulunan 14 I ho Bitlumanns learnt it from the h tugs and crannt nyerlers of it in ancient India It may also be mentioned that Gautama's knowlerige of God was not of a very limited naturelle tegeling which he gives to Luis son in the sixth Adhyay shows that he und 1 sen high conception of thie Deity But that conception 1999 not the highest as is shown by the fact that with all lus knowledge is displayed in the sixth Adhy 13, ho lind to go to Privalian to learn tlie mystery of the file fires Irem tlus at may also buy in forred that the I attraması of the sixth Allis ay is not the Jules matup af tha Velinta l'ho interpretation of Jail.9. thera fore, gets more strength from il 18 con lerution also caut'una taught fug on Skotikein the fimona secret of the Self and the Ju itmi in slowed firm that the soul of muu 599 dillerent from (ind and that thic lugliese duls of min 495 to norslup God nule recognung dus difference Bat thio inethod of the souls reine natı on, and the cartous worlds to wlach it sojourns after death and not known to Glatma therefore, chronologically comes after the stil though it is placed before The fifth Idly 153, ·I INTRODUCTION it, in the tort In tus Alllivnya also the find 1 story, which agun illustrates that this Brilma Visa is not known to the Brålımınas at first, but to thic Kentrigus Tiro Brahmana scholars held a cliscussion is regnds who 19 the Sell, who is Brahman Thep trent to Uddilika to have their doubts remosed Uddilah bumselt did not know the truth: And so they all go to hang Agsapatı, for being taught Thus legend also proves the great heartedness of the Brihmini's of ancient India, who lid 110t think it beneath their dignitt to learn eren from a Kelintritn The Bing Advapatı teaches them the mystery of the Lord Vugrinera And ho teaches them further the five aspects of Prına, namols the Pripa tho Apina, the Vånı, tho Sam una and the Udan The whole of the fifth ndhy ya mny bonummnused as n chapter teaching about the God in man and the Christ in min As the previous Achynsas taught the God in the world and Christ in the world, so the present adlıy131 teaches the Gorl in man and the Christ in man The eight Adbs 18 of the Upanigad may be broadly clouded into two parts the first conr terch generally the God and tlla Christ in the cosmos The n maining four Adilihagas teach the same as in the microcosmos or man The sixth Adhy ? is the famous cliapter in which occurs the great formula Tattram781 It is a discourse bettreen Sretaketn mid his Inther, 19 nincs mentioned before Tlus tenching ghen by the fatheı, to 1119 for Sietector proceries in time the teaching guon to the father lum. Kell by Pras shana Suctaketu on liis return from his Teacher (Garlı), 19 full of concert at the learning ho las acquired and his father rcmores tlas prudle by te ching him that the luuraan soul is separate from Gorl and infimtely inferior 10 llim and therefore no man, truls learned, can cier horse any pride anıl conceit He also teaches bin the trud of colours red mhnic and brinck Sri Visa and Sisz Sri Valssa of course, does not take the phire Terramast but athtts 2 251 The formula 19 not 'thou an that it thou art or inat Critically there 14 notung incon gruous in the Sa Atou. Tattuasi may lie split up citer into Snh tinn Taltszen nsi or sal: All nt tiamn 191 Both are ald Molhora takes the con l rending on line 990ne rould he found fulls marma! To 7 to 119 Transcnth a lhrata 14 a donna betiren Vimla and Sanatkınılm Thole el aptar deale with the lerarelis of the 12 ani la ilginn the well known faucign in which Yara In eumertes all the wciences Lotn 1}en asked by Santhus trint 1174 he real Maruda rilir ·INTRODUCTION XI koow, Sir the Rigoda the lajurveda the Slaveda and tho Atharvaveda the fouth tho Itihası puring which is a Alth book among tho Vedas the science of ancestors the scteuco of numbers tho sciouco of Devatis tho deichco of treasure finding the unduvidal ominal Teda and its twenty fo 1 branches the superhuman Dove science tho science of Brahmao the scieneo of ghosts the science of politics tho science of stars the actouce of sorpents and Dera-otheials (Gandharias) all this I know Smatkuma then teaches im the inter relation of all these sciences, and love those correlatiou of sciences cau be underxtood properly only then, when one las understood the gradation of the variou: Devis who zule the universe The hierachy of Devas begins with Puşkau 2 the lowest and ends with ilie cluef Vayu the highest The bodo Nimi VAI, Manis Sankalpa, Chitta, Dlyanru, Viju un, Bulam, Anuar Apel Tejas Aludu, Smua, Asa and Prana ae erplamed by Vidhen as the names of the hierarchies Whether these names are to be takel m their literal sense, ou as standing for the names of certain Devas, it is clear that the Upumbads do distucily teaclı, iu unequivocal terme the existence of these hierarchtes Thus in the Taittırıya Upangal we find a description of the various gades of Devas and the various degrees of Âuanda which they enjoy Then Madhva enters into a discussion as to the rationalo of symbol worslup The great danger in symbol worslıp is that the dol itself 18 taken to be the God, and instead of worshipping the Cod, in the idol, the man ends by worshipping the delay God Tho apologists of idol worship say that they tale the idol as belp to meditation Bat Madhva When one thing is meditated upon as somethung else, such meditation canpot be productive of salvation There is not only wint of the attacament of salvation, but there is a positive dauger in such inedita tion Just as there is dange in paymg Royal Bonors to a mere servant of the hing, the person who thinks the servant of the king to be the king and by such sunkins pays all Royal Honors to Jun, incurs the displeasure of the king and 15 destroyed by hum bccausc the servant is under the control of the king Therefore be who meditatas upon Nama and the rest as if they were Bilman 18 throten by Braliman along with these Devad namely Nina and the rest to Lell, called blind darkness Therefore let 110 ouc meditate upou tliese is Brahman 1 uither on le siys let to one meditate or worship any inscnticnt object or in an unworthy way or in an untruthful way foi by such worship there is great disaster to the woralipper The apologists of idol voiship say that inanimate objects and lerbs, dc, bave some power of doing good to man, for as medicines they ar of Nuzys·xil INTRODUCTION greit utilitz Madhız inects tlus objection big time that cien tho mali can cllects of thirso oljects are not dependent upon the olyjects thaifi «ches but upon the spirit m those olujects The still rincompionnaing monothicism of Molly equires thing leftoeis no woluuul jwmauk fx the Lord Himself, and secondails by his igents-tic angel, Hol, family, and Imut Hr sum it up tims *To insentient objects foi all incle en sential attributes acthe lower, anlations modifications frain the sentent lenge the sentient brings got their srutiones from the Devog tlo Deras 6ct their loner from the Supremo Prin the Christ), while the Chief 1'rına Gullus poner fro i tho Surono 1490 1# This is tho 11* nnd nothing can larren tautas iltreetail by them Thicro is 110 cxar le of an Insentient object, Show On any notesty, ithout the direct lines of a contient beint nince we always moc all notivity e annating froin kentient beings in overy C190, therefore the Unsech things must be judged ly to analony of tho Soon As when we find sobie graine seruttered near an anthull vo for that the ant4 119t hayotlinonnthein there, at they did not coino thoro of themseling though we dlo 1100 see tho ante Thus wo in fer from nown examples that the Inscntcnt is always ender the contr l or direction of the soutient The oglith Adhyay a sums up the wholo teaching of the Upanied It shows that the Lord within the heart of man is tuo sme Lord 110 18 in the beart of the unirere It glies the story of Indra and Viochanu, how both these went to Prajipata to learn Brahma Vulya Iraj priti t'iuglit thein in paralles, which tested the intuition of these two India came out successful, Virochina, tha was not yet ripe to receive this teaching, misunderstood at He thought that Irapata wus tencung the Blous Viule, n-Incly tliit Jan? is the lugliest citity anl tliat laman soul w is the God '1113 M 15 Vida doctric 1379 liuglit bus Viruchi au i to tho Asuras, who believe conscquently that humu sont is identical with God and that there is no other God thin pian litro sell Tlus 1o 1 mistalo undo nut only by Vich19117, Irut by the modern Ved lutty also, thios Who fallen into the mame CIOL & Vrachi 1117 and thu thuit m. 19 Identreal with God But the wholo tenclung ei tlus Upant-ad shows tlı it inu is diferent from God tle dificience is tot collentional, due to truc, spice, or cus lity, but inlicient in the very natuc o tlungs Lien in Nuhu, tlc man 18 dilleieot from God ud there ct be vo giertel prout of this than thus 1 180 chaptct of the Upania In thuis Adhy yz we find the description yren of the state luktı and coiltr uy to all Idy uta expectations, it descubes Mikt: 18 state of Juppiness in wluch man actun his sepuate CO1010usness Even Mnx Altller lind to nimit the curions nature v tus inexplicable fict Bo tries to cuplun it in thus way - These aro pleasures w kk secm kardly cor ratible with the state of perfect peuro whiel the belt is supposed to bato attained the passage way he interpolated, or put ·TIY INI RODUCTION "Which of the two modes of interpretation represents the true meaning, of the Satras" And he gives an unequivocal reply to this, namely, that the interpretation of Ramanuja is more in accordance with what the anthor of the Satras meant Thns Bidy ryana (loes not give any evidence in the Satras that he beld the doctrine of Mayn, the principle of illusion, by the association with such the highest Biahman 18 suid to create the universe The author of the Satras not only does not believe in Mayn, but believes that the indrudual soul is different from Brahman and is not identical with it, either in the state of releisc ar bondage Badarayana in the last bouk of His Sûtras, describes the state of the individual soul who has attained release, and his idea of Muktı 18 tho same as we find in the last chapter of the Chhindogya Upanisad On this point the learned doctor refutes the view of Satakara, who holds that the last book of the Satra does not describe the state of the linkta soul, but only of the soul who has acquired inferior knowledge The wholo passage 18 worth quoting - "Il, now, I am shortly to sum up the results of the precedog enqury 19 to the teaching of the satraa, I must give it as my opinion that they do not set forth the distinction of a higher and a lowot knowledge of Brahman, that thou do not noknowledge the distiaction of Brabman and isvara in Sankart s senso, that they do not hold tbe doctrine of the unreality of the world, and that they do not proclaim the absolute identity of the individual and highest Sell" Thus the Satras of Badarayana, which may be taken to be the oldest commentary on the Upanisads, do not teach this doctrine of Adianta Is it then hikely that the Upumşads teach that doctrine, when the greatest interpreter of these does not find that cloctrine in them? “The Sutras as well as the latter commentaries claim, in the first place, to be nothing more than systematisation of the Upinişads" It 18, therefore, probable that the Upanışads do not teach the Advaita of Sankara The explanation of the Chhandogga, therefore, as ghen by Aadliva, from the theistic point of view, deserves a calm leanng One must approach the study of the Upanisads without any preconceived s, in favour of any particular theory No loubt, Sri Madlıva bow and then, gives very forced untei pretations of certain Upanışad passages But what oue las to consider is whether Sri Madhia has girien a consistent explanation of the Upanışad as a whole, and not whether bis explanation of certain words and passages are forced and unscientific Before closing this introduction, I may mention a point on which perlaps Jadhva is unique, namely, his claim that he is an incarnation of Vàyu The Vhyr, called also Prana, is the lughest being next ·IVTRODUCTION 1 to God Te is called " the belo ed son of God, the ser tant of God' the mediator between God and man," the s31100 The functions 7531 gned by Sri Vadhrn to Visu correspond very closely to the Chust principle of the Christian theology I hate, therefore, uot hesitated in translating Vayu and Prına by Christ Some may think that Vidhi's itles of Paya is not the same as the Christian dea of Christ No one can cypect eruct similarities in such case, but the approach is still remarkable But more remarkable thru this, is the clum of Vadhva that he is an incarnation of Vuyu Other authors have been more modest, and left it to their disciples to delfy them, but Nadhvi, like Jesus, boldly lays claim to be the uncar mation of Vaj u the sou of God Those who believe in the doctrine of reincarnation, will find no difficulty in accepting this ricw Mrs Bosant has declared thrt Jesus was reborn in India as Ram inuja Vay it not be that Sri Vadhra the greatest Vnusngla reformer, in the direct line of whose disciples we may count Riminguda Kabır, Nanak, Tuls. Dass and the great Chaitanya of Bengal, was luself the incarnation of what he claims limsell to be, namely, of Vayu or Christ? May it not be that the modern Hindus are really Christians in its better and truer sense, and need not be aslamed to call themselse Vaibnayas, the worshippers of one True God and Christians ou adorers of His beloved Son BAREILLY SOV 14th July 1910 ·CHHANDOGYA UPANISAD FIRST ADHYAYA FIRST KHIDI Pruce chaud गों पाप्यायन्तु ममाङ्गानि याक् numat: waniti alifafu all सर्वाणि सर्व प्रोपनिषदं माहं ब्रह्मनिराकुयी मा मा ब्रह्म निराकरोदनिराकरणमस्त्व- निराकरणमस्तु तदात्मनि निरते य उपनिपन्तु धास्ते मयि सन्तु ते मयि सन्तु ।। in IT: TIRT: R 4 Om, On aus Apyayautu, let (them) increase, grow or be perfect ** Nama Aya Angani, limbs, members 9 Vak, speech Pranah, breath, sense of smell 7 Chaksuh eye shrana Srotram, ear Atha, and then, another reading is a Yagac, faniem Balam, strength, bodily vigour, the organ that concentratethe ojas orodyic force rêrano Indriyanı, the senses Cha, and, yea Tita Sarvay, all at Sarvam, alt A Brahma, Brahman, the Sacred learning the Vedas 9. Upanisadani, The Upamsad, secret doctrie et Ma, not9 Abans, Brahma, Brahman, the Vedas fregan Nirakuryam should cut off, 47 Ma, me a Brahma Brahman, the Sacred lore, the Vedas Ma, not for Nırakarot, cut off, leave off, want Adirakaranam, no bieal in studies, hot cutting off, 101- removal Astu lct there be TT Aurakararam, no break in studies, non-removal lot cutting of Astu let there be l'ad, (10) thara Atmani in die self FG Nirale (in ie wlin 1s) delighter (in) Ye, which are Upanisatsu in the Upanisads Dlardal virtues and duties Te those Af May, 11 me Sadly, let (those) be do Te mayı santu, let then be 10 meter fra Om Bantul, peace Om! May all my bodily organs and senses those of speech suell sight bearing and vigour grow in perfectron Vay the Sedas an I the Upan15ads be my all in all day I not abandon the study of the sacred lore may vot the sacred lore abandon me Let thoro nover be any break in my studies lot tbcre never be any brea's in my studies Let all the virtees of the Upanışads repose in te repose in ne whose sale delight is That Sell - (Paraskarı Gșihva Sátra IIT 16 I partly) ·2 CAHÅNDOGYA UPANISAD MADEIAS 6 LUTATION I meditale upon that Har), whoso bliss 13 puie, infinite, and unmixed math el, whose knowledge Jiana Salu) 2 infinite and great (and all embracing), whose light (flnme) of thought is steny (not capable of being distracted from its onc-pointel concentrations, who la Almighty in His lordly energy and enjoyment, (wnuse Ichchha and Kriya Suktas nrc supreme). who is All powerful (11 linse Balı Saha 18 also infinite) Whose Dvine Formu is Ingher than that of Brahom and of the rest, and who is the essence (Atman) of all other forms Te is the Creatoa, tund Presczuci and the Destroyal Hc as the Ruler of the I teruul Ho 18 the Light of knowledge Mc is the Liberator hom gnorance, Jarhness aud non relcasc (bondage, Smsuz 1) Le 1s Unborn and Eternal 1 noushup that Hari alone Note The Wut Hao of this aloka bas barys es weer w 1935 by the Cowocutatoi desa Bhila su Thuis ve14C 18 2 bulmam of the Vanitia Upuna taught in the Chhaudlog) a Ulan sad The On neuung 'full er all qualitic* i cypressed by the first piel of this sloh algudest sidoss sat sakla. The worlwal suhbu 19 explained also in various ways ( v purs, leasure or best piogure or unending eternal pleasare Or sat may be a part of vidos, re, vidosisnt tuciuing which is free from evil A pleasure is said to Ic free froin dosa or trint when it is not conditionelli begioning do, beginnugless changeless, cudless joy That knowledge is great wuch kaows everythiag relating to oneovo 22d other selves. The word ? (all 19alified torldly energy, cujojment and pou ou Tlux Norvure lun luge and thought-lordly caergy and enjoy rent=loner (bata) 1 The Goddess Rama prused Kamapat: (Hari) suth the versus (of tlus Upanigad) that came out of the mouth of Huyagin ? (Ilau) Hiu wlos qualities are all extensie (declared all the ledas and Upamads) and who sleeps on tlie couch foi med by the site (when the world is dissolved it the time of- Play 1) Note Thus tho Chic Rigi of this baitsad » Havagnast the babó mats till 15 trams the Deratâ to the text in the Lord sleeping or the conch of the sake of Flotats MINTA: 1 श्रोमित्येतदक्षरमुद्गीथमुपासीतोमिति घुद्गायति. तस्योप- व्याख्यानम् ॥३॥ 112 On, The Lord designaled Omul, cbus TE12dular Aksaram this word generally is understood to mean a lettci or syllalle 16 also incans odestructible or imper shalle, but it lias a tlord meaning yien we analyse it as a + the di eller in the senses The 3 or eye being typical of all senses and means sporting er dwelis ng, that is TOP 4011 TL therelarc, the word azt means the nestest of all Oral. 51 means operishable, and ra mcans joy and so akura=cternal aad bliseful to Wogtham, ·I ADHYATA, I KHANDA, 1 . 3 1 th the Lord is called Udgitla, because He is Ud, the highest of all, because He is H Gih, sung of, praised of by all, and a Sha, because He is every- Where (1977) The whole word (ata) Udguha thus means the highest Lord, praised in all scriptures and who is all pervading 39817 Jan #KREFEL Uchclitwat, Utgitatwat, gitatvát Gih Sarva, Sthanatwat, Sthal, surata Upasita, let lim meditate, utg Oin, It thus, f Hi, because fa Udgayatı, sings out, that is, that Udgatre priest sings out by uttering the syllable Om, therefore' the Om is the name of the Lord, He Tasya, of His, that is, of the Lord who is called here by the names of Aksira and Udgitha, Byuretar Upavy 1h In änan full explanation Om in the Lord the newest for the eternal joy) the Vaguthi, re, the Highest, the most Adorable, and the Allpewdmg He must be meditated upon Him the Udgâtsi sings out as Om About Ilım 15 (this whole book) the explanation-1 VADHYA 5 COUNCATAN Om is the name of the lord and He is called aksara because He is the newest of all (19 dielling in the senses)" Ele 19 called Udgicha, beoruso le is high or at because He is sung or Gitt and because He 18 all per adıng 01 Ilu The Lord must be meditaterl upon as such Thu4 it is said in the Makasamhita - The Goddess Rimi p1 119ed the Lord Nomapata with the scises which were first chiunte 1 hv Fwgut in! htcl commence with the void Om in this Chlian log;a Upinsed) and wlich re sung by the singers of tlle Suma lella The memng of this ar is thus grien in the Samanyaya Let 7 person meditate upon the Lord 18 bearing the namo Om, fully understandın, its meaning and nttuibutes He is called Om, because Ilo per ades all in because He protects all (79) and because the three letters T, 370, u and wa denote supremely ercellent (T) supremely lugh (n=70) und supremely wise (Rra-Ri=an) because 7 means bliss or AT I means power o and = mcana supporter or protector () Note Thus 19hne + tr pla sigutticance and denotes the threefold attribute of the Lord Fyrst, Ho - All ervadıug All proteeting and all knowing Secondly He is supremely exeellently High and Rise Thirdly He is All bliss All mighty and All supporting The In lestructible Supreme Person should always be meditated upon aa Om because the wholo universe is voren (af) or contained in Him and bec inse He is supremely excellent (ue="), and because He is supremely high (147) and possessed of unfinite attrabytes (tu) ·CHHÅNDOGY A UPANISAD Regrrling this Om, the Udgatri kings out lies in mus of the Sama- Veda clenly by attening Om, because Om is the name of Vişan and the esplanation of Om is the lughest of all explanations (bools) l'he letter A, denotes supremels excellent, the letter U denotes supremely lugl, and the letter A la means explained or expressed in all the Vedas (llius buell779 Om means the crcellent, the higle anul the severuled The glory and the greitness of thrs Om mo shall explain further on) \(\AIR ! ! एषां भूतानां पृथिवी रसः पृथिव्या यापो रसोऽपामोपधयो रस शोषधीनां पुरुषो रसः पुरुषस्य वाग्रसो बाच अग्रस भृचः साम रसः सान्न उद्गीथो रसः स एष रसाना रसतमः परमः पराद्धर्थोऽष्टमो यदुद्गीथः ॥ २ ॥ para Esam of these 1%, of all creatures. TATU Bharânâm, of beings such as Rbhu and others wlien compared with the Eartlı derty at Prithit, the carth 1 °, the presiding deits of the carth ra Rasal essence, 1 e, the higher in all respects and qualities are ce Prstvyal than thc (derly of the) erth 119 Ápalı oter, 12, Varupa the presiding deity of water, (15 higher) Kar Ra-ah essence, wap1914 Apām, than the walcis (Varona) ओषधय Osadhaynh, plants, !?, the deity presiding over the plants, amely Sima essence, higlier sodata Osadhtuam of the plants re,higlier then Soma E Purusals, the Cord (of humanity) ' Rudrah Rasals, 54 Purusasya than Rudra , 16 the (dexty of speech, ..., Saraswatt 8 Rasah, essence sip * Vachats than speech Ris the (goddes, called) Rih Rasah essence, sap 14 Richal of Roh सामरत Sama rusah, the deity of Sima, ?, Viyu presiding over breath, the chief Prana, is essence, or hgher # Sámnak of Saman ZAR 8 Udgithsh Tasah the I ord Narayana Himself, 18 essence or higher San. He, the Udgitha Esal, this Narayana TEATR Rasanam among the Great Ones, Make the Earth, &c 4 Rasatama) the best the highest the quintessence ** Paramah, the highest Pasarddhyah, higher than the highest 12, a highest a attribuies namely possessing the highest qualities, tbc Udgitha is not only higher than the Saman but He uslugher than Ram also. Another meaning of rais qth ghest and a place He who deserves the highest place muaf 1- the name of Śrs or Rama (CT) que is the gen. AVC of grai ha a sould mean higher than qurt or Srt 0 Ascam. Ah 110 eighth 1 , thic Udgita which is ille 8th in order beginning with the earth or who, lladhsas reading us yah, i e, in thc masculine gender and not wa: Udgithat, the Udgitha, Lord Narayana Rasat es 200 ·ADI AH 4, I XHANDI, i 2 Higher than all beingą (like Riblu, &c) is the presiding deity of the earth, highei than Earth dev atâ is Varuna, higher than Varuna is Soma, higher than Soma 18 Saraswati, biglier than Surasu ati is the goddess called Rik, higher than Rik is the chief-Priņa, higher than the Piana is Narayana husell That Udgitha is higher than all the hughest, higher than even Ramî anl is the eglith -2 Icte Viruvant whose ne 4 On Drux Depan said in the last verse to be the highest roll to understand clear the tt hreine I rear to hin the grudilo nt de tom I cute this verse Tote-This part of the Icire shown that Sarayın hot only bigher than thu Sunrin but that Ilis greatness not comparative, like othera bat absolate and Infinite In fact there is 1 vast dillereneo letween the greatncha of (tod and of any other Being how high roexer' in that sense tl o wods pormah parardhyah would mean supromels great infinitely high Det paraplyah has also another inea ung which uns been given alvore : e.than the goddess Princhi or Rain If in the above en imoration the speeel (til) and the Rik be taken as identical, then we have the following gradation - Earth (Prithivi) higher than Bhatas beings) : e the Parthus rasa or high Vara 11 (water) Farth Isrası tara or higher Sonia (plants) Varia Is ras. tama or highest Kucm (tur1181) Saun 19 lari na-rasa ta na bigher than Ingliest T4k (including RK) R dri Trail para restauralove the higher than tho highost S1111 Trh l'arma parardha rasatama over aboyo the higher than the highest Ima Saman Param paratha rasatama even over-above the higher than tha highest Vagitha Ram Paraon piirdhya rasi tama int n tely high If bowever tho Rik and 16L ho taken separately then the Rik will be Parama parar dla rasa time the man will be Parra parardha rasa tama Rams will be Param primht rasa-tama and Ldgitha will be Parama parardhya rasatama NADIVAS COVMENTARI Tins mantr shows in detail, how this Udgitha is the highest (paramı) by giving the gradation (of the Dositas) (The Lord is not only the last in this series of gridations but infinitels high, and therefore, the word purama is used Those who hnow the gradation of the Devatas, und who understand the supremacy (infinitude) of V1-zu, are kngin as okantuah (nonotheists ?) and masters of the knowledge of the divine hier archy Let those be alone called El Anting who know God to be one and, the ·(WANDGIA UPANISAD lughest l'hat is the necessity of huong the hierrrcliy of Deratis, and! calling such knoirers also Chantins? To this the commentatoi replies by ging the definition of the word Lkantin) Smce on the above gradation by stating that "thuis is lugher thin that," the Lord Flat stands at the car (anti) of the series, and since He is one (el ni therefore, the Chan ting (eln im Anta) nro sud to be titose who hnok the Lord to 1o enly One alour and as strumg at the end of the photo scues of giuntions "cus 19 greater than that ? (Flenco the blowledge of the scries ou graudition is necessary to entitle a person to the name of Chintun The worul Ihantu e thus the nanio of [11, for le as one stints at the cul cof the above corios Those who possess the knowledge of the Thana are ilcsignatel ng Chintios) Almittee that in order to brcille1 an Flintin, it is necessary to fucknowledge of the kruation of the Des out wint the dinntago one becenes in F'kantin To 11 the coinnentator answers Those who know thus tio gradation of the Devas and wone sole Teluge i aluars to loud Elanta -the one lord of tho Ilcrarchy-enter lın iclase) into the supreme Coul Kârály na the painless But the worl Fkentin mesos generally the cretusiss worshipper sos de les of one Coul and who come not torship any other how do you glso this noining to 1t7 TO is the commentatny says that it is not fuereis the 2110ledge of gradation that gives *** dat bir rahip of the Supremo Gioil after getting such knon lexige Is the eausa the higishine thing housing Fars in theo lnghest anii coming *** nel mondplan sa anyar lapu Lahat nothings on teir unter Tuls*h** tlough tho al chain men, in BOL Incen the numhur of One 19 16 Prlanten of other for strict chintin would pot morntipya lakseni &c, setan enlightend higatAta noull norabip minor deities also knowle all the while that the Holla on and Inanitely higher than ant iets if an what Ixromrs of the common taral ſalajet 110 anys de ratah let bim not wolp any other drit: ? To this the com axt tane let them unt offer any sacrifice to any lesnt with the men that then the penat141 are independent of the Lord or that they deserve ang Independent rutor Water that the beat us muy Inwonerlas molt llary enter the lon! I ut do you ntonellt with the flowing trit - The HUHADI 31311AN AM to be one sul sess the teralis auder the drink # 1 centers of liramay as Kyairlyau, Valas end noin. This test woal is tbat Nanas and sons of Janu like the Maki Ardit hat under diferent catrof Irama &r, are to be worbire and with an Tthilde Comentator us - 'Tlor Ill: Agis long the stages llet 4 of Manit nul thie lking alle! Juu tru titenen su the rats pe justig raro c1'11" ·1.DIVAT A, 1 KUANDA, - like Brabu un, &c, and they do not worship the others lhez sorship the Nunna and Sugos, because they are the father of humzty, its teach ers, and usible peisontfications of ill attubutes of Bhagitis (Com paie S BH Vundaha, p 61 Note--The castos inentioner tu the truts refer to Wahna &L The berg: called there Manos are Brand, and the sons of lana no rcally sons of Brahun lot the sages lık Varichi &c The castes tefecte them Ti as the alive text teaches the wors of Dovatis, for it touches tho worship of Vana anul 1912 - Erabil, al Manavas does not mean" men but sons of Blant he song of Brah13. 11, Rişi liko Stirum &c in has been said the cenas like Brahmi and the rest ve called Want because they possess intelligence or Vanas 10 a very latgh dr, noc, and those lies as are divided intu four classy according as they aro Behatangs hatriyas &t their song called Vaerb, c, at called mavus because they are one of Vault or Brabwa" Even thesc Risis are not worshipped as Devas lint because they are rathers and tevehees of banuty The lower Deras should never be worsluipped The degraded non Dulas dlould never be worshipped, though they bull the wames of Bighord, els They ale called Dias, bee uuse they are 100 and inisestie, The 10 best as applied to them is arrel row the 2001 et from which the worit 1018 also clernice ntuely from bi to be poor to perish The word Dera va guleiro term and 1 pred both 10 satis and bums while the word Vanillo con noi to vas only, in the botter sensool that kord and therefore in the abovo 10190, the word Manu 1a useita not the well buonu word! Doru But what is the piecefly splcre of these tsu words, Deus 18 Sunas and Duta Asuras' To this ti e Comuentator replies The ledic Deras (buias) called Bralıma and the rest accept oblations then ouly, vien they are offered to them with decout spuit, 11 hile the loner Deras take them when they are not so oflereel Suco both Suras and Asusus have got the palen of Brakus &e, how is it that en oblation offered with the Mantra Brahurtübhyal brábi will go to the Dera Liahwa and not to the stuia Brahma Tko reaching of the oltering to the Dot Brahma takes place then Ouls when tho sacrificer offers it in the spirit of a Bhagavata hawely when lo pousta gradation of the Devas aud realisca that 118 tu is the huguest of all of hodocy tot do 30 the asur Bra tu aud the others take such olering An ohjection 19 mire it is not proper to my time the weats of attainute Nokya are the knowledge of the gradation of the Desas and thoir mutual diftuences ant ebamtutva se knowledge of the Lord bs calsing Hou to be the only refuge Lecause both lije pratation and ekantityn AS erist in Non and get the ran way ho far from Mob To tlus the Commentator si By the hnowledge of the deta gradation by ekanlitva sud lay faultlessness alone the Moi 18 vusased as a rule the other fttro) incans ale meie vexation a waste of energ!) The other means refer to the kuowledge of gradatin and ekaatitva The only unfailing means of neuring mossa is schebbıdratsa- faultleesness in action, want of de feet neness in the performance of religious ceremonies and daties. This word appears to be a technical tern of the Wahvas dambrina- textion or deception means that they alone are not the means or Volga Thue having described one means of gettio.

·OHNANDOGYA UPANISAD Vokea wawels achchhidrati (copibued with the Inonled.c of graditiou and chantita the Coru montator mention4 a sceoud megns otati dining rulese - Phie lughest de otion (bhaktı) to Vaznu seuly a (specific) cause for the attalument of elease Motoult the bbalt to tamu un tbe anne of Yoksa but bhakti to tvo ammeublatt dovotees of 6 sachs RTA &t is 2190 o cause So also duotion to his devotees the Rama and the rest, in duc order, after Vinu, is to a cluse of molim Thc Commentator now suention a third means of acquiring well- The third cinse in tne attainment of Vlok sd Is Varriga (isp.ssion) also There is no other (fourth, meus of getting loha - The ward third sboun that latragsa is not equl to the other two-nuels Jauna (knowledgo) and bhakti (clorotion) or it may show that Timis is a doans of getting thir othor two The turco cans therefore are the Já ina Bhakti and Yairagya If thero ho the only fans of gettig mohad why do tbc Sastms enjoin the performance of sacrifice de To this the Conmentator replica - Everything that the these (three is mels, things like ballen, &c) da oduned (by the scriptures) veuly 14 3 means for tho sahe of attaining these (three: If the sacrifices & Do the wea119 of gotting Ja Bi Blikti jud lairagu aud thus a ten of gett ng woh what is the notity of the other threc? The Coupontator shows that Joana & al the calises of mobox and not srerificos unaccoupanid on thcsc - One may even perform all (nacnfices) but it is in de ord of these (three or any of them) serily lie goes to the lower darkness (ou to the nethor world and darhnoss) Thus show that perforwer of were sacrifices w bo abandon the other three lar from get ng molsy goes to Loner Regions of Darkness But a person may not perform Bacritced bat It he b78 any one of the other tl rec he will get Release But he who is firmly established in this (Join? c) 19 erily cien.. Relersed Eternal though he was late abundoned the orfer (sacuifice, ca Tlappt es to Jana loguris like fama and the best Hunan ic ng sbo la perform crifices al Therelore I shall tell the gudation of the Day 01 the older mentioned in the South Tho torce of therefors 25, because the knowledge pt gradation is a cause of mukti therefore ac The Farth is aluays higher, in ill attributey than all Elements bhata The elements refer to tho Elemental Deras called R bhu & Recause the Ribbos purso in the Earth Derz -591 dratt ·I ADNYÁT'A, I KHANDA, 2. 3 The Ford rasa (translate in the above as tarn or higher ') is synonymous with dira (essenco) and sara (better). All threo denote the same idea luglier than the Earth in Varunn; Inghci than Varuna is Soma, thic Nesati of plants; higher than that, is Man, namely, Nudia, because be is the Dei ati of viilty (the generative organ); higher than Rndia is Sarasvati, the goddess of speech; liigher than speech, Rih (thio goddess of Rik); higher than the godsless of Riha Visu, called also Sâman He is called Saman, because he is same m all beings, and because ho 18 tho prosiding deity of all Säman Hymns; highor than Vigu ia Vnu Ho is higher than the highest, from eternity. The sentenco * &a Esa Rasindo Rasataniah paramah parårdhyo'xtamo sa Dagithah" 1s divided into three parts, namely, 1. so can rasinim rasatamah, 2 ka Aga pammah, & Aega pard rlbyah, Tho Commentator tow explains these threo Ele takes up the arst, Damely, Rasinan Rasatamah and explains it thos:- Vågt, who is higher than the lugliest (Sarnayatf) 18 itself inferior to Sri-tattia, who is called purama; and Vişnu is higher than this Sri herself, He 18 all-pervading. He 18 called the pai îrdhya, because he is accompanied by (or possessos) parardhii (Sri). This ne find in the Sira-nirnaya. Tho wholo of the above is a quotation from tho Sira nirnaya A doubt la horo raised. The combination of para Ridh will ho parardhi, and not pardrull; And the scoaznlarg derivative from parardhi, would be parardhya, and pod parardhya, Bow is then prardhya obtuned front jxtariat? To this the Conventator Answers The Force of long & in parirdhya is to donote superlative degree or Atinaya In parardhy, the meaning of the pats is parima op bigbeat He who has the attribute of having tho Highest Ridhi is called paramardhgunn It is a Bakuvrihi compound. Ho who possesses parirdhi fr called parardbye He who possesses the quality of prarardhi in the highest degree is called paramah parardhyah The second sentonco is 8x 847 paramah, and it means 'he 1e the higheat' The von highest' bere is not a separato attributo of Vienu but qualifies padahi Tho moaning of parama 13' in the highest degres An ohjection is raised that in parantah pardrubyah the worri parannah cannot be an attributo of Riddhi, for if it were rn, the form would be parama parardbyah But the paranah has the sign of caşc-afix after at To this, it 19 replied that this is 10 valid objection, because we bave ench examples in other places also Yedes « Bliksu theri gires ttro such illustrations Or tho sentenco Sa esa, &c, may be taken as ons sentence and not three a9 above; and In that case, its morning would be what the Commentator nøst gires- Vitamekliyo'p nti-paramottumatamah rasinaru tasatumah paramat, parirddhyah ·10 CUTIAN DOGSA UPANISAD Out of the Best Ones, loss the Best of the best among tlim cry Higla (most excellent) Ones Ilus is the mountng of the plimise of the essences the best cssonco the lugliest, the top most The meaning of rasanim na utta nobhsah ani 'eren anong tho Lost Ones To WA ing of rasatanih paramah parirdhyah is at parumottauoltaan 'thu Bout of the best Among the Very Hgh Ones He who la bigler (atl paramah) than the best ones (uttamobligah) is called ultimo bbyo py atl pranah He who is higher (uttamı) than him is callol uttamebhyo Pyati 1 ara mottacia te who is higher (uttale) than him over is called uttamoliligo vs attaca nottam ottamattanah ie, the Bost of the liest among the lorr flogh Once this Being de callod the sasian rasatadink paramsh parindhrah Out of the Best Ones, He is the Best of the best uwong the Very High Ones An objection la raised again The wor I raganim is in the genitivo plural bow do you explain at byuttimebl yah a word in the ablativo plural Moreoror cach of tho words, pasata mah parina and parlrdlyah spears to be a separate a lfertive qualifying one and the rrue warl «lly do you explain theru as all pararunttamattamah- the best amous the best among the very bigh To this the commentntor replies by saying that the word TUTT the blat so is understool after starr le Out of the olcts of greatness (raga) (It is thus that tho gentire is explained by an ablativo) - Tho senso 13 that out of all the best (rusa) entities oven, tie is tho supremely High (Pırırdly a) the highest entity Therefore Iro is called the Rest of the Best among the Very High Ones The words (547 44 Travare not supirate adjectives but onc rautely परम पणदर्य रसतम अतिपरमोत्तमोत्तम he Best of the Best marag_tlse Very High Ones) Another oljection 14 ruel again if the sentence a CETTE & be talon 18 three sentences ny has been done in for ant il erch of these be an attribute of the Lord then the mention of three attributes is an acts as all of them denoto one iden of Ereatacse One of thou would luzve sumce! Ta ti is the commentator replc The superiority of the I ord 18 not like (or similar) to the auperiority of Prazas & Over the Clements &c On the contrary, there is a vast difference 'To indserle this (unque superiority of the Lord Osei cvory other heng), tha mula nf epuhata bha DISANJAUL, TRAanh. (Pamah parardliyah) have been used in tlie Smit Kaving given the serige merning of the IM904 paransa parardhya Tastata the Corn mentator now gives their trmi mernings The Earth der possesses superiority (risatyn) over the Flements, Varurat is higher in superiority to Her (rasa tara-turm), Somn 18 lughest in superiority (rasa tama tram! Rudri has extremely highcat si perionty (pirma rasa tamatv am) Vak has hugher tıp extremely lugliest superiority (primir lha 1393 timats 119) Prior has greater than the lugher than the ottremels hugliest saperiority parama parardha they amatsam) ·ADHYAYA, I KHANDA, 2 11 (If Prana is TATUER greator than the bigåer-than the extremely highest espora or-then the Lord God being above Prana shou! I Lo called TCH RECata parima parardha rasatama The long af in parardha sould show this comptrative superiority But Ho would not be called parama yarårdhya rasatamah which shows a degree higher still To this th: Commentator replies) But the Lord is not fummeliately) higher than Pa Ini aud there foro He is not called parama paruddha lasatimah Becuse higher than Prina 15 Namå who is called parim parardha rasatanıth The Lord 18 higher oven than Raura who herself is the essence (1199) of Praga Him sol therefore the Lord is called Paruna pharlhya i isztamah But how do you show fron the words param parardhza r.satımah (whiclı 18 811 epithet of the Lord) that He is higher than Rani callel preung paranha r1gatimah For there is nothing in tho aboro opullied to show 1 co pro facis nowhero a aign of comparison to this the Commentator 8nys that the lettor in the above 13 a sign indirectly of the comparative degree He who is hnomon through the medium of Palaidha (Sratattva) is called Parırddhya and therefore Parudbya is higher than Paråidhi), because He is infinitely higher than even this Ramni who herself has an infinity of attributes The to know' takes the al0x with the force of accusative m*+= Lnown through Tarardha therefore 13 & nonn horc tocaning known Tbe of UJE elided anomalously Let at lu so but how the name Puriruhya is exclusively aj plied to the Lord alone? It may be applied to Brahuia &e also for they are also known thro ghi the l'arádka To this the answer is that Ho is indaitely higher than this namely Hla own br. Tattva This Brı tattya possessing an inty of attributes is surpassed on er by tho Lord But the quality of being known throngh ths in Dumnerable this.blo Parardha belouge to the multitudes of Juvas also why are they not called Parirdbyr ? Tn this the 3nswer ly that it is applel to the Lord alone who is supremely higher than Brı tattya Ac objector wys in count ag from the Elements upworls through exrth &c we and that Vak will be parama para rasatama the Rik will be parawa-pararddha rasatama aud tho Lord known through this Patrulha or lra il will he parana paranbya rantamah This would establish no doubt tho superiority of the Lord over Prina Init not over Rani who does not come anywhere in the above gradation To this the reply 18 that the above oxplanation was given by taking lak and Rik 23 identiral and as not two separate classes But if Rik (as Saraasatu) be taken as separate from Tak cven then the superiority of the Lord oyer Rama would be estabt shed Tbercfore the Com metafor $37 - If Rik (Sarasvati) be taken as separ ite from ind lugher than Vak even then also connung frein the elements (lahuta) Pr na would be only paruma par u dha risalalta ani not puunu pau dia rasitıma (lu the ouse when Pardı" N applied to Rum ve derive it thus) Slo who 19 in every w super lor (rudderun) to tlo lugha (parı) 19 marcha In this case the fold palaidhy i would denote the Ind) I or le who is known through the innumerable attributes of this Sritatta (called ·12 CIIHANDOGY 1-UPAN IBAD Parårdha) 19 designated flere as Parirddhynu, namely the Lord (In the other caso, Prinz is only Parum parirdla risiting and not paraınapirirdlu rasitarva) For she ndio is higher than Parkıdtha (Prana) 15 called Parardelhi (the forco oft is to denote superiority, because it donotes lordliness ) Thus Paardlı 19 the name of SilIe who is know through the innumerable athubutes of the Pararddbz is called Partridliyem Thus the Lou called Parürdihy'un 18 @lett lugher than Sri Thas 19 explained the plırıse "rasinim Msatimah parumalı parårddbyah MANTRA 3 कतमा कतमर्कतमत्कतमत्साम कतमः कतम उद्गीथ इति 11 विमृष्टं भवति वागेव प्राणः सामोमित्येतदक्षरमुद्गीथः ॥३॥ कतमा कतमा Katama Katant what wlane (tem), a Rik, the Rik, ***** Katamat Kitamat, wliat, what fueut ) 64 Sama the Saman, Katamah Katanals, what (masc), site Udgithal Udgidhiah ti It, thus fate na Vuntistam bliavalı, is questioned is specially eaquired into or is deliberated upon Vak, speech, namely the Goddess Saraswati, the presiding deity of all the Vedas The sanie who has Leen mentioned as biglier than Purusa and Rudra But the Speech here is to be distmguished from the Speech there, in its functions Saraswatt has inany Mornis one of which is as the presiding deity of all the Vedas where she lias no connection with Praia The other form is the presidiog deity of Rik, where she has connection with Prana All inspirations come from Sarasvati As a general ingpirer of all scriptures slie i speech of the lower order, as the special inspirer of Rik, winch she does in combination with Prana, she is speech of the higher order Just as Rama bas also live aspects first as the Essence of the Vedas secund as consort of the Loud Similarly, Val as the consort of Praia has a higlier aspect, than the same Vak who is not acting as the consort of Prana PF Eva, alone Ft Rik, the presiding deity of Rik FTP Pranah, the chief Prana San 3, Saman, because he is samc (ar) in all creatures, and because he is the presiding deity of the Sama Vedate Om the highest FÊ In alone a Eat this WETY Aksaram, the nearest, the Imperishable and Blissful fra Udgutha Udgitha Narayana the loudly sung 3 Who is then Rik? Who is Saman Who is Ud. githa? This is the subject foi consideration The Rik indeed is Speech, the Sîmın is Prana tle Udgitha is the Imperishalle, Jayful, Highest alone - 3 Note --The de time like Rahula Carta Tarona Soma and Rudes are well brown as deltics of Plents Earth Water plants and shamra (en) anl no doubt can arise about there. Ho no grostiou kos bcou put regarding these Bot Elre highest throe, tho Creat ·1 ADIYAYA, I KAANDA, 3 13 . Trinity, tho Lord, tho Speech and the Breath aru pot so well known Therefore this qocation is ukod here. VADIIYAS COJIENTARY. The Prithi as the dera of the eartht, and Sons and Virun' as the Deras of plants and waters, and Lludra as the Deva of the generative organ (animıls) are all knowu deities; (and therefore, require no further elucidation But not so the rest Therefore) the tık, de, alope aro bere taken into consideration, by asking. What is Rik, c' Rut tho Rik and 8.man and Udgatha aro also well known torms Why should they be spccifically mentioned hero? To this the Coromontator says – Moreover 1 hnowleilge of these (Rik, (c) produces specific fruit (hence they alone are considered liere sul not the others) Au okl objection, however romains upangwerod, namely though the knowledgo of Prithivi, &o., doyas docs not conduco to any speciQu Pesult yet, as the essential nature of these Devu 18 not well kcawn, it would have been better had the brati given a dotalled clexøription of thoso Ho719 of the Eurth, witor plants and animala also Another obfoction is, bechase the knowledge of Rik, &c. produces specta trait, therefore, they are mentioned here, so does the Lnowlertga of Tak also produce specido Iralt Why is it not mentional hero? To this tho Coromonta bor answery - But Vak being well knowu 18 Sarasvati, (is not mentioned here) On the reasoning RIK & also should not be considerod horo, for they are also woll-known. To this tho Connontator answers -- Vik and Rık are, moreover, weutical so Vak u's not been separately enquired to leja The lentety of Vak anl Lik is nientioned in the aruti Yag cya Rok Theretoce, tha consideration of ik zeludcs the cousidoration of Vak aleo The old ubjection still remains that though Val and Rik be identical yet as they are diferent aspects of the same entity, they onght to have been separately described Apother objection is raised now It is not proper to idently 14k with tlık for 1t 19 said in the brati Rik is higher than luk How can a thing which is Higher than another be identical with it? One cannot bo higher thuis own self To which the Commentator answers Vák 18 ctlled Rok when she is specifically (and bighly) united with Prana (As the consort of Prana Val or Surabyata gets the designation of Rik) This is shown from the etymology of sik It wordes from the to go Rakitemlly means gone notion combination for notion produces Union or combination Tak can Appropriately unde withi Prita only And as such union or vik with Iran given to Vak, a higher aspeet it is called the specifie high iman This the root meaning ol pik itselt shows thug e un bination Thus the Compeutator says Troin the explanation of the very word ril luned fruin the root va si 'to go we find that riktse meant uniu (mannyige (Bence Vak ben married is called Rik, when single she is lik) ·14 CHHÁNDOGYA UPANISAD Similarly, the Word Sirigriti slso denotes Rik It is denial from 77 $, to moro', hence Sarasvati means possesslag sira or motion, or sirg?, ferention stic, who bts tho ablumâna (conceit) of creation or the goddess presadiog orer creation is called Brastalı Vák is called Sarastati because she presides over creation (sauga) The same Vák is called Sarasvati wlicn not ru this specific union with Prány (und thus in her married state as lik, she is said to be Ingler than her former eugle state of Vak) Thus the same Vák becomes inferior in her single state, to herself when she is in union with l'râna Thng one and the same Vah becomes different and has two spects, fizet, as not in union with Prâna, second as united with him An oljection så rassed :( Yuk and Rik are identical then it is not proper to say that Rik is higher than VAL If they are separate, then it is not proper to be that which 1x Vak is rerily Rik' This objection is also answered by tho alore considerations. by whick Vak is shown to brg & two-told aspect, as sungle and married laying explained the units of Yab, and the union of Tåk with Prana the commentator now shows the identity of Petua ad man Therefore the Srutz anys, 'Vok as vrnily'Rıh and Prina is vorily Saman' The phrase 'Om ity etod aksaram udgithah' is not to be explained 18 this syllablo Om is called Udgitha' Its proper explanation is what the commentator now gives The word ah-aram is a compound of two words Akry and Ra AL1 means unperishable anul Ri means bliss, tlierelore, the hole word Aksara m3144 'he wh se 03zentul natuue is bliss and operishableness Or it may mean, "He who takes delight in Aksa senses, re, Ile who is present in the activity of all senses. Therefore, it means the nenrest Akrara, therefore, is the name of Lord Visau He is calleil Om because he is highest (foOm is eqnal lo l'ebcha) The words in the above drets has the meaning of excluding all other idens. Therefore, Om its me wa 'the only Highest' Ihas he ia erily along the higuest The meaning of the word et d'thuis' in the above Sruti nieang, thay Lord rlo always dwells in the heart le is called Udgitha because he 19 alnais sung as the Highest, He is the Lord, the Puru ottam MANTRA 4 तद्वा एतन्मिधुनम् यद्वाक् च प्राणश्च च साम च तदे- तन्मिधुनमोमित्येतस्मिन्नक्षरे संसृज्यते ॥४॥ lar, that Vai, verily At Etal, this Agar Mithunam, couple, PT Yal, whal 1 vak, vik 9 Chy, and aru Prà 19h, Prain Chu and.. Rik, kike 514 Simo Saman Tat, that Etat, this Figa Mathaut, couple. Iोद 0m ON नि , this एनस्मिन् Etasmi m this अचरे Aksare 1 tle inperishable fata Sunssijytte, become imited we supported in the state or blukti ·I ADIIYÁYA, I KITANDA, 5 15 + Nou Vak ani Pran. foin one couple, and Rik and Saman another Those conples are joineil on become nnited in the Imperishable Om (when they are in a state of Siyujya Muktı) — VADHVIS COUVEYTARY Val and Piana esen are a couple (and so also Rak and Saman constitute a couple) Thoy become united in the Lord Janúarlann in the state of Stjuja Mukti But in the state of Voltı all get unted in the Lord what is the peculiarity about thia couple' To than the Commentator Anawers - But all other (Jiyès) get union in the state of Release in the Lord, only through the grace of this couple (Vák and Prên the Word and the Life--), after them , (and) through their medinition only. while Prana alono gets direct union with the Lord Hari The Syulsa Multi obtained by Prata immediate and direct, without the Interien tion of any other being, the same obtained by others is indirect and meediate always through the grace of Prana through Vuk An objection is riged The Lord called Udg.ths 113s been described as higher than Haravati and Prant who are named here as Rik and Simon How In this? Their great now is proclaimed in brutis , while loro thog are made to ocoupy subordinate pooltion To thus it is replied that this is no valid ohjection The Lord is geenter even in comprison to them for the Lord is the refuge also though they are Released Ouers Thus Mantra 4 declares that such high couple as the Worl and the Life is supported hy the Lord, thougs they are eternal Muktre MANTRA 5 यदा वै मिथुनी समागच्छत श्रापयतो वै तावन्योन्यस्य कामम् । श्रापयिता ह वै कामानां भवति य एतदेवं विद्वानक्षर- मुद्गीथमुपास्ते ॥ ५॥ ** Yada when Vai, verily fiyat Mithunauthose two couples, Vak and Piana Tea Samagachelhatah come together vis, are united in the Udgitha, the Lord STK Apajatab fulilattan At Tau, these two Tre Anyon asya, of each other on Kamm destes prêt Åpayıta, fulfiller Tara Kamânam of desi e 1975 Bhavatı, becomes # Yah, who tite amkary part E. Wesamplecillad Val 1.2.3) 744 Es.. ww (wmely: that even in the state of Mukti they le supported by the Lord) fara Vidva I 110w ng at Aksataim the Imperishable 195 Udgitham, Udgitham re Narayana TEH Upåste meditates 5 When verily these couples are united in the Lord, then they fulfil each other's desires He veuily becomes a fulfiller of desires, who knowing thus, meditates on the Imperishable Udgitha, ze , Narayana as the Most High-5.

·OIHANDOQYA UPANISAD MANTRA 6 तद्वा एतदनुज्ञाक्षरं यद्धि किंचानुजानात्योमित्येव तदाहैपा एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥ ६ ॥ TL Tac, tlaat Om Vai indeed Etat tirs Anuša, benediction, blessing TER Aksaran, word Yat, when हिH because किंष Kichi, some, any Seara Anujanali, gives benediction, the Om, Om a Iti, thus 7 Eva, only ladd, thell. lla verily Eash, t1119. Madtva $335 ( en) Eva, only Fr Samriddhik, gratification, prospe nity 4 Yal, which (here ought to be a because it quilifies wear) FR Anja, blesspigwarat Samardliayita grasifier ATATATA Kamanai, of deauses Blavats, becomes Yah, who Esas, los y Exam, Art Vidvan, kuowing zigu Udgitliam, udgulia, ie, Narayana Te Upåste meditates upon 6 That Om, ierily, is a word of benediction, when any one blesses another, he says "Om, may Narayana do as tlou sayest" Now this (Oin of blessing) also denotes gratification ("Hay Lord gratify you desires " He, tho kuoning t1119, meditates on the Imperishable Vdgîtha Om, becomes indeed a person whose blessings fulfil the desires of others and whose own desires also are gratified MADESAB COUMENTARY In aantra att ta mula that only a wonlot boutodation and people use it in blagius That countmapper abratly and prima facie tooks Irroterapt The Commentator mbowe Its relevaney now - Thereforo by uttering "Om" these people always glo benedictron, (because Ont is the name of lları) lat Oraw # word of benection why should that is reason to call it a nato of the imati To this tho Commentator replies - tot il 19 ord that the 1901 as a bonedictire term menne" Soru Kelion do oven so as thou hast raud, on the ancienta veed this word Om with thr vienotation (of Ilossing (llence (mign designation of the lord!) Itat hoor In It that the tonders do not be the onl Om, with this denotation m35 Laillets you to the tha Camdentator antren Bat the ignorant peoplo uso Om fogne iher din perm 1491on or b1444115) And say Om in term of giring permission The Commentator mor og batas the persee "exth CT3 samridbi &c the bleng. la doccia frattestler in the ·I ADHYATA, 1 KAANDA, 17 This wond "Om" means laloo) Full, because gratification is verils called Om, i e, fulfilment But how On Concs to denote gratinction bay the Contator. O, because "may this tliy dlesise become gratified by IIau" was the form of ancient benediction, when ile sunt Om was utted, therefore, Um has come to mean God and gintilication guen by Frau Note-Thus Ont, pruudrils nsal for benerdiction hasconia to mention and Gratidcu tion given by Hari. Om vould aplı mean "gratification, "prosperity.' Ilux tlu gou make it grati- Acation given by Jir?' Thin tbe Compeotator Roxt explains 0. (the word om 16 ) , benediction may me.dll inay Han be the glei of gratification to you Note-This commentary conies just after the contentorr on kuantra 3, and before that of anantra 1 No satisfactory reason is given by Icdea Bhas for this break iu tbe order, though le mcntious it and says. The outlet of brut text is brokon for the take of facility of Longulereg collected topics together Thus Outsod as benedictive partrele urant uither (1) Vay Lord kesaya cause that to come to pass nhi h thou hast spoten (2) Orang Jari fuld all they losires MANTRA 2 तेनेयं त्रयी विद्या वर्तते श्रोमित्याश्रावयत्योमिति शश्स- त्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिना रसेन तेनोभी कुरुतो यश्चैतदेवं वेद यश्च न वेद ॥ ७ ॥ leua, by Him, vis, Visąu called Om iz am, thus wait iray, threefuld, (Rik, Yajus and Saman) farer Vidyà, science tha Vartate, proceeds, in re. vcaled, promulgated that is, om is the concentrated essciscc of the thicc Vedas All the nautras of those Vedas are but explanation or expansion of 011 Om, Oma II, 14 watafa Abravaian, gives an order. The Adhu arju priest bi uttering Om ges the command tu vilier priests, O. recites the asråva mantas TART Salisatı, reuite. The Hutri priestreads tisc Sausana mantras Udgajati, sings Che Udgatu porcst, utrcing Om, I calls the Udgana maulras para Llanya, of sluis, (Lord God) wara Ahsara, Visyu named Om Imperishable and blesslut 0919 Apachutya, for the 10. slip of (God) i glontficatini ger Alaluna, by the gi catoess, by ilic Tull, Rasenn, by the essence by the supremely excellent lens, by Him (On) By the command o duestion of the Lord Cullen Om Ubbau, botti, he walio knows God and he who de 1101 1103 God. a Kurulah, perfuum, Worship Yaśclin und he Qae Etat this mature of the Lord Evan thus, as dibed above) Veda Yaclia, nudle ubo, Na, mot Veds, hs04 7 Through that Lord Vesņu (alled Om is revealed * the three-fold sciences, uttering Om, the Idhsaiyu priest recites the isrirana mantra, uttering Om, the Hotri priest 3 ·16 CHHANDOGY 4 U PAVISAD fecites the Samsana mantr is uttering Oni tlie Udgâtrı priest recites the Udgana mantras il (on the glon of that Imperishable ever blissful Belored, and for the sake of I Olsup of that Vispu Bi the command of that Tull and Supıcınel lagh Lord called Om, perform te both His Noishsp whethei ye understand Hum thuis ou je do not VADH 16 COVVCVT 11 From that Va-nu alone procee is this the fold knowledge (113 all the measugs of the Vedios we coucentiated in Om B: first uilcillit Um all (Asri1201 &c) inuntas die secitod as an explanation of Om all tltese Vauto is of the three Ved is ye ns 11 an expansion and explona 107 of the fligheet 111 Om All mantras indced from oternity tre for the sake of the worship of Tamu alone named Om (and of 1 Clicies & commanded by Visnu Almiglats the Supromo that is ccc) nella both je wise and ignorant all troike whether 1oku liimitus ou ik not know Hun sv 0571 chc) NITRA नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयो- पनिपदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्या- ख्यानं भवति। 111 At ana dilucut o traslıctory le but speuifically for dy knowledo Tuts and start \vidy1 Kor? le lat wbuch whatever work bytu cea zlose indeeel free lidyasa will hos lcdgc with full kule ist na harot er r is 1924 Sraddl aya nu faith referat Upanisadt 1cCurdi ab uy ai propriately with proprety sccreu) by conceitrato (8) 74 lat il at (ivo: * Eva alune Vasyavallara 0 st fut ini : * atqucact of the uc dog frun 113 Multil 31 d after Multi Ich works increasc thc bliss fir Relenc ta + 1 = 3 k alo e lại $ 888 Eias) a ai nus (Lord) Eu crily a 16 sarassa dicristalle kihagsful telo cd उपध्यापयामा Upivyakl yonam cxplanalto , ut Opa paanra estudis i fronti On thccic (rc et! * Buitis 65 But the 1.1105 ledgt ud anos anet are different (aud opposed to exch other) Ilic insho norships the Loril satli bnould furth inel propi (to the almost o lus px !! TIL secret) utk his worlap Wone is ·I ADHYAYA, I KHANDA S 19 conducive to endless reward, (not so the worship of the ignorant, whose renald is limteul) This is the full explanation of this Eser present Imperishable Om -8 MAVIRA 8 - (continued) श्रथ हय एवायं मुख्यः प्राणस्तमुद्गीथमुपासीत तस्येतरैः प्राणैरुपव्याख्यानं भवति ॥८॥ प्रथमस्य प्रथम खण्डः॥१॥ 9 Athn nou (after having described the meditation on the Lord named Omn, we shall mentton the place where He is to be meditated) Ha, 1 mere expletive Yab tint va Evi, alone Ayani thus (well known) 944 Hru Mukhya Praņah the Chic Prån lam, there, an Hom the Chef Pana, utiu Udgitham the Lord 918ta Upasta let one med tate Worship a Tasyn, of Him (the Chief Prana) a Staraib by the others the lower pranas such as the breath in the nose ir उपव्याख्यानम् Upavyakhyanam full explanation ,497 Bhai at bcconica 8 Let one worship the Lord Udgitha, even in Him who is this Chief Prîna, foi thus through Him, the other (louer prânas) become fully hnoun--8 Nate - This portion 19 not found in orl sary Upai Isud textTedena Bhiksu UVB This is nocording to the recension of so ne teachers MADHVAS COMVENTARY There is no Relere for the innovant seuls it is for the use alone (the soud) i panused me in according to ones capaciti Appropriate to one anl Vulyat ne'u9) coinplete knowledge The word ak1 mean the Lord Vinu The snd 1161 Paris De 11 wluch is, in His prescrise 1e the told Om The wo111111111 1hrus menam explanahon (f upa o Om the era prescuer al the audio llus tlie grent Stunts dcclares Tlug is in Tâtus? By taking van as separate from Rik four grades have leen a entioned minely Itararidham ? Porard lham Parardahí 4 Parårddan fle meanings of threr Woris not being well know the comme itator explains them - Pararıldham is lugher than Parama (bighest Patarduliain is lirgher even thon Pararddham Paraddhi is higher than Parudilian higher than P'rarddhı 18 Partrddhyam {The Commentator nos quoten an authorits for the poplu nt on of these words that lehny gron] San SabelNuman -avu is milled t'orirddha heenuse it is ahose that who is higher thin Pauma (the highest! The God less 8.1 ly called Paruddun the lol Hiris !Iım elt alie Parandalona ·FIRST ADHYAYA. Second KHANDA, MAVTRA - देवासुरा ह वै यत्र संयोतिर उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजहूरनेनैनानभिभविष्याम इति ॥ १ ॥ trgu Derasurab. Devas and Asura. Ha VM, ncc indeed. ** Yarra, when, patate Sansetile struggled together and sayc, boih ET21967: Prajapatyal, the race of Prajapati pa Tat, then ? Ha, erilz Star: Devah, the l'evas. mittag Udgitham, Om called Visņu Kar Rahain, took, or fur djahrul, forced (Ham); made (Hun) fulfil desires, pa Ancha, with it is the worship of Visnu par Enan, these Isuras **TR* Abhibhavisvamah, we alia!! conquer, we shall defeat 1. When the Devas and Asurns fought together (for their inlıeritance, because both were the children of Knsa yapa Prajapati) then the Devas took shelter under Vişan (Udgitha) thinking they would defeat the suras with Ilis help.-9. Note.- The Amurks were more humorous thus the Noras aud bunkers het alun alten them the boon of Invincibles. Uat the Devas did not know the best futbol of Worshipping Viggo Thus tirgan to worullp 111cm in their various organs of senses Buch as those of smell, besring. night, eto, all they found bs cxperience and repeated fallure, that the best anil only true raethod of maltating on yenu in the Chler Prins. MAXTRA 1 ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे तहासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येप विद्धः ॥ २ ॥ * 1c, ther, er 18 Naukam, in the unc. the accusative ca evers where it to be tiken as fwa at cative case HUT PrAnan, I'rna, breath, 12. the son of the Chief Iran, who presides over the air in Ance, the faculty of smelling, or breath oftar Udgitham, Thic Lord Viana Tih pasamchikte, mechatel on 7 Tam, 11 U surah, suras. que l'Ipinan), with eal for schuh, pacreed To Tasms, therefore it 1cna, by the many Ubhayan, both, a jighratt, smello, re, the firs Amills na Surabh Band selling in Durgindh, bud smellmg y Cha, ·( ADHYAYA, II KUANDA, 3, 4 21 11080 and na Papmuna, with evil ft Hi bet iuse F1-ah, this breath in the fiz Yiddhah, 1175 pierced 2 The meditated on Viņu in the lower Tåyr, the presiding deity of the scent in the nose But the Asutas tainted him with eul Therefore, the Jinu smells, both what is flagrant and 11 liat IS fretid. For the lower Vâyn was tainted by eul-10 MAVIRI अथ ह वाचमुद्गीथमुपासांचक्रिरे ताहासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चानृतं च पाप्मना खेषा farat 113 11 Vy Atha, then Ha, cultura Vacham, in the goddes. Agm presidning over the speech Udgitlam, Vistu 1970rafi Upasåmchahtire meditated on ma l'am, her a Asurah, the Asuras That Papniana, with evil fara Tuvidhul, pierced 291asmit therefore a lem with that specch 728 Ubhayam, both para Indau epenks 47 Satyam trullo Cha, and R Anraum, falsehood AT Papmwa with evi 175 que Esa the goddess go fazr Viddhi, was pierced 3 Then the Devas meditated on Viņu un Agni, the presiding (city of the speech, in the month But the Asuras tainted her with eul Therefore the Jua speaks hoth lat is true and what is false Because Agn was tainted with evil -11 MANTRI अथ ह चतुरुद्गीथमुपासांचक्रिरे तद्वासुराः पाप्मना विविधु- स्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्वि- द्वम् ॥४॥ 4 Atha then lla, seril3 v (Iraksuh 2 tlse god Sari? presichag over the cyes salta Udgitham isu turtat Upasanchakrire, medatured T Tat the eye 1 ¢ the god Siria the presiding deity of the eyes Ha tehly. 58 Aswabbe Asus 3s पाप्मना Papamna Hthi विविधु Vw «lluun, pierced in Tasmał therefore an lena, with that rye 178 Ublay at both TFR Pay at sees 1 p the Jun cee ar Darkaniyam beautiful sightly Chiw wedding & usanis an, ugli unsighly grant Papmana, suth the evil ff H, because The Feat this, fermant Viddham, was pierced on ·22 CHHANDOGY A-UPAVIŞAD +. Then they meditated on Visnu in the Surya, the presidling deity of the sight in the eye But the Asuras tainted him with evil T'lerefore the Jiva sees both what is beautiful and what is ugly Because Shi ya was tainted by evil -12. MANTRIE अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः. पाप्मना. विविधुस्तस्मात्तनोभयः शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विन्द्वम् ॥ ५॥ प्रयArin, how Ito, vesily a Grotram, in the end S ma the presiding deny of the el. उदगीपम Udgirham, Vispli, उपासाचमिरे Upackmchikrire meditated in Ft Tat ihn1, 1, the god Sama H, verily अपरा Asurah, the Asliras पाप्मना Papmind, with evil, विविधु Vindhuh, prerced सम्मान Tasmt therefore. सेन Felm, by thal, ...by the car. उभय Uhhayan, both. To śrmats, leurs, 1 t. the liva henn wirdrag fra iniyam, meladious oradan asras aplyann, discordant Cha, and that l'apioana, with evil ft , because A7 Etat, t1119 Somi Rap Videliam, wys preced Then they modlitater on Visņu in Soma, the presiding derly of the hearing in the cat But theAsuras tajnted him with evil Therefore the Jira henrs both what is melodious and what is discordant Because Som was tainted by evil-13 MANTRAG अथ ह मन उद्गीथमुपासांचक्रिरे तद्वासुराः पाप्मना विविधुस्तस्मात्तेनोभयः संकल्पयते संकल्पनीयं चासंकल्पनीयं च पाप्मना खेतद्विन्दम् ॥ ६ ॥ पय 11111,100 th sents. मन Manah, the indie.the Rudra. 4eurand (isrud, the presiding deities of the mind intue Vidgram the Udgithim, .... Viru रासायधि Unisimchaline, meditateilom गत Tit. that, ... those Deras .. vesily पसरा surah, the quran. पाप्ममा Papinant with the ol Ag: madhuh. Pierced तम्मान rasmat. theretire TRUbhayan both कायय Saitikalpay its ceiver, think- कलमी Sillkalpaniyam, For thought wanita lankalpanly im bad thuught Chn, पापना Papmana, nith al th becante Re Frar, this manti.. phie pestidine dertien j'he end fizr Vedtham, *** pered . Stut ·1 ADHYÀYA, II KHANDA, 7, 8 23 6. Then they mcditated on Rudia, Scsa and Garuda, the presiding deities of the mind in the brain. But the Asuias tainted them wth evil. Therefore tlie Jiva conceives both what is good thought and what is bad thought Because they were tainted by evil.--14 ATRA अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे त५- हासुरा मृत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्व सेतैवम् 7 WY Atha, then I Ha, verily * Yal, who Lia, indeed गुपव Mukhyab, clue 12 Pranh, l'ayu Tan, tubu (Literalls it means "lain" but here it is construed hic locative, 1.e., andum, at the Chief I'raya) trilha Udguban, Visou za Upasariclabruc, meditated on नम् Tam hin Ha, veurs SET Asural the Asenas Fru Kilva, having come, Frama Vidadiwarisuh, perceri, wlsen they pierced lit. Clef Praja they were themselve) peiced Au Yatha, like 47457 Aymanam, conc TITA Áhliaham, hard, solid an Ritva, barrug approuhed forcon Vidhvarireta, may be destroyed rom, thus Xow the Devils meditated on the Udgitha Visņu, m hum the 'luci Piana (n hat is called Saman) But the Asuras laung approached bym, attempted to pien e him with evil When the mu so they theinscles 101c perccd; just ab il pot of clay striking against a bad store is itself broken into pieces. --1,5 MAVIRA 5 यथाश्मानमाखणमृत्वा विध्वसत एव हवस विध्वसते य एवं विदि पापं कामयते यश्चेनमभिदासति स एपोऽश्मा- CU: Il e II Alt Yatha like searang temaman, stone PETUN Ákhaṇam, suled SETT Ritva, having approached fra Vidhyassate a destroyed ft Evain, thus Ha, verils 7 Eva certains Sah, he fintas Vidhsavisate, is destroyed # Yah, Suite trains idi, against the person she knoxsit 79 Papam, cvil KIATE Kamavalc des u Yal, he sho Cha and 78 Enam, the person knokling (liou to poiler) meditation on Cluel Praya. PATHTH Abludas31. peractures, whes 10 give (pain). * Azh, lie the Chief Breuth V Esah, this eta asmah hadah, solid stone ·PUHANDOG' IUPAVISAD Tlus, 11n el pot of lav in booked to pteees when Stithing gamist soluci vont will he be destroyed i ho wsles ou tout uho know this otulonelies to give (pun) to li, fut the ('nef Pinus Solil ou (i mmport round is sorsuppei) - 11 VIDINIS COMITA In the mirror the first hand in ou mailtatteluri Ilonahald te my littel uro But all of int mai uith initi I or throw Our for they 1 avennt the concluirit Tieren enle * Il sorth with licno ship of God Hal the worst is of fullugl ordin Tin 1. in Malacious # through tho highest Bit that is that hiflast wymiol? This lead allar the Chief Prina and thereintenanthe Commentator Vivi alono is the luglicat aanlxl (pratama) of 10-11 citled Liigitlu Flerefore, when, with the huoneile thuit I INR lugliest of nl boings one worships the l orel 31 tiro sinclinr ir prising that He, thio Lord is superior creu to layu then the Turlannin the highest fruit (Relense) This shown in the pic-ni khandi is the kesenler of the Stuti (Veda l'usu-3) 10*118 the late Hill Clic Sun, tho lie the Bitdem uni", the Cou, tlu 101-1111 the Pavillon Toda12 Javng lembe ve the best mumbale to worshape and litt hat highest in Vaja, Forlup with the knowlelge that is ile bugliest (Blang nati l'uranı? Werc un not the ligleri yoll of why would then the knot ledge that Váyu is the highest 11 the best andip of Ny ru? This tic Coniga nitor noen us quoting an authoriti Thunking that all in light that the entire tinere manier ab lugher than even sus li lily and elint of Voir le norslurral a l'ayg (as a symbol) then llu mult be highly pleased thagis tunkung all the Delay wosluppel til Imd Jwaldana in Pain: the Smle in order 10 get suctory out the list as Ilic ou 1 pierced (toiuted) with sin all the Devas 117mely the Desa of Breath in the nose, who is the son of Vilju, the 1012 Speech callel cien agni, tho leia of Ilearing called Sowa the I)eva of Siglit called Sarya, tho Desa of notious and Desire (manas) called Rudr , the Desa of W.11 ahamkarz) called Sma nnd the 101 of Tlought (Clutta) chliert Garuda Sincerel! those word lauler with sin by the Asuras so nonc of them is sinless, and they became sinful But when the Devas torshipped (oi meditated) (92 Vinn bied ny Udgltha in the highest Vaju, within the body and on the sun than the Asurs nttncked this Chiet V1111 also But len they ait icle the Chief Prana they themseltex locuic sentierte Is bill of clnl is broken ·1, ADHYAYA, II KHANDA, 8 23 into picecs when thionn agust a solid stone, so the Asts 16 1ere scattered when they attached I'r na the most belocel (object 01) symbol of Vi-nu Therefore, let one worship Visnu the best and the highest of all Devas, as a ridunt image, higher than oren Viyu I.et lum n orship the Lord in the illustrious sy mbol of Vifu who is the most powerful and tiso among all create il beings, and as rosuling in a amless body and in the sun Ry worslipping him, the Dei is andl tlic figis obtuned tlıcır rcsrective (trtles and) numes such 24 Indir (the powerful), Briliaspats (tho Lord of Speech), Sambhu (the auspicious), and other names and titles, Jea hy singing the pruses of the Lord, through Prîn, they obtuwed all those lines and titles) Dit Indri eto rrethues of these Ders (and Risly) how do volt as they got the numcs by worshipping God through his beloved son the IT inn? To this we rends those are not their original names but they are the names of the Chuet Prant and of Vlent and by worshipping Ilm they bave got these pune These were nnd uc originally words denoting various names of Pian and all mean Pann, and they also denote primarily the name of Vienu Thus we find an Prodlışan An objection is riscu that tlo word tyluruh (1 31 ) means took poggcuton Porcil. 1), and it aj perrs that tho Devas toob 104cewon of Vismo cullal Udgitha by violence and forced lim to roll their desirex The objection 1 98 no forec Tho Deras did not force Vanu, for a boing who is coorced bas alumy's his mind nntatoumlly inline toorde those who uso furce and It Is a well known tlung that anless tho mind is at porse 10 mod felt on rosult or grace shown Therefore the ano word does not mean forciblo 1 0494 ion but reins caused him to go them their desires, to fill their wisten, through worblup apil therefore the Conmentador 338 They made Vism, the Supreme culled I dgutha to fulfil their desires quickly by means of pmiers (the mouing of the will of another through prayers is not called using force) Dat if Sint bonot worshiped in the sanctuary of so will ile not glyc rem to 11e worshipper? To this the Counsentatur lies - Still he becomeu vell please 1 ulien sorsluppel in the Pantalone Roxo it 4 ud is all the suns were sculterer hen they fell upon (the rampant cf Pina! en bet nies broken and scattered hic who plans turn to the worshipru of Pranian wishes to give him ani, &c Undoubteilly by hauling lum (the Chief l'rina) alone, one wll attain Helease from the words Inlige (Sinsira) If the knowledge of Prina leads to Votti it conteudlets the casing the powledge of Ood alonc is the chuc of Tukti To this the Commentator answers Tlc knower of Prina (inesstalls ) comes to luon at last the lord Vişnu, as a matter of conic ·2G CANANDOGIA UPANISAD The sense of the wholo pasenge is that in the Chlet Prins should to known, and at the end Vigna also ust be known for selsation deponds upon the combinod Lnowledge of God and this Belotel Son Print The contestator nest expa188 the piliena 11 Ordut eta antatih o mintea 1 The syllable ri denotes Vi-nn, because flu s tlic meat excellent (181) of all in every sospect The haower of Prim hnots IIam cuon afterwaula 6 e, riter tlle kuowle Ige of Pinal, through lus gmco Notist an insiralle rule that the knoter of Prant should also know lisna box not cocuntle that one may know the tre and mot kwon the Co-ksos (le Sau and not the Father Tullus the com nentator aussiers that there must do some confusini oluteas as to what 18 moint us & noftrg Pranı Ile therefore describes that knowledge Oals tliose ne sud to nole Präna slia kar tut I on Viann 14 Ingher than Print and that all the June are eich lower than Prinn They only knox P: Ina qud nono else wlin-50 eser (!r short, the knowledge of Trani presupposes a knowledge of l'r-n1, for at moans, to renlose that I'rana s lower than God and huglier than all creatures) Snchy hnowledge inesitably lends to the hnowledge of God The word 'un in yerse 7 19 18 tlo acca atiro case od litemily it would mean To who worebuips hion tbe Ohlet Prana ar Udgitha (a mening Dys the big giren to it bs bankara and others) Bnt such a meaning would be es dently wrong for Irina 18 not Udgitha le latno degrees lower than Edgitu3. Th4 Torletterefore meatlo construed on the locatase de in Um" TETT "He who worships the Cogitlin in Him, the Chief Prana Therelate the commentator sare - The word op 'lum' in the accusatis e case las licen esplimer (br us) in the localıvetin our abore explanation then the Der's inevitated ou tlie Lord in the Clucf l'Anu) 14 18 an the Barlogy of the explanation guen of the words in the nommatics by locatiles, as the prords Pranah in Prma Urguthah, &c, and naman nma Brhlon, le, which are in the nominata e case, have been elsewhere explainel as words in the locative case Therefore, in the sentence pranam urigtının, ar, the porch prann though in the nccusative case 1ns heeu construed as of 11 the locative MANTRA 9 नैवैतेन सुरभि न दुर्गन्धि विज्ञानात्यपहतपाप्मा ह्येष तेन यदभाति यत्पिति तेनेतरान् प्राणानवत्येतमु एवान्ततोवि- खोकामति व्याददात्येवान्तत इति ॥६॥ Na, not Eva certainly 7 Llena by this Chief Prana 4 Surabhi fragrant, good smelltag Spot Durgind), fetid, bad smelling FETTI Vyanau Knows, dhainguishes 67Apabat på pena, free from $ ·ADAYAYA, 11 KHANDA 9, 10 evil Hı, because Esa, bet l'ena, therefore 9 Yat, which Wala Aguati, cats wa Yat, which a Pibats, dunks, I cna, clarough that otta Itarão, others atur Pranan, devas presiding over the organs @ Avall, supports Etam, this (Chief Pruna) , U even=apı, also, moreover, Eva, certamk, 7777 Anlatalı, rexl, at the end, after the knowledge of Prana fan Vitiva, knowing zitula Uthramiatt, becomes free from the world. teera Vyadadati, fully knows Visnu Vi-thie tugliest, therefore, Visnu, adadan know, anderstand, Lva, certamly, Ta Antatal, at the end, finally a lui, thus 1. Venly thoug! thus (Svarûpa dolıt made of Praņi) one smells neithei the good noi the bad smells (but only fragiant smells), because this (Priņa) is free from sin Therefore, whatever he cats, whatever lo siuks; through that he supports the lone Praņas Morcover knowing this (Pranıl, one) finally comes to know Visņu alo, and then he crosses over (the ocean of Samsara), fou finally lo understands the Most High undoubtedly --17 Mole - This yersc show the deerence between the Mukhya Prima and Mykya l'runn- Chilet från and the natal breith Or it shows the feet of Nakhya Pray being free from sin Jeruuse the Chief I'rjn1 18 untouched by win, therefore, through Him alone, through the last Dual Shiclo called the Sviropa deha (auric 987) of which tbus Cher Prins the providing duty one done not smell gnoul recht or in scent, that is to say, that the f'ranic body of which Swarupa sehin u mail sents only the fragrunt mulig andl 130t bad emell Such in the constitution of this Wgest circle that no dis. cordant vibrations can enter through it The mult is taken here as illustratie of all other subrations in this Svarůpa ce la one is juepule of telling e Malschood Thas thre Tukhya Prana is the ehlef and best of all the Devus Another reason of its being the rest of all the D.V. is that impelleit 13 the Chief Prin2, nhatcser tho Jiva cits er drinks all that goes to nourish the other interior Pranas, tho Devne of the sense Tho thies! ronson for the superiority of tbls Chic Prima is that on knowing this Hubbya Irina que gets certos e linse from the bondage of Bankurs All scriptura May 50 Thero 1% nocnflict in the point and Anally, he comes to know the Lord Vinnu Ilmselt and realise that Ife in the mont High and thus gets salvation MANTRI 10 4 तहागिरा उद्गीथमुपासांचक्रे एवाङ्गिरस मन्यतेऽङ्गानां यसः ॥१०॥ ** Tam, in dim, in the Chief Pranala, veraly tu dlugirali, the Rin named Angira Udgitham, Visuuttar Upasarichakre, meditated on, svorshipped 13m, tliis Chael Prans. = U, only, po Eva certainly sus Angrasam, Augirata a Manyante, haid l. The wise

·29
OHITANDOGIA OPIVISAD
10
tvold so
* Anguim of u gans, senses, tuembers, or subordinates such as
Riblu, &c, up to Saras1a11 4 Yai, because to Raszh, essence, controller,
director, clief 9 lena therefore
In tlus (Oluef Psapa) tlic Resealtigua sorslipper
the (Loid Visnu called the) Vugitha Tlus Clef Plant is
also veuly field (by the use) 10 be lignasın, bauause llo
is the Coutiollei of all the senses und Clief of all subordi-
nate wembers of the lueljichy from Ribliu nup to Sausti)
--18
Note--it ki is airlily boun sarl that the Dusås dueo vplished their cod aud punch
victory over the Asuras by nurshi jins t'u Lord in the Chit Pranj Now this sorsa
shows that cren the Risle got their names and titles by worshipping this Chet t'rtun
The Kis called lagur worshped the. Lord, in the Chtul Prim Therefore, the
Ri$i got tho des goation of lugirl bat lugtri is thcongmal well known name of
the Rin why do you may that thic 10191 got this name has worshipping the Lord in the
Trina? angiri was not originally the nine of uns Rigi It etymologicalls means the
Controller (Rası) of all organs (angas) i Pruin who depends the activity of all
organs Or chief (rss) of all subordinate (ang) entitie, from Ibnu up to Sarasvati
Thus the Chief Prana is the reul adgirasa, the Controller of bolig organs and the Lead
of thc Hierarchy
MANTRA EL
तेन तह वृहस्पतिरुनीथमुपासांचक्र एतमु एव वृहस्पति
मन्यते वाग्धि वृहती तस्या एप पतिः ॥ ११ ॥
ng lam, in Hum, in the Chief Prana Ha, versly. Toma Brihaspatib,
Brihaspati at Udgitham The Lord Vis m called Digitla उपासाधक
Upåsâmchahre, meditated on, ktorslupped van Eram, Him, the Chief Prana
7 U, also
2 Eva, certainly de Brihaspatim, Brihaspati मन्यन्ते
Manyante, hold ut The wise truk Vah the goddess Sarassast the
presiding deity of speech RH, because weat Bributi, this word is a
femuwe of en and means 'full' Sara31 an is called Bribit because slie is
Full of all lemiau e qualilcs near Tasyah, of her, of Sarasvati RT Esah,
He, the Chief Präna, 13 Pauh, Lord
11 In this (Clef Piâna) the Dera Brihaspati wox-
slupped the (Loid ismi called the) Udgitha Thus (Chief
Plaqa) is also verily held (bs the wise) to be Bribuspatı,
secause Vik is (called) Brihati, and this Chief Praça is her
Lord 19
MANTRA 12
तेन तरहायास्य उद्गीथमुपासांचक एतमु एवायास्य
मन्यन्त प्रास्याद्यदयते ॥ १२ ॥

·LADUYATA, II KIIANDA, 13, 11 29 #4 Iam, in Him, in the Chief Prana; Ha, verily प्रयास्य ' Ayasyah the Risi called Ajassa apie Udgltham, the Lord i 18110 called Udgitha Jar Upåsainclinkre, mcditalcd on, worshipped an Elam, Him JU, also, 7 Fva certainly 14642 Aztsyam, Ayksyn raport Manyante, they told STEUR Ászat, frut the mouth, the tong za Yal, because Ayale, comes oul, goes, I e, entering the moutht, regulates it comes in and goes out as inspired and cxpued breath at Cena, therefore 12 In tlus Chief Prânı, the Rise Ayisya 1101 shipped die Lord Viņu s Udgitia The wise hold him to be Iso Azisja, because by enteuing the lung, He regulates tho nesputation, therefore (He is called Ajaisya) —20 MIASTR$ 13 तेन तह बको दाल्भ्यो विदांचकार ॥ सह नैमिपीयाना- मुद्गाता बभूव स ह स्मैभ्यः कामानागायति ॥ १३ ॥ F9 Tam, Him, the Chief Prana Ha verily, because 7. Bakah, the Risi called Vaha 3724 Dalbliyah the son of Dalblia tarat Vidan. chakara, knew, Another readus # Sah, he Hi veuily, therefore Alarm Naimsiyanam, of Nasrusija sacrificers EAT Udg312, singer Babbova, was, became T Sah he. Ha, verily Sma, au expletive denoting wonde quae Eblyah to those R1319 1917 Kanan, desired objects, wishes or Ågayats, sings to obtain for then 13 Because Bakal the son of Dalbla huen Him, therefore he became the Udgita of the Naimisyo sacrificers, and lo' he obtains for them all theit wishes by the mere magic of his) singing -21 Note-In every pructural magic (laba) the st) 1 tl should be invoked as the real Ldgıta--but ullo cannot le had the one who kiong Ilim must bo engaged lor such a person alone can make the wagical rite siccessful anel proci te tho wishes of the clients Manila 14 आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गी- थमुपास्त इत्यध्यात्मम् ॥ १४ ॥ प्रथमस्य द्वितीयः खण्डः ॥२॥ ammar Agata, singer thc procurer, the bruger, or by singing can procurc * Ha ! deed Va verily 1973 Kámánam, of desires, or Wislies Para Bhavau, becomes Yah, who Etat, this Evan, ·30 CILÀNDOGYA-LIPANISAD. thus FAITE Vidvan, buowing. U Alşaram, imperishable and blissful, the pearest and dearest, the pupil of the eys. Udgithanı, the Lord.' SITT Upaste, meditates on, sorships @ Ib, thus per Alisy Stram, ilic playstological teaching; the relation of Prata with the body; and meditation in the body. 14. Le who knows the Chief Praņa thus and meditates ou the Iniperisiablo Udgitha i. e., Nártiyaạil, obtains all wishes by singing. So far the psychological tonching about Psaņa audl Udgitha.--22.

·TIRST ADHYAYA THIRD KHANDA sun OILE - MANTEAU अथाधिदेवतं य एवासी तपति तमुद्रीथमुपासीतोद्यन्या एप प्रजाभ्य उद्गायति उद्यश्स्तमोभयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद ॥ १ ॥ 474 Atlin, now, le, after teaching the madita ion or Udgitha in Chief Prana अधिदेवतम् Adlndaivatam, the cosinolog cal, the worship of Udgulha in the Chief Vaya is now being taught R Yah. He एR Eva, certainly अती Asau, that nho is in adieya (यादित्य , or Salyas the Chief Praya तपति Tapati, slines सम् Tam in Him उहीय Udgttlham the Udgitha, God om उपासीत Upasuta lct hun meditate 31 Udyan, rising 37 Esah tlets Chicf Prana, in the प्रजाभ्य Prajahhyah, for the sake of all creatures उहायति Udyayati, sings उदात् Udyan, rising तम Tamah, darkness .t, ignorance भयम् Bhayam, fcar (from darkness, it, ignorance) अपहनि Apahanti destroys अपहन्ता Apalanta destroyer Ho indeed Vai, verily भयस्य Bhayasya, of fear, 794 lamasah of (ſeas produced from) ignotance with Bhavarı, becomes Yah who y Evam thrus ac Veda knows 1 Nor the Cosmological Let one meditate upon Udgetha, as in the Chief Prânz, in yonder (sun) who shines thus This (Prana in the sun) rısıng sings out, for the sake of all creatures, and he rising destroys darkness (of ignorance) and feai (produced from the same) He becomes indeod a destroyer of daikness (of ignorance and fear) who knous Him thus-23 MANT RAT समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इती- ममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत ॥२॥ समान Samanab equal same उU, Indeed एव Eva venly अय Ajam, this the (Chef Prana in the body) 9 Cha, and at Asau, that the (Claici Prana in the sunCha, and उष्ण Usah, hot अषAyam, thus (the Chier ·39 CHHÅNDOGYA-UPANIŞAD. Prana in the body' stu: Usnah, 110et Asau, tlaat (che Chief Praņa in the sun) 476: Svarah, devoted to Visqu tineans Vibru It is a name of the Lord because He is svatantra (self dependent), and tra means ma rata, devoled Svara is the name of the Clucr Praņa, because he is devoted to Visnul lui, thus ma Imam, thus (the cluel Praņa in the body). grama Achaksate, say (the people) FATETT Pratyasvarah, it is a compound of (9747+FTC) Pratya + svarah; while pratya itself is a compound of prati+å (+1) Every oue seeing the sun, saya " the sun is (ully (a) la m; direction (at apta si afa)" thus "pratya" would can the sun, ie, the Chei Piana in Clie suu, and "svara " also lias the same meaning as Prana. "Platyasvara" means the Chief Prána in the sun Tusfs an appositional compound 794 Amun, that, (the Solar Präna) 176 Achahşate, say (the people) apart Casniat, therefore because the Adhyatma and Adludaiva Vayus ate identical) Vai, indeed * Etam, tula (Udgitha or Lord Hari) Rimam, to tlus (in the Chief Plana in the body) #57 Amum, in that in the Chief Prana in the sun). Here the two accusative cases ale used for the locative cases reia Upisita, let him medals, worship 2. This (Chief Praņa in the body), and that (Chief Prann in the sun) are indeed equal or same. This (Chief Praņu in the bolly) is hot, and thun (Chief Prina in the sun) is also hot. The Chief Priņa in the body is called Svara, i.e., tho Loul-devoted ; and the Clief Prâņa in the sun is also called the Pratyasvara or vievoted to the Lord in the hun. Therefore the Chief Vaya in the body and the Chief Väyu in the sun being the same) let one worship this (Udgitla, Tord) both in this (boclily) and in that the solar Priņa) -24. Nole-This allows that there is no diference in this Adbydtinn and the thidalsicasports of the Chief I'rinn, The Loret must be worshipped in both thcsc forms MANTRA 3 श्रथ खलु व्यानमेवोद्गीथमुपासीत यहै प्राणिति स प्राणो यदपानिति सो अपानोऽथ यः प्राणापानयोः सन्धिः स व्यानो यो व्यानःसा वाक् तस्मादप्राणन्ननपानन्याचमभिव्याहरति॥३॥ * Atha w Khalu, Or (the afternalise) indeed. u Vyanam, in the principle Prana, in llis 45pect of Vyana The Vyana is also an external symbol of the Lord. 27 Eva, alone te Udgirliam, op Vişou called Udgatha to Upasita, let uske neditacc In order to press the specific greatness of ina as a vehicle of the Lord, the Śruti describes thic offer tno aspects of tic ·İ ADHYÁYA, TII KIIÅNDA, 3, 4 This is Chief Prana, e, Prana and Apana Yat, who fruta Praniti, carries upwards functions in the upper part of the body, o presiding over the sensory organs Sah heyru Pranah, is prana-aspect of the Chief Prana the name of ſesa az Yat, who raia Apinit, carries downwards presides over the lowe functions of the body, 1 l, excretory functions, is Apåra, the deity called Vindra 7 Atha, now u Yah, who Far Pra japanayoh, of Prana and Apana 11 Sandhuh, ton, the maker of union who brings about the union # Sah, he. 6277 Vyanah, is called Vyana 4 Yah, who A Vj anah, Vyana (or principle Pra ja aspect called Vyana) a Sa, sher VAL, specch, he is inside speecli tamed Vak and producer of speech In fact, Visnu dwelling in Vyana is the producer of speech Vyana ta dwelt by Visnu is the real promoter of speech The Sruti next shows how Vyana is producer of speech, FL Tasmát, therefore turq, Apr a 1211, without functioning of Prana, without the help of Sesa, when Sesa docs not function or is not active art Anapana, when Vudra is hot active or without the help of Vindra 19 Vacliam, specch faiza Abluvyaharatı, one utters Thus neither Präna or Apana is the maler of speech but Vyana alone 3 O2 let him indeed meditate on the Lord as dwelling in the Vyana (aspect of Prâņa) Le who presides over the sensory organs is Pâna or Sesa, He who presides over the excretory functions 18 Apîna He who brings about the union of Praņa and Apâna is Vjana That wlach is Vyana is also speech therefore, 1 hen Praña and Apîna cease to function, then one utters speech --25 MANTRA 4 या वापसतस्मादप्राणन्ननपानन्नृचमभिव्याहरति यतत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्रा- णन्ननपानन्नुद्गायति ॥ ४॥ या Ya, who arc Vak specch, ur Vya ia as inciter or promoter of speech and called speech, and 1B 111side Våk Sa shc Rik, is Rik, wa, Vyana is the promoter of Rık dwelling in Rıl, and called Rik Here also Visqu must be taken as the ical worker inside the Vyana TETE Tasmat, therefore SHIV7 Apranan without function g of Prana #79177 Anapana 1, without functioning of Apana Ta Richiam the Rik cara Adhivyaharati, one uiters Yah who a Rik Rik 7 Tat, that साम Sama Is Sainin, तस्मात् Tasmat, therefore 2017 Apranau, without the functioning or help of Sesa, with out functioning of Prana 797 Anapanan, without ille functioning or help of Vindra EN Sama, the Samantê Gayati, one singe 27 Yat, who साम Sama is Saman, vis Vis zu who throughi Vyana is the promoter of Sanan, and 5 ·34 CENÅNDOGIA UPANISAD therefore, called Saman 7 Sah, He, Visnu ft Udgithah It is a sub-division of Saman, a kind of Saman afrit Tasmåt, therefore grua Apranan, without functioning of Prana 7415 Anapanan, without functioning of Apana na Udgiyatı, sings out 4 He who is the promoter of) speech is also the pioinoter of) Rik Therefore, when Prâņa aud Apâna cease to fumction, then onc utters Rih Heu ho is the promoter of Nik is also the promter of Sâmau Therefore, when Prâna and Apâna cease to function, then one sings out the Sîman He who is the promoter of Sâman, jb also blie promoter of Udgitha Therefore, when Prâna and Apånn cease to function, then one sings out Udgitha --26 Aote-Though in tho former pirt Vuk Ruh Sina and Udgitha woro said to be typical of lower barustat higher ragyati trinn 100 tho Supremo hell. ct that meaning not being appropriate here luk nem lere the Vedrs in general Rik means the thike Vcilih Sluna trenna trauma Veda and Cdgitha meua tliat ; ortron of the Sim Yet wuch as called Ligetta leda nr secial deities of these Vedas MANTRS श्रतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेमन्थनमाजेः सरणं दृढस्य धनुप अयमनमप्राणन्ननपान स्तानि करोत्येतस्य हेतोयानमेवोद्गीथमुपासीत ॥ ५ ॥ 7 Ainh from the bave mentioned works of speaking, &c 21 Yani, luch und Anya 11, other. Vissavants, requiring strength to Karmor, voks Yath, as a Agnch, of hire TR Manthanam, production by rubbing Ájeh, of the race of the goal of the battle Saranam, running going or marchung Th Drachasz , of a strong 4 Dlianusah of a bow 54 Ay antonim, stringing, curling, stretching arra Apranan, without prin function 971777 Anapu31, without Apina function 27 fani, them in Karon, ne does ça! Erasya, or this at letoh, of rcason Te Vytnani, in the Vyina gore Udgftlum, Lord Visnu called Udglilia. santa Urtsita Ict one macditalc upon 3 Other wouls requiring strengtli, than those (mentioned above), such as ignition of fue by rubbing, marelung to a bittle, 01 stretching a strong bow, are performed througlt Izina, when Prânn anil Aprina ccise to function Therefore, let & mai meditate on the blessed Lord Visuu in 1.ina-27 ·I ADHYAYA, III KHANDA, 6, ? 35 . MAATRA 6 अथ खलूद्गीथाचराण्युपासीतोरीय इति प्राण एवोत्प्राणेन झुत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीद५ सर्व स्थितम् ॥ ६ ॥ अथ खलु Athakhalu, or indeed उद्गीथाक्षपणि Udgathalsaram, the syllables of the word Udgitha thc forms of the Lord dwelling in the Devatas devoted by the various syllables of the Udgitha उपासी Upasita, let onc meditate सदीय Udgithah the Ud, the Gl the That Tu thus su Pranah, the Glueſ Prana एवं Eva, even ga Ut, is ut, 1 e the syllable ut" denotes the Chief Prana प्राणेन Pranena, through Prana हिh, because उत्तिष्ठति Utisthati, arises, this world originates from Prana 1 Vak the goddess S1: asvati u Gih, is Gi the syllable "gi ' denotes Sarasvall पाच Vachah, words speeches दिH. because fire Girab are called gli fa lui, thus Altà Âchaksate, say (the learned o wise) e Annan food, vis, the four faced Brahma presiding over food यम् Tham, the syllable tha अत्रे Anne, m foods . In Brahma हिHI, because इदम् Idam this सर्वम् Sarvam, all स्थितम sthitam subsists 6 Or indeed let hun meditate on the various forms of the Lord as existing in the deities denoted by the syllables of the word Udgitha , 2 , it go-tha Prâna verily as "ut" because this world originates (nttisthatı) from Prâņa Sarasvati is "gi,' because the learned call speech gir Bralımâ, the presiding deity of food, is "tha" because in Brahma, this whole universe subsists (stlirta)-28 MANTRA 7 द्यौरवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुरिग्निस्थ५ सामवेद एवोद्यजुर्वेदो गीः अग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुनीयाक्ष- राण्युपास्त उद्गीथ इति ॥ ७॥ at Dyauh the heaven The Deva loka एव Eva, verily उत् Ut, is ut अन्तरिक्षम Antariksam, the shy, the firrnament, the Puri loka गी Gith gt पृघिदी Prithivr, the earth tic Physical plane पम् Tham, tha आदित्य Adityah, the sun. एR Eva, verily उन् Ut, ut वायु Vayuh, the aur एEva, verily गी Gilh, g! WÊ Agnih the fire एव Era verily घम् Tham tha सामंद Saria Vedah, the Sama Veda Eva verily 70s, ut wie Yajur Vedah, the Yajur Veda. गी Gih, g: ऋविद RitVedah, the Rik Veda पम् Tham, tha दुग्धे Dugdhe, milks out, vez, gives the reward, Thic Lord as Vak or speech gives the

·36
CEHÅNDOGYA-UPANIŞAD
.
reward to the worshipper, at Asmal, to hini, : &, the worshipper ETTE
Vågdohan, the milk of specch, vis, molsa, the reward of speech or the
knowledge of the Lord Yah, who 117 Váchah, of speecht Dohah,
milk
TE Annavan, rich in food War Aunadah, able to eat food 7
Blavats, is, becomes 4 Yab, who para Elån, these. 74 Evam, tlus.
Vidvêu, knowmy, MITEIT Udgıthaksaram, the syllables of Udgitha
Upiste, medulates ou tu. Udgttha, Udgitha Ul-gi-tha. Its, thus
7. The Loid dwelling in heaveí is ut, in the sky is gî,
and on the earth is tha He dwelling in the sun is ut, in the
air is gi, and in the file is tha He duelling in the Sama
Veda is ut, in the Yajur Veda is gi, and in the Rik Veda is
tha The Lurd gives to liim Release, which is the milk of
spoecl, who thus meditatcs on Him He becomes rich in
fool, able to ent. fool, i.e. healthy; who knowing these thus,
meditates on ut-gi-tha, the three syllabes of Udgitha ---29
Note-By leaven, etc, Is to be understood hero, the Lord dwelling in the deities
who proside over benroa,ete
MAYTRA 8
श्रथ खल्वाशीः समृद्धिरुपसरणानीत्युपासीत येन साम्ना
FITTAUTISHIATTUTÈCL 11 5 11
qug Atha Khatu, o ideed, aradt au Asif-samriddish (fo:
f) fullment of desires He who is the cause of the fulfilment of desires
Da Upasaranans, those which give the desned object, the various forms
of the Lord subsisting in the Sama and ollier Vedas #ta Upasita, let ope
meditate a Fire Yena-samni, by what particular Sama Veda Stosyas,
plaising, Fare Syat, may be a l'at, that at Sama, thc Sama ya
Upadhavet, take up.!, knowing Hari as the highest and residing in the
Sama Veda; let him take up the particular hymn of the Sama Veda witla
which he wishes 10 sing the praises of tlie Lord
8 Next let him mcditate on the various forms of the
Lord as cristing in the Sama Veda and rhich give all die-
sires and fulfil all players
Let him take up that parti-
cular Säma, with the hymn of which he wants to praise
the Lorii.-30
WAYTRA 9
यस्यामृचि तामृचं यदायं तमूर्पि यां देवतामभिष्टोप्य-
न्स्यान्तां देवतामुपधावत् ॥ ६ ॥

·I ADHYAYA, III KHANDA, 10, 11, 12 37 TET Yasyam, in which I Richi, un the Rık 70 Tam, that I Richam, Rak Yat, wliat ma årseyam, the Rısı who saw it first 79 Tam, that. Risim, the seer 9 Yan, was bare Devrtám, devata, the topic of a bymn, the chief subject matter of a hyme rrezaAlhirosyan, praising fully am Syat, may be mg Tam that para Devtam, the devata, the topic TTT Upadhavet, let know fully 9 Let hìn thoroughly know the particular Rık in wluch that Sâma occurs, the particula Risi by whom 16 sias composed, the particular Dev atâ whom he is going to piaise---31 MANTRA 10 येन छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्तथस्तोममुपधावेत् ॥ १० ॥ 2 Yena, by which EFTE Chbandasa, by metre such as Gayatri, Anustup, Panktı, etc 1047 Stosyan praising para Syat may be a Tat, that & Chhandah, inetre quia Upadhavet, let bom fully know 2 Yena, by whicle S omera, tune tlic particular music or tunc from Ria Stosyamanah Syat, is going to praise a firme Cam Stomam, that tune qui Upadhavet, let lum know fully 10 Let him hnow fully the metie in which he is going to praise Let hun know fully the tune in which he is going to sing --32 MANTRA EL यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत् ॥ ११ ॥ u Yam wbat faun Digam quarter 1 e presiding deity of the quarter Treat FIC Abhistosyan Syát is going to praise 71 Tam, thar Fax Disam, direction guarter : the presiding deity of the quarter TYTÄT Upadlavet let him fully 190w 11 Let lum fully know the particular deity of the quarter whom ho is going to praise --33 Note-This tevehes the worship of various derties and not of one Lord Lest one should think that the Upanised teaches polythela tho next tantra shows that in worshipping thosa subsidiary delties owe 23538 never forget that the Lord is the Higbest Deity and tho Best of all and that honour is paid to these destres, morely as tho agents of the Lord ·38 CHHANDOGY A-UPANISAD It MANTRA 11 श्रात्मानमन्तत उपसृत्य स्तुबीत कामं ध्यायन्नप्रमत्तोऽभ्या- शो ह यदस्मै स कामः समृद्ध्येत यत्कामः स्तुचीतेति ॥ १२ ॥ प्रथमस्य तृतीयः खण्डः ॥३॥ HAR Ātmanim tlc Supicmc-Self, the Lord of Antatah, as the Inghest, 1 e, Ultimate 396721 Uppsritya, having knoin, eta Stuvita, let Izım praise ithe mferior deities) fa Kamam, the desired objects Enam Dhyayan, reflecting, meditating 7967. Apramattah, free from hecdlessness, making no mistakes. Wat Abhyaſth, quickly ? Ha, verily za Yat, hccausc Asmal, to lum #Sah, that काम Kamah, desire सहध्येत Samriddhiyeta is fulfilled EFTA Yathamah, the man having that as his desire, with a strong desire sa fita s Stavita Ili, let him praise 12 Let him praise the inſerioi doties, huowing that the Suprene-Self is the lhighest or the Ultimato Let him medlitate on the lesied object, without heedlessness; becanse the desires of such a wroishipper become quickly fulfilled. So let him praise with a strong desire --31 Note-tho metbol of getting ang desire fuifled 1, hvad ilown in this verso copalet, Brily, in thinling strongly of that desiro welont helle388as focandly, la pralain that particular doity who has jurisdiction over that desired otsfoot Thirdly, knowing that all the lover dents are agents of the Lord and that bo slono brings about this falfilmont of all desired Foarthis, ho must praiso 49 "yatlar ma' with a trong deur VADIIYAS COUVEITARY 15 has alrendy Teen mentioned before that the worskip of the Lord in the vehiclo of t'rine in the best It conalets in realising that He is the ligbest of all, and that the Prins in the highest schiele Auch worship wa mlied Adhyattle or appertaining to the moal, in other worils secing tho Gol in the roul Aow the brut describes the worralp of fiolis nutir, or idlustalio worship of the fon! The bratl |44*10That zonder kun u lifel skinon lot li im meditato on the vagito Init" hrs ben cxplained liv former commentstors As cnjolning the worship of the telgitha, in thoutla anul that the sun Ik wil laninous body The Commentator shown What the sun is not a well luminane na, but that it once ft4 light to the Chict Prinn frommalc clerirleity) - 11 14 l'rinn, that resdung in the fun, constantly gule out light nuudlient and not the liter, (tie plıyaichl ston) As (whoca the fire enters) the sol (tho Litter, givet mit heat and higist, ko does tlir enn, (uhen the l'rint criterx it) Ittl, tho Prates that really shines, and not 1e kun, then why is it mald, that it we anlata? The Trina In thn with a constant quantity, It DoTer SEX. To this the Comentator The PrAna (Vign residing m the solar orh, us abonc all rising or think it is only with regard to Pragis or creaturgs (dwelling on + ·7 ADUYÀYA, 111 KHANDA, 19 39 earth) that it is said to rise or set It is for thell sake that thic Chief Pran'ı sing out the praises of the Lord Janârcluna Tho Coulaientator nos explains intra? The Vis 2 (Prina) s hoe in the sun, is crits the same who is in the body of all liung beings, for it is the presence of life (Pi na) m the bods that gives it its vital lient, and when the lıfe deputs, the body becoines cold,) co the heat of the sun also must be due to the presence of the Irina in it Therefore, let one worslip the Lou Jan tidanı, called Odgith, both in the Prina here (within the body, and in the I'rîna there (in the solar orb) and non here else in order to accomplish 11 his desues and to obtain Release Now the Commentator explains the words Gyara and l'raty 155 11 of the sinc nautn The Lord Restas called St. because He is independ on (811- tantra), he who is devoted (ralı) to the Lord, 2 e, the Clef Pr na, is called Siala or Lorel derated lhus siasa means V&yu It is the nume of the Prâna in the body of hung beings While Pratyası tra is the made of the Prana in the suu, because it (its 1731 is parallel tali) to every one, foi exery one says or rather thinks that tlie sun is towards him (prati) [The Commentator row explains the Vantra 3 ords Do who being about the tuon of Prana and Apat1 is Vsana What are these train and Apaon? Are they clifferent aspects of the same Prana or different from at? Bineo yana 36 said to be frigher than treno froth Pråra and Apana so the Jaller tho canot be the sum as the Chiot Irina Tho Commentator explains the pentad of loner prana) - The pentad of Praca (a pân, Vynua, Sara Udann) is three fold The l'irst or the Cluef Pentad consists of the Chief Prânı the Chief Apina, the Chief Vyana tlie Chief Sam ina and the Chief Ud ina The highest Pentad 18 only another aspect of the Chief Irena The, second Pentad is called the Gaudin Pentad while the lowest Peutad 18 119t which is kuown as Plann, &c and which are the sons of the Chief Pana, &c This is one division Bat thero is another division wluch is four fold and not three fold lile this It consists of (1) Trava and Apana, (2) Seca and Vindru, (3) Udana and Suzan'ı aud (4) Kudra and India, bigber than this four fold Pentad 19 the Vyaja Viyu Therefore, let one meditate on the Supreme Lord Hari called Udgitha in this Vyina Vayu Because Vi nu residing in Vyana is the same which rosides in Vak, Rık and Sing! a)says That one alone 18 also in Udgitha (a divisign of the Simi Veda) therefore all that action, numels, singing of the Sáma song by seating loudly the hymus is the action of Vyuna The Lord called Udgitha dwells in the Pentad of Vyana (namely Vak, Rile, ·40 CHHÁNDOGY A UPANISAD There Sáma, Udgitha and Vyuun) (The Lou dirells in the four, namely, Vak, Rib Sama, and Udgitha, in fact he is in the Vyana, which peri wes these four, because Vjäna has Vi-nu within liim and it peiradles Vik, etc, therefore, Vi-nu pelvides Vik, etc) [Tlie Colm dentator non explains the yorda of Vantra 6 therefore the worls which require strength aro perforined through 1,109 ] Since it per loins all works of strength (wry?) it 18 called Vs una (They are performed really by the Lord duelling in Vyani zione fore, let one alease worship Vi nn nesiding in Vj inn (and nobody else) [Tho question arises aro tho fordis of the Lord as dwelling in these and ote diterent or not different if they are diferent then the saying that the Lord OLLO alonc la nit these is contradicted if the form is not different then the saying that the games and forms are di lerent is contra liete! If the Lord is different in dederent bodies in some his glory 1 cung lese in others stoat then the Lord would be liable to modination It he is the 81/10 in every body then Hus effccts ought to be the sme cvery where 'Thia dilemon the Commentator answers thns - ) The Lord 13 serils one and identical, in ajl times and in all objects lie is unlıunted (Niruise: o does not possess any specific risen energs) and I119 gloy nover incre'iseg and decle ises, with the objects in mluch Ile na boc Still owing to the differences in this actu treg He gets differ ont trimes and forms though lle Lunself is not different and is one an llis l'all lordliness clergudere Ile on account of lus fimte ioner prucluces dilicient results in different bodlics, without himself undergoing nus change l'hie Lorel 15 teuly doroud of ons particular power (Auscar) bernascho 19 Ill power, and thercfare, lle produces always the effects of particular forces though Humself returnus un modified and uncout unt- Itou pic asure and pain [The Comtientntor nos explains the words the Jord m1 for him t1o milh of sporch of Mantra 7-1 Ile who knows Ilari to be one thought dielling in the letters of Udgitlir or in the chicles of Prinz cte or the cruses of the fulfilment of desired jezet en un certhug verily obtuns all desires The ay 11 tble Ut is the nine of l'rinchi thie s diablo gil Yuk et thio glaule thin is fod ell therefore Ilari is suid to direil mul tlıcse and consequently 1 Logitha {Tbc Comnulentator non explains the only busing known the Highest Sell let hien pral of Mantra 1) - llit noril Atm unam of this Vintr we ing tlie Supreme Sell srori Intilah meins as the flighost Ilunt knowing Him every here, Ict one worsłup minor Des is (if he like) ·TIRST ADHYAYA TOURTH KHANDA MANTRA I ॐमित्येतदक्षरमुद्गीथमुपासीतोमिति झुगायति तस्योपच्या- ख्यानम् ॥ १ ॥ as Om wirq Om, the Lord Iti, thus VAT Etat, this at Aksiram, Imperisli. able to Udgiiliai, Narayana Trita Upistta, let meditate TC Om, Lord ka 1, thus III, for ata Udgayatı, sings T4 Tasya, of him 54ura Upavyakhyanam, full explanation Note This is exactly the same as the frst maatra of the Kanda First For taller word oczalng seu pago 2 1 Om is tho Lord, the Imperishable, tho Udgitha, He must be meditated upon Ilim the Valgâtri sings out About Ilım 18 this full explanation -35 MANTRA 1 देवा वै मृत्योर्विभ्यतस्त्रयी विद्या प्राविश स्ते छन्दोभिरा- च्छादयन्यदेभिराच्छादय स्तच्छन्दसां छन्दस्त्वम् ॥२॥ 297 Devih, the Devas Vai, veraly at Mntyoh, from death, from Durg?, the goddess of death (Maranat Mrityuh luukta Durga) Mrityuh 19 called Durga because she destroys all ignorance forza Vibhyatah, being afraid Traytm, the three fold Vedas TITUT Pravdan cntered into fully, 1 e, thc dc as being afraid of Durga without ineditating on the Lord Visou, in the deity presiding over the three Told knowledge, three Vedas) , Te they (Devas) * Chbandobhih with metrical hymns, by means of the ineditalions on the Lord in Vedic hymns STONTIT Achchhadayan, covered (tliem sclues), they covered themselves with the armour of the Chandas या Yat, Because of Ebah wtb thesc (bymas) 791747 Achchhaday an, covered tliemselves FW l'al, therefore BH Chhandasam, of the Chhandas Chhandastvam *, therefore thic hymns are called Chhandas 2 The Deus seuls being afraid of the Goddess Durgi, entered into the three leds They coicic thomsolics with the inetrical hymns (1s if with an armour) Because they covered chemsches with these (hymns), therefore the lymns are called Chlmundas -36 6 ·42 CHHANDOGY A-UPAVISAD. MANTRA 3 तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्यदेवं प्रर्यपश्य- दृचि साम्नि यजुपि । ते नु वित्त्वो; अचः साम्नो यजुषः स्वरमेव प्राविशन् ॥३॥ Fa Tan, Devis concealed within the three Vidyas 3 U, also. Talra, there 79: Mrityuh, Durga the goddess of death 44 Yatha, as मास्य Matsyan, fish Udake, in the water pria Paripadyet, might obserie (the fish catcher) * Evam, thus, rátega Paryapaśyat, observed Durgarlie goddess of death is the nominative of it Pie Rich, in the Rih. Samm, in the Saman Ee Yajusi, in the Yajur Veda re, tley, se, Devas (Knowing that Durg? has found them out) Nu, ever farer Vitha, knowing or seeing Urdhvab, superior ; qualifies Devah The phrase ardhvah Devah means the intelligent Devas'-" the Devas because they were intelligent, found out 50." They sere not like fish who does not know its catcher 4 Richal, from the Rok ETE Samnah, front the Saman 499 Yajusah, from the Yajur Veda Fe Svaram, m the Cle Vasa wamed Svara (SA=Lord, Ta = devoted), and meditated therein on the Lord called Svara, the Indopenden (Sva=sell, ra=relying; delighting) Px Eva, tndeed after Prasán, entered worshipped or meditated on 3 As the bird, called the fish-catcher, might obseite a fish in water, so Durgi, the goddess of death, obscrted the Deras (covered with the metrical lig mas, re,) in the Rih, Vajus, anil Sâman. As the Devas were intelligent, so they hnou that the gordless of death lad fonnd them out, so they leaving the worship of Hari in the presiding (leities of the Rik, Yajus, and Sîmnn, worshipped the Lord called Svara, the Independent, in the Chief Vâru called Svara or the Lorddevoted... 37. MASTRA यदा वा मृचमाप्नोत्योमित्येवातिस्वरत्येय सामेवं यजुरेप उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता श्रभया श्रभवन् ॥ ४ ॥ ou Yada, ahen Vas, verily Rochiam, the kit warâ ipnoti, gets (leares, teciles. When the people recue the Rık they add on to those hynnOr Om, Un of it, thus Cvs, verils. af Atsvarati, ·I ADILYAYA, IV KIANDA, o 1 pionounce Adds or prelixes Om to the Rik-mantra 14 Evam, thus याम Sama, the Sama Veda He adds Om to the Saman song Evam, thus Yajus, the Yajur Veda The hymus of the Rib, Yajus or Saman lave no pro tective efficacy unless pieceded by the syllable Om Therefore the japa of every mantra is with Om in the beginning w Esad, fus 7 U, alone Ft Svarah, the self-dependent, the Independent Yat, because an Etat, this the near est of all) and therefore called Etat 'thuis or 'nearest Alsaram thc Iniperishable Vaz Etad, this real est) 497 Amritam, the Immortal *4 Abhayam, frec lion fear, (fcaulcss), or Giver of fearlessness 1 at, that Lord Pravisya, (it) baving entered (takmg reluge tadert et Devth, the devas YAT Anritah, limorial Abhavan, became Thuicforo when one lensa Rih (stansa) ho prefixes 11 Oir (to it it neuitmg 11), su (uden he cus) a Saman hynn, (he chants out Om first), and so (when he utters) a Yajue formula, (lie pronounces fust) This is the In. dependent Because He is the Nearest, the Imperishable, tlio Immortal, anel the Gici of freedom from fear The Devas by entering ito (and worslupping) that (Lord) bocamc Irinoital, ie, released -38 MANTRA 5 स य एतदेवं विद्वानक्षरं प्रणोत्येतदेवावर स्वरममृतमभय प्रविशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति ॥५॥ चतुर्थ खण्डः ॥४॥ ET: Sal lic Yah, loa Etti, chese, the Lord called Oman Evam, thus, 1 €, le is the giver of Immortality to the cv 14 fart Vidvan, knowing Tit Aksaram, the Imperishable, this is the name of Visnu sutra Prancut praises with prinava (Om) Fiat, tus PT Ella, only Aksarım, Visnun Svarani, the Lord called Svara-The Independent, the Deliglater in one s) own sell a Abhayam free from lear sifat Pravicati, enters, e, take refuge under Air Tat that, 115, thic Lud aftra l'ravisya, Having catcica * Yu 15 IT Infitah, he noriul t Devth, the Devis T1,8 1 15 equal to ruint u correiated to sat jatta CIK Amfilih, 117 mortal WTA Biryant Lecomes o lle shabnowing this lore thans (as thic giver of moitality to the devils) stilitates on the Imperishable uuthi praņu um taches ne fuge usle: the Self-dependent, the Juontal u the Gover of frculom from lear, becomes free from «featii, just as the lessis becaine Immortal --39.

·CILHANDOGIA UPANISAD VIDYAS COVILITARY (it was not mentioned before what was the fruit or worshipping tho sacred Nyllablo Or which is the symb l of Iord in su The rafi now mentions tl at by such worship ono gots rulease from the boudige of the sensata god story 19 beung related to that elect) In Tantra 3 it is said the Deras entered Seara This ord bura reqtures explmatinn anil the Conracititor lucrcloro 6a39 - Sur 15 the mule of Visnu because lle inkes delight (mu) in Iluself (S«) Viyu is called Ss ua bccau-c Hic is devoted to 811 0 Visnu Voxnu 18 called Sia because lle is Independent Summiko menns Vägu Thus both Vrsnit anal Vi arc crileri S41 - Vi nu liecause Ile lone is mdependent, und Visu, because lle is de oted to Suor the Lord Aloittel that oth sun and nu barotle naines of Svar batat does not follow that in Vantra 3 blir cutting of tho Duv.is into Suard relers to their cutruace into Vaja an1 Viena. lor it is said there that by entering into it to Doids Icemo immortal This is wrong becarlso in deep sleep (S160 tl)an I indsssolution of the enters (Pralaya) all being enter into ara (God) and ought to become intorn! Lut to do not sco e To Co omentator cxllnins the sentence the Devis becamo immortal of the Vantra 4 thus - In tlic Sin called the Vngu the Desus worshipped the Stain called Vinnu, wluso tiother "mc 19 010) By such worship of the Srır, in the Svaru, the Desas obtained immortality, numely, Nuhu or salvation, sluich 24 alycncc of dently and the icar of deatlı In tht Vautra? it is salil tho De Tig were afrail of mrityu or leath The old cominentatory Iltainot the normaltyuns la a but this is wrong because all dev:s aro lor ortal and so lalo no fer of lans Therefore the Connen Lator cupluna tho wonil mrity - 'Hic Godless Dirguis called mitzu because she cruses cleath Iliruugli ferr of this Golde-s thic Denny worshippel Om and obtained the lugliest immortality,' e, lord Vi nu lasse! Ilus I Sandhyanin Tki won lothrih in Santra las pued to gl lyoll cum catators It really cang Superior, 1840 ani dloes tot I can above Ilic fish: does not know ur recognise its catclier, but the cyng knew thist Nurge x 29 their enemy and consequently, the Der s ucie certainly Bisperior to fixit fierce Urillsuhe is an epithet of the Devas nerung thies were parmwen ed of great intelligence In orber words, Lidl li Deu la zecan clic antelligent (lofty) Th" ·FIRST ADHYAYA FIETH KJANDI MAMIRAI अथ खलु य उद्गीथः सः प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा श्रादित्य उद्गीथ एप प्रणव प्रोमिति ह्येप स्वरन्नेति स 77 ug Atha Shalu, nou indeed this indicatcs the beginning of a mantra 4 Yah, who 14 Udgithah, Visnu cilled Om Sah, he gore Pranavah, the pranava Yah, who 9 Planavah the Pranaya Sah, He to Udgithal, the Udgitha called Visou, 1 ¢, thc Udgatha 19 called Pranava and the Pranava is called Udgitha, there being na distioctron between Pranava and Udgitha Because the folloners of the Rik Veda chelly use Pranava and the followers of Sama Veda chicfyusc Udgitha Both words are intended for Visnu Talu tlus It indicates the end of the matra The quotation ends bere the fruti next gives the etymological meaning of these two words, Prasava and Udgitha wet Asau, trus Vai, versly. masa Adityal, the sun called idrya, next the Chief Vayu presiding over the sun, and lastly, the Lord Huri who is inside that Cluel Vayu au Udgitlal is Udgitha, 14, Ilari who is inside that Chief Vayu .o the sun is Udgithia because He is sung as the most High q Esal, He wło is aside the Cle Vayu, the presidrag derty over the sun * Pracavah la called also Pianava because He is superior (pra) to all; because He is Leader (va) of all, and Goal (va) of all Therefore thougli Udgi tha was the name given to tlie Lord in His aspect as dwelling in man, Hc should be worshiped ander that name as dwelliag ra the Solar Peana aiko Om, Om called Vis ju na Ili, thus all becausc Esah, Visou who is inside the Chief Vayu the presiding deity of the sun R7 Svaran, sounding. reciting The Lord moves tu ougla the universe reciting His own name Om, in order to teach others to do the same sia Eu, moles. "Nou indced (olya a Mantra) “He who is Udgitha is (also) Pranava, Hu ulois Prania 18 (also) Udgitha Tlus Loid residiug in the Solai Prâņa is serily Udgetha and He also is Pandvd He goes sounding Om (to teach all creatwes Hus Ineffable Name) - 10 Nole - Tho mollitatiuu (worship) vu Pranala and Udgiths has been mentioned already Itat lest ono should think that these two are differeat, tho bruit now declare's their identity, by quoting + antes San Ldgitha sa Pranarah, Yah 1 rabavah va udgutha 1 19 Tho ·40 OILUẢNDOGY A-UPANISÁD rcrotition in the conrerao form indicates absolute co extensiveness of these two piop091 trous Othersise their idrutit) would wt be establed to prove dio juontity at A and Duomust assert not only all LNB but also all D 19 A To who in states on this one syllable on sets o le son and also gets release Bit le who neditates on Udgıtla as residing in these rajs of the Sular Prana obtains 18 011/ sons as well as releaso It has been mentioned just now that by worshipping the ord in the folar Irina tho worshit her gets une bon whilo worshipping Min in the ruza of the Solar Irina ho units lu.แ3 6 11 In order to ruce this statement credible the frutigres 3 1111 rativo ar the bust mantra MANTRA 2 एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति कौपीतकिः पुत्रमुवाच रश्मीस्त्वं पर्यावर्तयाइहवो चै ते भवि- प्यन्तीत्यधिदैवतम् ॥ २॥ part Cram, this , (Visnu who is inside the Chief Vayu, the picsiding derty over the orb of tlic sun) U, indeed Eva, only 4 Alam, Kausitaki. amer Abhyagastsani, sang out fully the praises of Visnu) worshipped entirely renta lasmat, the cfare *, Mana my Tvam, thou Phi Ekah, one only we Ası, art f Ite thus ? Ha undecdotate hausitakili, the son of husitala ya Pultram, lo his son 1 Uvacha said a Rasmin, rays, Visou who is inside the Chief Vayu, (the presiding desty over the rays of the sun) Tvam, thou quit Paryavartaylat, do sing praises to revolve, meditate or constantly revolve on the rays 564 Bahaval, many Vas, indee1 then le, thy (sons) i Bhav syand will be a It, thus G. Adindaivatat this is adhdaivatam fruit of the worslup of the Lord ! ".18 l bang pidises to this (aspect of the Lord) alonc, (1 c, that Visņu ulo is inside the Chief Viyu, the presiding deity over tlie orb of the sun and not to thui l'ispu Itho is inside the Chief Misu, the presidwg daty over the ray of the sun), so I have got thce as the only son," tus suid Kantahi to his son "Do tlou stug prinses to (Vistu who in sado ile Chiei lund the presiding dents of the as of the ow), then mins ons will be born to thico This is the Fruut of adlud wat onshu, (or this is the dudanata Inuut of worlup)-11 अथाध्यात्म य एवायं मुरयः प्राणस्तमुद्गीथमुपासीतोमिति ह्येप स्वरनेति ॥३॥ SI INTRA 3 ·I ADHYATA, V KUIANDA, 4, 5. 47 17974174 Atha-adhyatmam, now with reference to the body, Psychological. The fruit of worshipping the Lord ju the body 13 now mentioned, 4 Yah, who e Eva, only. Ayam, this, ** Mukhyah, in the mouth or lungs, Chief Eru Praņah, Pråna; the denty inside the body lam, in him (in that Chic Prana) anive Udgirham, Visiju called Udgitha reta Upasita, let one medilate upon 14 Om, Om Iti, thus, ff11, because. Esah, He Ta Svaran, reciting, sounding. Pra Eti, moves, gocs. 3 Let him meditate on l'isņu as Udgitha pesiding in the Chief Praņa, iu the mouth, foi reciting Om mores Visņu Thus is adhyatma (psychological) — 43 Mole-Tho sentence Aow indi od, le who is Lugitha is l'rnara llo who Is Iranasa is Ullgıtın' is tarther explained in this mantra Thit sontcncc abroll be read as n part of t119 muntry 7140 MANTRA + एतमु एवाहमभ्यगासिपं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणास्त्वं भूमानमभिगायताइहवो ये ते भविष्यन्तीति ॥४॥ PAR Liam, this 3 U, iudeed. VT Eva, alonc 6 Aham, I. ETT Abliygassam, sang fully out the praises or Vispu) MIT Tasmat, therefore, Tuam, tliou Alama, of me a Elali, one only to asi, art A lu, thus tla, indeed erfafah Kausitakih, the 300 of Kusitaha Th Puftram, to his son ay Uvach, said it Pranin, the prinas (113, Visnu as dwelling in many senses). Tvam, thou qata Blom turn, great, full of all qualities ATTATT Abligayarat, fully smg out "Isang praises to this (Viņu in the Chief Prana) alone, therefore, thon at my only con," 1241 Kausitaki 10 his son "But sing thou fully the praises of the Infinite Lord, in all the Priņas, for thercht veuik many sons will be Born to thee".13 MANTAS अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृपदनाद्वैवापि दुरुद्गीथमनुसमाहरतीत्यनुसमाहरतीति पञ्चमः अण्डः।५॥

·18 CHHÅNDOGY A UPANISAD 5 90 pe Atha Klialu, now indeed, thus indicates the beginuing of a mantra Y18, T U lgithah, (Visnu called Om) = Sab, be * Pranavall, the Pranwa 4 Yah, uho u Frannyah, the Pranava Sah, le site Udgithan, the Udgitlin, called Vishu, 1 ¢, the Udgitha is called Pranava, and the l'ranava 13 called Udgita, iher being no distinction between Pranava and Udgithia because the folloners of the Rik-Veda chefly use Pumava and the followers of the Sanz.Veda chiefly use Udgitha Both words are intended for Vianu a It, thus, this word is lised to denote the end of the mantras quotation Tere Horrisadanat, from meditting on) Hotrı sadalja , meditatnig on the Lord Visnu wiso presides over the fire Ha, artly F Eva, even 9 Api, also Era Durudgitam, incorrect singing, mistake TRIGUH Anusamaliarais, rectifies tra les, thus अनुसमाद्दति Anusa niiharatı, rectifics ría Ini, thus He ulio knows that the Pranara is the Udgitha and tho Udgitha is ille Praņaya, ie, there is no distinction Dictucen Praņayn and Udgitlin, meditating on the Lord who prouides over the fire, rectifies the mistahes, ic, aectifies the mistakes of wong singing --44 Note --The old commentators no esplained the word Totpi Sanat ay "ites opportaining to the Hatri pricat and they mean that he rectifica the cual effects of wrong inging from the worhu uone by the Ilotpl priest This is wrong It means tho refugo of the Efotp priest, le are the Jord dwelling in the fro is said to be fotol MacunnThe forco of the al latio 0150 indientes tint a nord liko Ngåtslis wederstoo! here. This rerut schn the meditation in onlar to temore (ho sin cansed lay trong singing through mialne or leellensno45 or dropping proper accent VADUS IS COMPANY Having deserlled the worsbip of the Bajirimo Lord culled the Udgilla, in tho Chlut1 rann both paschalogieslly, ao cosmologically, this Aba: la relatos a story na to the truit of the noris Flasing reeltal Text shown tho klentity of lrunira and Unital hulng answer the diht as to that is Vigila call what is Prata thula khar 11 mention the fiet that the Lord in tho solar l'rina is both tagitlin anul Panara Ihc Visu maides in the Sun, (u 2014 one aspect), 3x? Ilari, the Loril, resides in Buch V 150 and 19 enlladt mnu 1, tecrise llc a thic luoghest (pru), bee 11150 la 1e the Leuler of all (netçı), becauso llo is the gal (in) of all Ple Iori e cuilled lidgith, because Ilo is praised or sang iglin) my or luglily or n4 the best of all (uclichach) ilo t the bigliest af all pras, called the l'artimodtan lle ho trells within llic l'rint in this bols, lle is acrils (tie lorl llar1 called 'rannia and thic luglia In thuis lxxlı, constantls reitung Onlle a tle Loril that 2016 in all, tlient fore, meditatug on this Ons lmpcritable lorl, ono ubiluins ont son and gets calunden ile ho molitales on llimi in the ·Í ADUITÁYA, IV KUANDA, 1,5 49 Mays of the Prina, gets many sons and also sali ataen, tlieiefore let him meditate to us on the Supreme The phrase "praise the great Prans the Dbumabau in the Yantra 4 does not mean that Pria is thu honi - mistake which has been made by older commentators, therefore, the Commentator says - Tet him pi 11se the Lord of all, as Bli ûmâ, tle Infinite the full, o the Prina or as dwelling in the Pina Though ia tho Srutl the word Abhirutat is in the person singular, yet it must be explained as in the second person, because the word Traw or Thou procedes it Ilonce the Ooulcatator y explanail this word in the second person by asing- "Abhigas a ""Sing Thou oi Ye," the Infinite as residing in the Prana In the plantra 5, the words Hotgi Sudanit, cte have been explained by former Coin mentators as sitting from the seat of the Hoth Priest ho reelines any mistakes con mit ted by the Udstri Priest it he has sung wrongly This explanation is incorrect The word Dut Udgitan Angyantara do not merin rectifies the mistake of vrong bilgiug but it dicans makes it propitious or favourable so that this wrong singing may not produco evil effect hit may become fivoltrable This He doos by weditation on the Lord The word on Saclan't means “the Lord dwelling i Aym, wluch 18 the Sudana o Home oi reflige of the Hotra priest By meditating on this Lord dxellug in the fire, and called a dweller in the Home of the Hotri priest, He makes mistahes turn out to be no 101stakes Anne find in the Tiaividya -- He reruoves the evil effects of wrong singing by meditating on the Lord, the Supreme Ilais, as iestling 11 fire, therefore, let one meditate always on the Lord, as dielling in the fire

·FIRST IDHYAYA
Si tu KUANDA
MANTRA !
इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढ५ साम तस्मा-
दृच्यध्यूढ५ साम गीयत इयमेव साऽग्निरमस्तत्साम ॥ १ ॥
olyam, this earth, e, the dety presiding over the cut) Lvn,
only, indecd The Rih, named Rık, Sırassati, presiding over the Rıh and per-
vading the carth et Agnih, fire, the deity of fire per ading fic and named
Agni et sama, the presiding deity of Siman called also Simon, 14, Vayu .
67 Tat, that an Etat, tlis, (Saman, persadig fie ud called fire) Takar
Etasyam 1 tliis fearth in this Sarasvati pervadıg the earuh) er Rochi
in thc Rik Fut Adlyudhan, rests, 18 refuged for at is a well known fact
tligt fire rests on eithre manifests itself tlırough matter if the eis no solid
matter, tlc lseat radiation is not manifested er Tasmat, therefore, because
thiese two are so related P Richi, in the Rih. gue Adhyudham refuged
Ma Sama, the Saman mag Glyale 13 sung, even the exoteric Sam70, clic
hymes of the Sama-Vedr are sung as based on the mantras ofilie Rig Veda,
by the singers of the Sama Veda
The matris of the Sima Vedi 13 the Ris-
Veda ma lyam, this earth Eva, indeed a S. Sa the syllables
Agnuli, fire # Amalı Amy, the syllable at Tat tlus (miles) Dama,
the Saman
1 (The Devi Sarasvati called) Rık verils (perutdics)
this (caith) (thio Des. Visu called) Saman (peinados) fic,
thus thus (fire is seen to) rest on that (cantli), tlicrefore,
tho Sânnun 19 sung as resting on tlie Rik
Si is thus euth,
and lina 18 fire and that makes Siin 1-13
Yote-fesaratels Arisyati and iyahare their places in earth and flre a toro
semnitric known bf thoso nin 1 il when combine they give
to a singlo boty,
dents called ardhanari of ths Irleanárı or an Imogu nous Bring (Adonai ?) the
Sarasvati part is callel si tha Vyjart is elllel Aini Thix Idhaniti reute also in
carth an aru, the harastati jart is called 8d Iecause it is yra or esecnco, the
15 part callel ima (-nol, m1=measured) beeanso 11 la
Thun
Slut woull non llattal lo eguner
MASIRA 2
under
अन्तरिक्षमेवर्यायुः साम तदेतदेतस्यामृत्यध्यूढ५ साम
तस्मादच्यध्यूढ५ साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्साम॥२॥

·1 ADIYATA, VI KHANDA, 3, 4, 5
51
-
अन्तारत Antariksam, sky, the goddess Sarasvait as presiding over the
sky. (The deny of the middle region) वायु VAyuh, air, the god Vayu presiding
uscr thc external Vayu. Ilie other words are the same as in the last veise,
2 (The Devi Sarasvati as presiding over) sky is.
venily Rik, (the Deva Vâyn as presiding over) air is Sâman.
This Sâmau is refuged in that Rik; therefore, the Saman is
sung as based on the pik. The sky is Så and the ai is
Ama, and thus the Sîma is made.-16.
MAVIRA 3-
द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढ५ साम तस्मा-
दृच्यध्यूढ साम गीयते द्यौरेव सादियोऽमस्तत्साम ॥ ३ ॥
at. Djauh leasen, dwelling in leaven; the turd region Ilie Goddess
Sarasvati as presiding over Heaven, az Adity ah the sun, the god duell-
llic gou Vayn as presidmg Ovui the sun
3. The Heaven (Sarasvatt) is reiily Rik, and the Surn
(Vayu) is Saman, this Saman is refuged on that Rik, there-
foie, the Saman is sung as based on the Rik, the Ileaven is
Si and the Sun is İmn, thus Sâma is made.-47.
.
lng in the Sun
MANIRA+
चन्द्रमा
नक्षत्राण्येव चन्द्रमाः साम तदेतदेतस्यामृच्यध्यूढ५ साम
तस्मादृच्यध्यूढ५ साम गीयते नक्षत्राण्येवसाचन्द्रमा श्रमस्तत्सामा४।
नक्षमाणि Niksatrapr, the goddess Sarasvati dwelling in the stars
Chandranah, the god Vayu dwelling is the moon
4. (The Devi Sarasvati dwelling in the stars is
verily Rik and the Deva Vâyn in the moon is Sâman;
This Sâman is iofused on that Rik Sa is the stars; Ama
the moon, and thus Sama 16 made -48
MANTAS
श्रथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं
तत्साम तदेतदेतस्यामृच्यध्यूढ५ साम तस्मादृच्यध्यूढ५ साम गीयते
अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साथ यन्नीलं परः कृष्ण
तदमस्तत्साम ॥५॥

·32 CHIÁNDOGYA-UPANIŞAN. en Ålity asya, of the god Aditya Saklam, white. Bliah, tight, heat, tejab fa: Nilam, blue Parah, truly; not figuratively bluc, but really blue 0 kusņam, black; the word parah may qualify Krismam, then it will nrean " very black," " deep black." 5. Now that which is the white light of the Sun that incloed is Rik, again that which is the blue, exceeding daik light of the Sun, that verily is Sîman; this Såman (clarkness) is refuged in that Rih (brightness); therefore, the Sîman is sung as nefuged on the Rik. Now the Sî is the white light of the Sun; and the blue and deep (aik is Ama, anal that makes Sâma-49. MAVIRA 6, अथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्य- श्मश्रुर्हिरण्यकेश अापणखात्सर्व एव सुवर्णः॥६॥ TU Atha, now It indicates that a new topic is commenced, 4: Yah, what. Esah, this. Want Antar, inside af Aullsc, in the sun, s. e, in the Sarasvati and the Vayu residwg in the sun facea Hiranmayah, Hiranya means 'gold' as well as 'transcendental happiness," "sn effable, complete joy. different from all worldly joys;" therefore, Hiranmaya means cither 'golden' or 'full of intense joy,' hi-placed, containing; ra- delight; oazbliss, joy lo wlioni ale contained the highest joy and delight is called so Tor: Purusah, person wad Drisyate, is seen (111 contemplation or througli vision of wisdom and not by ordmary sight) forumax Hıranya Śmasruh, golden bearded Every limb and member of the Lord is golden or made of bl:55-fialter FOR Hıranyakcsah, golden-haired: or whose hair is also made of bliss. arauca A-pra-nabhat, from the lips of the nails throughout the whole body tra. Sarvah, alla Eva, even. Eru Suvarnah, gold or joy 6. Now that (Being residing inside Vâyu and Sarıstati) hich is seen in the sun, (in meditation), as full of intense joy, with joy as beard, joy as liain, joy all together to the very tips of his nails--50. Note-Well, the uljesty and greatness of Vayu and Sarasvati bare boen describert in the previous Are mantra,, as raters of earth, fre, sky, air, heaven, the sun, the stars, the moon, tho visible and luribio raya of the sen, separately as positive and negative energies, anul xlxe conjuntly as the sentral energy ealled the cosmic Androgyne (Aribinam) bat what is the good of all this Loosledge? The Srati next shows that eren sach trigh Boings as these worship the Lord, and consequently the Lord must be the most Majestic. Therefore it now deseribes this Majestic Forn Ditine called Dagitha. Tlough all merobers are of the color of gold, tho eres the Lord are of diferent fotor, They are, thereforo, separately deseribed nezt, ·1 ADNYAYA, VI KHANDA 7, 8 7 MANTRA 7 तस्य यथा कप्यास पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एप सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद ॥७॥ * Tasya, bus, of iltat person who is within Vayu and Sarasvati who are in the solar orb a Yatha, as 4 Kapyasam, unfaded, fresli, ka-water, pa- XQ dian, kapu that which drinks water, oa, the stalt of the lorus, ASI 10 Sk Kapyasa seated on the stalk, not removed from thr stalk, therefore, fresh and unfaded arth Pundarikam, red lotus Evam, like faut Aksint, two eyes 77 rasya, His 7 UT, U, a Iti, thus r4 Nama, nane, the secret name 6s Sa esl, he, hus the person within Vayu and Sarasvatt of the solar ob ea a Sarvcbhyah, papmabhyah, from all sins afea Udilah, las risen above, zara Udett, rises above 7 Ha verily Vas, ideed Sarveblıyab Papmabhyah, from all sms a Yah, who. 17 Evam, tlus Veda, knows His two eyes are like fresh ied lotus His (mny stio) name is Ut, for He has risen (udita) above all sins He also, who knows this, 1ises verily above all sins ---51 Mate This Fleing Reen between tyn and Sarnynor the lor ord is the lord Ilari Hs color is gollen so also all lie bodily Lole except the eyes llis biatlo name MANTRAS तस्य च साम च गेष्णो तस्मादुद्गीथस्तस्मात्त्वेवोद्गीतेतस्य हि गाता स एप ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवका- मानां चेत्यधिदेवतम् ॥ ८ ॥ पठः खण्डः ॥६॥ fla lasya Hisa Rik the Rik (Sarasati) y Cha, and at Sanny, llic Sama (Vayu) Cha, and itech Genu, two singC15, vis, Hlc is sung 1.1 Rok and ama ver ses by these two T Tasmat, therefore y Udgithah, Because lis name is Vt and Ri aud Samas sirtg (68. genau) fie praises HTETE Tasnuat, therefore, when such Mighty Persons as Sarasvati and Vayu are His smugers, panegyrists, mipistrels Tu but, and tra, even, wie Udgata, the Udgain priest, the singer part Etasya, of tlus, of Ut, hi verily TRT Gara, singer 797 Sa esa, Ile who, $12, tlie Loid called Ut, f&duellemg in (Vayu and Sarasvatt) & Yc, those which, vit, the worlds above the astral planc, Wtor Amusmat, tian tliat, the, than the astral plane X Paraicliah, above, beyond at Lolah, worlds, such as Svar dabar, Jana, etc u f'esam, of thiem, cisc, and rules Taala Desakamanam, the desires of the devas, ·از CUANDOGIA-UPAYIŞAD. vie, He rules, 10 order to give to the devas their desired objects grâ It, ilius. a Adhidajgatam, the adhıdaivata, the cosmological I. Rik and Sảma (ie, Sarasrati and Chief Vâju) are the ministrels of the Lordl; therefore, He is called Ugitha(Ho who is praised as Ut); and, therefore, he also ho sings Him is called Udgâtri. He, (the Lord, called Ul) is the Rulei of the worlds above that (above the Heaven plane.) He rules those worlds, and awards the desired objects to the Devas This js adhidnivata or cosmological.—52. This blonda shows how l'ins and Vak, otherwise called Sarasvat? and Vayu, go to for the various lokas, such as eartb or the physical, antariksa or the astral, and dyn or tholicaven: as well as worlds above these it also describes how the Lord perhentes thero worlds and bot Ile Is the gollen l'erson, full of intense foy, soen by the dovoten 1.1 bus meditation There a risc5 a stage in the coarso of meditation when the darkness 15 rumoned, and brilliant light, la the form of a solar dish, 19 seen in Dhyaba. In this solar Disk, Ls beon this l'erson of joy, called the Diranmaya Purona It us this being, who is the Ruler of all worlas a lore the heaven, and of all the wishes of tho Den3, anhunt.ng tluse World Of course, tho ply sloal sun is also a contre, in which the Lord dwells NADUVAS COMCATARY It has been soul that higher than Vsk us Ril, and that higher than Rik 1987an Thus tik and simu fall in the category of Távaras or Coul, and su trojaya hological and wwungreal mailitation and worship pre-suppose the worslılp of these High Once The prezent chapter and the next touch the wonhlp of Vdgitha, zs surroundcd lay these two itphone In other words, they toach the worship of tho Lord a4 a Trinity, te, of Collagicht - the Most Highl, of Vayu apil RL These three ford an entity by tenaclues. Or thoso two charters may lie talkan n tuching, that God, the Udgitha, it higher than the other two Prons of the Trinity. Though God the Ullgitha is higher lean KLIL and Simun, yet It has ant loca declareal, in what consiste the special clors of Coul, and in what is Ila ulifferent from the other two l'ersone of the Trinity. The aro points which havo not beon 34 pot explained; hence it became noccssary to menlion tborrepetiro porters and glors of theso two Tersanis, Tuk and Simpau Thing thro ewa Khan lag alow this bays the dratt "RIL is this earth and Baman $ from This yorda apparently means that cartii, ctoare Identical with RIL. TO ringto this primit fuele false nollop, It became necessary to explain the are sentences, Nabirly, (t) NIL Intk curth and Haan * fire, (3) the he is the sky, the Suman alr, cal the Itit in herren all tho 51 nan Inun, (+) tho RIL is the stars and tho man the moon, (01 the It Ix tho white light of the sun and man, the erceritingis llue liglic of the min. The Commentator explains the Are Bontenend thus Tija Varu, the presiding deity of tho Sirar leda tiwells in fire, (air, He ren, the moon, and in tho escccling blae darkness in tho kun) While Simsinti, the presiding deity of the Rig Veda, resides in the carth (the #hy, heaven, the stars, and in the liite light of the sun) Althouge In the beatless, the lik is mootioned firsh and the Simin nort, set 19 Standbleket, it has born ciplained at the Commentator. 1 ·1 ADIIYAFA, l'I KUANDA, 9 Next the Commentator explaıng the fiyc sentences (1) Si Is this carth, and ma is frey etc., (2) $1 is the sky and Ana the air, (3) Sd is hessen and Ama the sin, (4) Si is tho stars and Ama tho noon, (5) 19 tho white light of the Sun and Ama the dark ray of the San. The goddess Våk is verily called Sa, tire wife; while pina is called Ama or husband Thus these two, as a pair, get the single name of Siman (tlius Siman is a collective namo denoting I'râna and Vak joined indissolubly ) This describes tho Ardhan lai form af lyn which is halt male and had female. .. $n&a reno "Vugu 19 sometımcs described as a dual cutoty, hilt milo and bill frunle" Thic Comnientator next explains the lvo pressarey "tuis 848 rosts on that Rik ... Therefore Siman ja sen resting on the Rik." Thereloic, verily this Sima Veda is described as consisting of both Rik and Siman verses (reises to be sung and crscs to be merely accited ) Vipu, the dety of siman, elwells in Agni of Ore, and Sarasvati, th delty of Rik clsrella in carth and thas Strand resty on that Rob, therelore this Suman is leveribed as CITINisting of both Rik and Saman The Commentator nord explains the bruti text "How with relcropeo to the benids. Rih 15 ceh, Stoni breith, etc" These two VAK and I'rina, thus resudo al ayu in speech (cse, car, the white light of thic eye, the person in the cyc, the Lorcath, the self, thic mind, the blue light, ctc ) The Commentator pert cipuins the two verses that golden person who is acen within the Sun" and in the perrou ho is sece in the eye." These tno verso aprantly mean that tho Lori 15 in the Sun and in the eye. Tho Coramentator remorca tbls misconception -- The Lord Vynu is insido these tiro (Vik and I'rinn. The lorit Vişnu is insule of Vagu, which porades the Sun, and inside of Sarag att (that proindes the oje) Tho Commentator next explains the phrase "RIL and Dimin aro his Gapan." Tho word Cernat has been explained as a joints by old commentators. This crroucous interpretation is set aside - And these two (Vik and Prina) aro (Ins panegyrists, the singer of liia praisce), Iliş ministrels Thus Gegna means the two singers el prolers, two ministrels, and not tim "inistr." They aing his pralow, throngh the hygins of the Ril and the 8ina Vedia, and therefore, they are onllel gynte op ministrols The Commentator pest explains tho puraso Elin nano la uf, because de las pieen abore all crk jie 19 lugher than Ilık and Siman, therefore le nlone is called Ut or thio Hont lligli (17 = l'chelin) and above all sins Thuis is in Silatsa Tho whole of tho alero metrical commentary from a book cattel Satatra. In Hantu Sixth, Khunla birth, we Ord - Whose eyes Aro 11ko Fapsiu lolar * The worit Kapriya has been talon by old commentators to mean 'monter (kapl) scat (Ena),' namely. of the colour of monkes hanches This is wrong. The Commentator esplains this For thus - The Toni Knpsilsa means fresh stalk-seated, namely unfaded, 19h108p Caro like fresh red lotus, ·56 CHHÅNDOGYA-UPANIŞAD. Ka means water, Pimeans drun, Kapi means the stall through which water is trunk and ása is sent, on the whole word Kapriss mcaos 'a flower seated on the stalk that still dmnes water, I , which has not faded and fallen wir from its stall. lle is in the Sun and lle is in the eyes as well In tho Dantras 7 and 8 of Khanda 7 occur bome worls which hare len rongis interpreted by old collimentators as " He abtains throogh the one the worlds beyond tbat, and the maslies of the Deras, and le obtains through the other the worlds beneath that, and the wishes of the men This would nucan at if the singer of the Udgitha obtainoil both the deving and human wishes and suples Thé Combientator corrects this wong Dotion. Ho wlio is thic singer of thit Vusnu muy (can) ginc heavenly and Huruan desires (to others) iſ lie is a human being; but if (such a singer) is Vayu lumself, ho gives sal ation, even both to gods and men; therefore, Vayu is tlic chíel Uilgili In the firescous massage it was mentioned that Vayn is tlio ministret singing tho praises of the lon. Thus llc is the principal Udgata This lagu gusos salvation to men and gode bolle for le as the chef singer of the Lurl and la most-velored while a haman Cigil ann never give stration, unt through the magic of his singing van nou complish the desires of his pajamans by proeuring all henvenly oljects of dealro for them. In Mantra 8 kbind 6 st 18 Bud the Ril and Suman azd his joints, and therefore he is Vagnh The force olthcrcforo * is not rers clear here to the Commentator, cxplus Thence le in calleel Velgitha, lecause He is ligli (ut) ... because ho is sung (glyate), i e, He is sung as the Most High This is another ctymology of the word Cilgitha ·FIRST ADHYAYA. Stik KHAVDA NI ANTRAS अथाध्यात्म वागेवर्क प्राणःसाम तदेतदेतस्यामृच्यध्यूढ५ साम तस्मादृच्यध्यूढ५ साम गीयते वागेव साप्राणोऽमस्तत्साम ॥१॥ 1 4 Atha, now Dari Adhyatmam, psychological Vak, speech, 1hc devi Sarasvail presiding over de organ of specch Eva, deed FT Rih, the Rik, f, the Sarasvati presiding Ideity) over the Rik, aud named Rik, the presiding deity of the earth ATT P'ra van, the breach of resulation, thie deva Vayı dwelling in the air of breails me Samy, the presiding doly of Saman cailed also Saman Halal, that 74 Etat, ens het Einsyam, in this earth y Richi, 1. the Rih v Adliya tham csts, 18 supported TITH Sama, the Samanta Giyils, is sung 7 V1h, the presiding Jcity of the speech PT Eva, inderd u Sa, is Sa 14 Pranıb as b entla dwelling in t'rana * Amb is called Ina Tal, that 7 Stma, (inakcs) Sama Now the pychological (The Doni Sarasvati vulled) Rik (pervadles the organ pf) speech, (the Deva Viya calleul) Saman (perves the organ of) respiration Tlue cospiration 14 vecu to rest on the organ of) speech, therefore, the Saman is sung is Testing on thic Rih Si ia (the oigin of) speech and Inn is (the organ nf) respation mahes Sama --33 Sote-Tho Cosmic forms of Ril sinntu fr hare alady been excitin, this Khandla describes tho nasehological form of these Desatis and en is with the worship of tbo Cidgitha-tbe Voxt Iligh MANTRA That : चतुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढ५ साम तस्मादृच्य ध्यूढछ साम गीयते चतुरेव सात्माऽमस्तत्साम ॥ २ ॥ Chalsuh, cyc, thic dewi Sarası at residing in the organ of sight og Eva, indeed The Rit the Rok 14, Saraivati residing in the Rik TV Auma, the Sell Jivama thic individua! Sell residing in the Jhalma 67 Sima, the presiding denly of Saman, called also Saman at far, thiae poi Etat, this, Frent Etasyum in this for Richa, th the Rik i Adhyd dham, rcsis, refugcd ya Sama, the Sami Tasina', therefter Richl, In the Rik Adliyacham, resting Sama, the Saman met 8 ·68 CHHANDOGYA UPANISAD Glyate, is sung 5 Chahsuh, the eye, the Devi Sarası ati residing in the organ of sight 57 Eva, indeed af Så (15) Sa PET Aima, thc Jtvatma A Amah, (15) Ama l'at, that 14 Sáma, (mahes) Saman 2 (The Deri Sarasvati risiding in the eye is called Rih, and (Vapu residing in the Jua) is Sâma, this Sama is scen to rest on the Rih , therefore, the Sîma is sung as iesting on'the Rik Sit is the eye and Ama the Jiva, that makes Sami -51 MANTRA 3 श्रोत्रमेवईमनः साम तदेतदेतस्यामृच्यध्यूढ५ साम तस्मा- दृच्यध्यूढ५ साम गीयते श्रोत्रमेव सा मनोऽमस्तत्साम ॥३॥ hry Srotram, car, Sarasvati residing in the organ of learing Eva, indeed Rik, ilie Rik, re, Sarasvati residing in R: * Alanah, mind, «, Vayu residing in mind 214 Sama, the presiding derty of Saman Flat, that Etat, slus 754 Elasyam, in tluste Rich, in Rih wat Adhyudham, rests refuged I Sama, the Saman. FT 7 asmat, therefore were Richt, 193 Rob W Adliyadhatu, resting reluged Ty Samn, the Siman titan Gisate, is sung Air Srotram, the ear, Sarasvati residing 10 che organ of liearing 4 Eva, indeed a Sa, (is called) SA 47 Manan, the mind # Amah (15 called) Ama. Tai, that 0 Sima (makes) Saman 3 (The Devi Suası ati residing in) the en 19 called Rih, jud (the Vasil icsiding in) the mind is called Sania , thug Sâmı 15 secu to rest on that Rik, therefore, the Sima is sung as resting on the Rih Sâ in tlic car and Am is the mind Tliat inuhcs Sama-JJ VINTRA 4 अथ यदेतदक्ष्णः शुलं भाः सेवर्गय यन्नीलं परः कृष्ण तत्साम तदेतदेतस्यामृच्यध्यूढ५ साम तस्मादृच्यध्यूढ५ साम गीयते श्रथ यदेवतवक्ष्णः गुरूंभाः सेव साऽथ यन्नीलं परः कृष्ण FERISHTA 11 811 Go Atha, nos o lat, what Flad, Hus M9 Akanal of the cyc. ** Sulam Bhah, the white light, tejas. Sa, klae Fra indeed, Sarmiautres ding in that Rik, Rok volta Yat, nor what *** 97 97 Vilam Farah Ariyosh, deep blue or black Tat Sims, That ** Siman. Sayu residing in that is Simin The rest as aborc

·I ADIYAYA, VII KUANDA, Ü, 0.
59
4. (Now the Devi Sarasvati residing in the white
light of the eye is indeed Rik; again (the Deva Vâyn zesiling
in) the blue exceeding dark light of the eye is Sâmar This
Sáman is refuged in that Rik. Therefore the Sîman is sung
as rofuged in the pik. Sa is (Sarasvati in) the white light of
the eye, Ama is (Váyu in) the blue exceeding dark light, and
that makes Sâma --50.
MAVIRA 5
अथ य एषोऽन्तरतिणि पुरुषो दृश्यते सैवतत्साम
तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुप्य रूपंयावमुप्य
गेणी तो गेष्णो यन्नाम तन्नाम ॥ ५ ॥
u Atha, now u Yah, who. Fsah this I Antar, inside, overior
afer Aksine, on the cyc 56 Purusah, person 7 Dndyatc, is scen (in
mcdilation), a Si, shc; here feminine 15 used because Rok is feminine, it
qualifies Rik. Rik, the Ril, because He is all-knowledge on Tar, He,
That TH Sama Saman, becausc lie is always the same FEE Tai, Hic, that
JU Ultbam li ymus to be recited, as Saman are sung, and Yajus arc muttered
Che God is called uktha, because He raises or clevates all from their sins,
(TEUTYCHITT) ut bapakatvat HO Tat, lic, that 7 Yajus, called Yajus,
because He is adorable (2014 Eye yayasvarapatvate rar, td, that
A Brahma called Braliman, because lle is all Call (TVETAI) parmarapatsal
MF Iasya, Ilus ar Ctasya, of this lat-eva, this serily, the same
Ropam, Coim Yat, wlucht wy Amusya, of thal, 179, of the Person in the
Ropam, form Yau, who two w Amusya of ${ım. iraut Gespau,
two singers, uie, Sarasvatt and Vayu, the ministrels Tau, they two Treat
Genau, iwo singers, the ito ministrels Yat, what RARH Nama, is name,...
Ut Tat, that Nama, name, se, His name,
5 Noir the Person that is seen in tho
eyc is All-wise,
All-liarmonious and Uplifter of all (or Wisdon, Equality and
Veneration) lle is All-adorable, He is All-full, Tlie forin
of that Person in the eve is the same as the form of tho other
Person in the sun the millistir of the one are the ininistrets
of the other, the name "l'i' of the one, is the name of the
othier-37
HAYTRA G
sun
स एष ये चेतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति
तय इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः॥६॥

·CO CURANDOGI A UPANISAD a Sah, he Esah, this, the Lord in the cye Yc, which Cha, and Caerna Etosmåt, from this eye, plysical re Arvanchah, downwalds, lower Arent Lohåb, worlds, viz, Patàla, &c de lesám, of them q Cha, and fê Iste, rules lle is the Lord of them also FEST THAT Manusya håmånan, object desired by men Cha iti, and this it, thus It shows the end of the desculption of Lords cpithets Tat therefore, in order that the Lord may give desired objects to mankind and because lle is competent to give such objects Ye, who À Ime, these, secular singers duru Vurayam, on the lyre, liarp Gayanti, sing (in the presence of kings, etc) a Etam, Him I he Lord in the eye le, they i Gayanti, smg For Tasmat, therefore, because they are the musicians of the Lord, à le, lley 47*** Dhana sanayah, obtainers of wealth 6 He is (the Lord) who lules the worlds beneath (the plıysical), an awards all the wishes of men Therefore all who sing on the (haip before hings cally) sing to Him, and thus from Hım really they obtain all wealth (thouglı outwardly the human hing, de, gives it) --58 MANTRA 7 अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैवस एष ये चामुप्मात्पराञ्चो लोकास्ताश्चाप्नोति देवकामा प्रश्च ॥७॥ ** Atha, now Yah, who (the Udgata) TT Etat, thus, vie, the adhi. daivain and adhyatma aspects of God in the Sarasvati and Vayu pervading the sun and the eye pt Evam, thus Vidvan knowing Hiq Sima, the Sima liymns maca Gayatı, sings i Ubhru, both, ie, the Lord in the sun and in the eye Sah, he. 1473 Gayatı, sings out (not through luis own power but througl the Lord) # Sah, he sair Amuna, by that, I e, according to the grace of the Lord of through tlc impulsiun of the I ord because Ile wills 14 90 and inspires lum to it 5 Eva verily, & Sah, he Fsah, this (singer of the laud to the Lord Ye, "ch Cha and WT Amusmat, from thai, 1 e, above the antariksa loka Tu Paráficliah, the lagher, &c Stari Lokan, lokas, worlds heavens like Svarga, &c., Vaik untha, &c 917781, those Chin, and, not only tlas world but the lugter worlds, objects desired by Devas, cica Apnoti, obtains that is by his singing he causes the deserving 10 obtain them 2774 Devahanan, objects desired by Devas Cha anel, not only in this forld but in the lugher worlds alsa 7 Non he who knowing this (trz, adhudan ata and adhyatma aspects of the Lord) sings a Siman, sings to both (schvátmi and adhulan ita, that is to the Person in the sun anul to the Person in the eye) le verily sings (as inspired by ·1, ADIYAIA, III KHANDA, 8, 9 61 him, and obtams, (through the grace of the Lord) the worlds beyond that and the nishes of the Deras (for lus Yajamânas) -59 MANTRAS 8 and 9 अथानेनैव ये चैतस्मातर्वाञ्चो लोकास्ताछश्चोप्नोति मनुष्य- कामाछश्च तस्मादुहैवंविदुद्गाता ब्रूयात् ॥ ८ ॥ कं ते काममागायानीत्येप ह्येव कामगानस्येप्टे य एवं विद्वा न्साम गायति साम गायति ॥ ६ ॥ सक्षमः खण्डः ॥७॥ wu Atha, now na Anena, by this, vie, through the grace of the Lord dwelling in the eye 57 Eva, indeed, only a Ye, wiich Cha, and Taste Etasmat, from thuis, vie, ile pliysical plane walet Arvachial, lower, down. wards 2017 Lokah, worlds a Tán, them with Appoti, obtaus, procures for lits Yojananas HET A Manusya kaman, desires of men मस्मात् lasmat therefore 3 U, ba, todeed aria Evamvit, thus hnowing hc who knows thus (the great power of the Udgått) sarat Udgata, the Udgatri singer rara Broyat should sny, (to li» Yajamāna) ham, what #Te, thy 25144 Kumar, web desire à Agdjani, may I sing out to let thus R Hı, because Eva, verily 101774 Kanagin asya, of the desire song ita tle song by wlucl desired objects are obtained Iste, roles (Vicero rulc, to be capable of accomplishing) a Yah, wlio Ty Evam, thus fara Vidwan, knowing HTX Samir she Saman af Gayatı, songs out a Sam gayati, the Sama sings out 8 Non through this alone (i e, thiough the grace of the Lorl duelling in the eye) he obtains all the lower Worlds and the rlesires/of human beings Therefore, the Vilgâtrı who knows thus should say (to lus ajımânn) "To accomplıslı what particular desire of yours, shall I sing out Tur work wing this, Sngs out the Siman, salero accomplish the desires (of his Yajamâna) through his song, yea, through his song -60 Muta-Tacro ano two Lagatpis in this world, the detme and the hanno Tbo daino udgateYiyu binsell callal the Chiet Prána ke by his songs accomplishça tho destin of the angels of bearen and all the higher worlds are under lus fileliction The human Ldgetpl la tho Looner of the Seas leda, the true pricat who knows how to praiso tho Lori Tle prager of such a priest is heard by the Lord, arul be sccomplishes the desires of lajananas or congregation ) ·02 CUHÅNDOGYA-UPANIŞAD. A human Udgåtri cso lead his fold only up to tho Syarga-loka. Tho divino Vdgåtri leads the men and the Devas above the Srarga-loka. For the principal Vagiti of the Lord le Vayu; tho brbor lidate Udgitas oro human beings, holy men, Masters of wisdom aul compassiou. JADATA'S COMMENTARY. In tho passage "tho ese la even Rik, the Atman is siman," the word Atman bas heen erplaloed by some as the "Shadow-sell." This explanation 18 Froog, and therefore the Commentator says: 'Tho Atman hero means the Jira Atman-thie individual sonl (not the shadow-self). Ilow do you get this meaning: Can not the meaniak giren by Saskata be also valla? To this tho Commentator ropllca by quoting an authority :- It is thus written in the 'Manasa :-"Sarasvati verily dwells in the cye, and Väyu is said to dwell in the Jlva; thus kuowing these two Devar, lot one moditate always on the Lord Hari as dwelling in these two." It has been bald in the Mantras 1.6 5 and 1.7.6.-"Now that golden Person who is seea within thonun"aoduow the Person who is geen lo the ope" are one and roler to God and mean that God is visible. An objector says this is not right. For God is not been by the egos, and there aromany texts whleh declare Jim to be invisible. Thereforo these ttro 1erscs are opposed to the general toaching of the Upanişada.' Tho Commentator arewers the objection thus:- So algo :-"lle who is seen by the eye of wistlom (not ordinary sight but by the vision of the illumined sage) as residing in the sun and in the eye, is the sole Monach, (the one Lord); called Rik because He is All-wisconn; called Siman because lle is equal to all (He makes 110 distinction of races or of individuals or He is Equality itself (or lle is ome always); Ile is callet Uktham, because He is the Up-liſter of all (sinuery, or animating all); He is called Injus because He has the cssential nature of being worthy of worship namely Adorable, and lastly, Ilo is called Brahiman, because lle is Fall of all attributes. Thus all names belong to Ilim and He is called by all terms." Tho sloto also explains tho TerBO "De Is Rik Ilo ir Alman, 10 lx Yajua, la ls Strafıman." It does not mean that He Is Rig Veda, etc, or that Ile la tho presiding deity of Big Veda, sto. Thens words are to be taken in their etymologleal sense here. The work Rik comes from the 'lo tnow,' 'to go : and Bo Rik moans wie Elman comes froin the word 54ms meaning samo': and henco cquality. The word Yajue comes from The vyuto nacrttee,' to worship': bence Yajus means worshipfal, adorable, acred. The wont tiriman comes from the Bp to grow,' 'to increase': therefore, the word Brali. bian means fully gon'ull; Inanite. Thus the aboto two sentences do not apply to soy Jira, wbether dwelling in tho san, or in the eye; but to the Bapremo Lord Ilmxell. Hal it applied to Jirs, then the next sentence would not be appropriate, which mayı "llo the miten l'enon in the sun k the Lord of the worlds beyond the car and of all stick of A Doras; and No ho l'erson in the oyo is the Lord of the worlds beneath and of all w of men." Por though It say bold that some lira mst be so highly evolved, that to bay betono tbo Lonl of the worlds beyond the san, yet there is no Jirs who le lord of the worlds bepeatb, papely, of Pu.

·1 ADHYAYA, VII KHANDA, 9. Another objcetion is zaised, if the Lord is the Ruler of the worlds beyond the song how van Be be said to be the Ruler of the worlds beneath the eartb, pamely oł Patdla. If He is light how can you call him darknese; it He is Lord of Heaven, how can he be the Lord of Hell? To this the Commentator says:- Só also "As one Vigou is called both the Lord of Badarika (Badarikå Natha) as well as the Lord of Dvariká (Drârikå frâtba), so here alo, Ho is called both the Lord of the regions above the sun, anel of those below the earth." - ·FIRST ADHYẢYA EIGHTH KHANDA MANTRA I त्रयो होगीथे कुशला बभूवुः शिलकः शालावत्यश्चैकिता- यनो दाल्भ्यः प्रवाहणो जैविलिरिति ते होचुरुद्वीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इति ॥ १॥ # Trayah, three Ha #Udgithie, in Udgitha, in the matter of the knowledge of the Lord called Udgitha 2 Kuſalah skilful well versed ng Babhavah, were farten Slakal, named Silaha area salavatyan, born in salavati 147 Claikitavanah dcsccodant of Charkitayana Dalbhyah, of Dalbha golra or named Dalbliya 49169 lavábanáh named Privahana Hata Jaibelth, descendant of Jobila lu, hitale they 23. Ochiul satd to cach other artů Udgithe, 19 Udgitha Val, verily yua Kusalah, skuiful, well versed Sorah, (we) are 7 Hauta, if you give permission, then geta Udgitlie, 10 Udglilia hathai, discussk 13 story like the stories of holy men free from passion पदाम Vadanah ne speak silti, thus There were thee men well versed in Udgitbn, Silaka boin in Salitati, Chakıtâyana of Dalblya gotra, anci Praváhuña, descendant of Jaibila They said to each other “We are well skilled in Udgitha, let us have a tall. about Ullgitha”-61 MANTRA 2 तथेति ह समुपविविशुः स ह प्रवाहणो जैविलिरुवाच भग- वन्तावने वदतां ब्राह्मणयोर्वदतोर्वाचनोप्यामीति ॥ २ ॥ Frey Faina, all rig'al ict it be so ga Iti, thusHa verily marine Samupaviviuh, sat down Sah he Ha, verily पवाहण Pravahmah, named Pravibana sifa Jaib:lih, descendant of Jibita dary Uvaclia, said to the other two) Bhagarantau, you two respected Sirs VÀ Agie 149 Vadatam, «ay area Bralimanayoh of two Brahmanas This short a llat Prayahant was a Ksatriya at Vadatob saying 19+ Vacham, speakng word Sre számı, I will learn lei plius 2 Thor and let it be so', and sat down Then Praváhanı Jasbila said “You two, respected sirs, speak out first, for I wish to hear n hat two Brahmanis have to say first -62 ·1 ADIDATA, 1777 KUANDA 2, 3 63 MANTRA 2.- continued) सह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त त्या पृच्छानीति पृच्छेति होवाच ॥ २ ॥ # Salı, lie (ślaha salavatya) Ha, vetlly funa grain Silakalı salavaty ah, called Šilala salavatsa. Wanato Chukitazanam Dalbhiyam to Clabuta yana Dalbhya 4 Uvacha, satu, ilanta, well, if you permit, tlie. Trna, to you on Prichchlám, let me asla Its, thus l'ruchchha, ask. fra It, the Hi, inced 319 Uvacha, said (Daibliya) 2. Then Silaha Sâlây.tja sad lo Charkitayana Dålblya, "with jou permasjon I will ask you" "Ask," said Dallhyd ----($35 BaNTRA 3 का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गति- रिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवा- चान्नस्य का गतिरित्याप इति होवाच ॥३॥ aft Kå, u bas et Samualı, of Saman, tiamcly of Fire, the presiding verty of Samna and called a'so Sanan, because it equally (Samvat) burtis that which is good and auspicious, ando hich is bad and auspicious Catih, goal, the cod reached by Agai when he gets mukti a III, thus Svarah, Varuna, sia - Visnu 1a=le who tales delight in, in abom Visou idhes delight, 1 «, Varuvalot hus 111, indeed 574 Uvachia, said ETT Svarasya, of svala का Ka, what गति Gatub goal इति 11this. माण Pranah, the sun, because bih susing he regulates (pranetru) tle world, and because he presides over lower piana a It, thus Ha, indece 319 Uvaclia said. nur Pranasia of Pran at Ka, what a Gatih, goal Iti, thus Annam, Daksa, becausele was eaten (opposed as an enemy) by Rudra and because he is the presiding denty of food at its thus. Ha, indeed my Uvacba, said 9 Annasya, Ka, Gatih, what is the gol of amam or Diksi V buh, water Iti, ta, 7719 Uvacha. lie replied Apab means Indra because he fully protects all (A-patana) and because he is the presiding deity of water 3 "In what does Agni merge cu mohsa," "In Varuna," he answered “In that does Varuna merge"? "In Sûıya' In u bat does Sûrya merge” he replied “In what does Taksa meige * In India," he ansneied ---64 9 स्वर “In Daksa,"

·66
CHHÅNDOGI AT PINNAD
MANTRA 4
अपां का गतिरित्यसौ लोक इति होवाचामुण्य लोकस्य
का गतिरिति न स्वर्ग लोकमतिनयेदिति होवाच स्वर्ग वयं
लोक सामाभिसंस्थापयामः स्वर्गसस्ताव हि सामेति ॥४॥
# The fa Apam ka gatih ili, what is the goal of Ivara. et Art
Asau fokah, 277 111 la viacha, he said, 'that Loha or the Light, or
Intelligencc or illuminator (a-loka) dwelling o Asu, the chief Prana" Asau
lokah, therefore, means 'he who dwells in Asu or life, and is allume ator (loka);
the name of Rudra' Asau loka does also mean that world,' or 'heaven,
because Rudra is the presiding deity of that world' 944 am
Amusya lohasya ka gatih, what is the goal of Rudra a It, thus of Na,
not avg Svaigam, Rudra Svar is the name of Vaju or Chef Life : so called
because he the delight in sva or independent or V75074 He who takes delight
in Visnu is called Vayu or Svar, he who goes (ga - gaclichhali) to svar or Vayu
sa muktu is called Svarga (svar-merging) It is thu the name of Rudra ang
Lokanı, the light or alluminator, the luminous fa747 Atmajet carry beyond,
trauecend unlu lia Ovaclia, he said, : e, let know one thaktlat
there is any being Inglier than Rudra Though the Risi Dalbliya knew that
Hartis lugher than Rudra, yet he calls Rudra here the lughest, in order to
bring out, through discussion, the Glory of Ilari Fiat Svargam, to Rudra
y Vayam, we are Lokam, tlic luminous ETT Sania, the Samn, the Sama
Veda foraturyura Abhi sam-sthapavamak
wc kusow as establisling the
worshup or expoundwg the worsluip of Rudia I FILT Svarga samstavam,
the extollet ( Rudra, the presiding deity of siarga RH, because era
Sama, Satan itu, gia thus
1 "In what does Indra meigc, in moksa)" He re-
plied "112 Rudia (the Intelligence that merges in Life on
Prâna, and is the presiding deity of svaigi)" "In ubat doon
Rudra merge
He icplied "let no man thuh, that there is
any lugher than Ruda, foi we iecognise that the Sima
Veda expounds Rudia zlouc, because its hymns are songs
in praise of Rudia alone"
65
MANTRA 3
तर ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रति-
प्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्य-
तीति मूर्धा ते विपतेदिति ॥ ५ ॥

·DILA: 4, 111 KILANDA, ; 9 07 HP Sam, him Ha, indeed fufti IMITA Allah Salâvatyah, the Risi called silaka salavatya, akan tag Chaihitayanam Dalbhyam, to thic Ris named Chalkitajana Dalbhiya ay Uvacha, said wag Apiat1sthitam, not firmly established, incomplete, not full Val, indeed from Kıla, celtainly z Dalbhya, Dalbliya Te, thy of Saina, the Sima, the object treated as tlic highest in the Sama Veda according to thy idea of it . Yah, who tu, ever, cafe Elarhi, now. a Brdyat, were to say af Mordha, head ã Teily, aſ thee who sayest 111at there is no higher than Rudra The sin of thy blasphemy is so great, that if any one were to say to thee, "may your head fall off,' surely it would now fall off. If any one were to say. "You must bow down your lead in shame," jou will have to do so fagravarà Vipavisyalı, surely fall off. The sense is, because I love thee, therefore, I shall not say so I will not lumiliate thee faiti, thus auf Mardla, liead le, thy Acar Vipitet, may fall fra Iti, thus 5 Then Silaka Salavatya said to Chaihitayaun Dâlbhya "O Dålblya, thy idea of the lughest taught in the Saman is imperfcct and incompleto (Thuy blasphemy is a mortal one) and if any one were to buy, may your head fall off (may you be humiliated), surely your lead will fall off" (You will be humiliated) -66 Y TR6 हन्ताहमेतद्भगवत्तो वेदानीति बिद्धीति होवाचामुप्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमतिनयेदिति होवाच प्रतिष्ठां वयं लोक सामा- भिसरस्थापयामः प्रतिष्ठासस्ताव हि सामेति ॥ ६ ॥ Hanta, well thien Abam ! aa Eur, this ve, the higlıcst taught 11 the Sa 130 4 Blingivaltth from your reverence RTA Vedans, let sih It thus sad Dalbhya PR Viddlı, know it al, thus Ha ideed 3909 Uvacha, said yata Amusya, of that my Lohasya, of the intelligence of the tiluminator, of Rydia Ra, what Gatih, goal valu thue v4 4ynn cai hi Lolah, the intelligence, e, Bralima, whose name is Ayam Lola because ayanı loka also means this world, tre, earth, because Brahma is die presiding deity of the carth Ile is called 'Ayam, this, because he is soside of all the Dev?»-subtler than thiey Iti, thus Ha, indeed 31 Uvacha said wa Asaya ku Lokasya, of this Resplendent Onc ure, of Braluna ka gatta wliat goal ta lui, thus Na, not naer Prausţiam the su pport of all, tiz, the card or rather Brahma presiding over tlie each with Lokam, the resplendent, illuminator, sweate Atınayet, franscend p1, tlius Ha, indeed, g Urach, said. Ta Pratosphan inc know ·MIMAA DOCYA UPANISAD the support of all, in Bralma 77 Vam ne tani Lolam, the illuminator a Sama, the Samı Veda chegars Alhisamsthapayanth, we know or recognise as expounding the wor slup of Bualıma. saat Pratista, th support, 1, Brahima OFF Samstavam, the extoller of Brahma the presiding deity of the earth RH indeed a Sami, the Sama Veda Tâ It thus, 6 Then Dalblya sau "well then, let me leam thuis fion you senciable self." "Leain it," said Salavaty a “What is the goal of Rudia?" He replied “Brahmî " What is the goal of Brahma?" asked Dalblya He replieel "Let no man think that there is any higher than Biahmai, foi le accognise that the Sama Veila exponnds Bialunâ alone, because its lıymns are songs in praise of Brahmâ alone"-07 MANTRA 7 त ह प्रवाहणो जैविलिरुवाचान्तवढे किल ते शालावत्य साम यस्त्वेतर्हि चूयान्मूर्धा ते विपतिप्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवत्तो वेदानीति विद्धीति होवाच ॥ ७ ॥ प्रप्टमः खण्डः॥८॥ # Tam hom 111, indeed TEU a Pravahanah, Jaibilid, the Risi 9 Uvaclia, said TATT Antrat, fiue Vni, indeed for huia, certaints ire, thy. Carl Salavaly oh o Salazalya Pre Samn, the Sania a Yah, who Tu, etet path torli, now para Brøyat, may say of Mordia, licad.le, thy faitege Vipitisyall, will surely fall fut 18, thus i Mardia, ile head fo Vipatet, may lali fis Iti, thus, zu Hanta, well tien, to Aliam, 1 Trg Etat, this TYTT Blagavattah, from your reverence I Vedin, let me know the li tfus ftiz Viddlil, know Ft Jer, thus Ha, verily tr Uvaclia, saxl Then sand Prazîbana Jaibili to Srlohn Salâvatya " () Silaka Salâvatya! you alen of the highest taught in the Simon is finite (Thy blasphemy in a mortal one) anel if any one were to-14Mas Four licaci fall off,' surely your head will fall off" Then Silisati sau "Well then, let me how this from you, Sir “Kinon it," replied Jul-08 111114 (1131311 YTA The Loneallell gıtla bas bend the best of all Tlula in sllontratad now my story. In thirt rooflikesul e In the neitto Al saian In this Kharda towanita Kics Arun Irina pe and the bruslene Ligter than the other an 1dliey Aenerally 7 11 ·I ADIIYAMA, ITII KNANDA, 7 09 . mean tho Sin3 Yedz, thn tone or artsenlate sound, breath, food, water, and heasen The Commentator shows, bg quoting an anthonly, that these nords haretlilerent meaning bere. As it is in the Nusitta -"Agui s tlie presidmg reity or lins the ablimina of the Sâman (and is denoted by the word Sima) Stain or articulate bound Jonotes l'aluna, i, e, the ferential natue of Vanha is Sann; and Surya is descubed as the presiding dents on has the ablımânın of the lower l'ana (that 1, of iespiration), Diksa is the presiding (lenty on hins the abhimana of fourt , India has the abhimina of water, and S11a, nf leasen; each -ucceedling is lugher than the one prececling 11 'The moral 'gati' m Mantras 183, er, does not mean lese 'going', but gradual kt, They get Valt, gradually, in the order mentioned almue Dach attaining tho ono higher grilually, in the order julentioned above; creh merging into the ono above it in Ordor, when it gets releque (The Sinan is kentified with gui) lerance Agni is the essence (immar), of the Vedic speech and Lord of the mi gan of speecli, (and the singing of Sinin depends upon speecli, thus ilgmi is sail to be the Lord ol SA111) Tho fan or articolte sound in mifests diferent lettere from different placea, anch A thruit polite, teeth, .. In the tongue cong in contact with the work of the plan mo na articulate letter conto pronounced if there ha un massime in the mouth (Thereforn} larunt idleslied started to come Stara, 10.115 tme depends 11pon water - lentilka woth the Propata 10 ml brath with the lens of the Collow li Sum reuly is anu bend to l'ha pou Water la identin mith Turn and lerien with Fedri, ceu oft tout "Ape pia India Pau Visa India' water is locira aulinion is indeed Run, ce Biory Iligi knows that tant is ebr kighet, how le it then that the tro Ittel, pallis ant silika, praise Rades aud Baloi 18 the Supreme in three laptera ! Wo find the reason of it thoi gitt Sthe Brahma Torha -" Though thesis and 111-14 hs in a general 10 that llart is the Supreme, pt they come lescribe others, 1 thellighest Sell, un niet in learn upeulicalls animaire detail. ilie knowledge of Braluman In the mente ne svargin layim lakan Sion Athienisthira samah," the word targa may mean either het op 1mm the Lord of lampen, and it may be tuslam axe recognize the iman as al ntreal with syarg nr Indra 1+8t obe xhonkl fall into this natural error, the nafot explains that forarglar means Itaura 'We ruognise that lie Sama Veda espounds fon alone, because its laying are songs in praise af Rewrı alone" Th19 18 the proper translation of the alle sentence, lecz Rudm 19 the presiiling deity of slarg? Thing in to say, the Simo l'etla js gerily u lira prisp .

·20 (' NANDO(18.-UPAXIŞ.1)). The studence "Murilha in vipallgals i nordha to mitt whunkl be construrul ** uurdhi te ipitet 1dl jah kuscht Leditahitimtinati." lindrer Wor, hart' should be taken frotantl'yiptiyyafi'In the Intate tunne, ok te laat; and lt lionld le translated th:-- If ans (e cie 10 Fup anyole.il Clot'ensely sour tical trill fall off." l'lic worel "Agata Kn" ocaun Braum, hrcaire le is the presiding deity (alman) of the rarilo (n liicle is this will 747 crorllewee1 Xolc-Tormer 11 the worlargain this chapter la calon in its orionts mean. Ing ay 'Ilaven;' then the fillowing incongruity | arin :-Iu anauer to the quration "ubat is the sultan of that world, the wind 5* This masla." Thus thikrarth would trocomo the sulmiratum of heaven, wklth is paanipily. If it but wakil, this world forth) uports that works (10) by means of nerlinex, gift, merlog, dr.," then the fa also not a fact for that workilla mol s1001 ssleil by merinten, Sc. Irit le urge that the& muti 999 Thus the devan lise jos gilia." And so this world supports that world; or fit be arcucil thut it is a well Ingin fael that this earth is the support of all trestures and therefore it is the support of that workl 0/40 ; repir that by the world' you also then do not mean (hs earth,' vul sacridices, &c., Ilono hero. You luusercon moto lakwand interpretations which is to be resortal to in extreme carts sly. Yotis Rekond argument about perceptthe fact is sell related; for longlirlines curs all are supported by tho earth: We do not ser herren to be sa supported. If you say that which is Lalom, supports that wluch is abovo lt, (as tho Noor Bupports the table) atual wo ton carile supports thic caren, wo reply, 'Your argument is baseul ou false analogs and it contradicts this traukad as well l'or w len asked what is the support of this world, the Itigianancr 'ether. Thus ether which is above the earth is wild to in the Apport of the earth which 141wInw. The incongruitura in conkara's interpretation are these: -(1) Arhite menite the support of Ixaren (*) Ether is made the kupruirt of Carib. 19) Resourar is 110 in laboris All those diftentie pro remareil in the alme interprential of Mellisa,

·FIRST IDHYAYA
Novi Kalda
AIANTPAT
अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि
ह वा इमानि भूतान्याकाशादेव
समुत्पद्यन्त अाकाशं प्रत्यस्तं
यन्त्याकाशो ह्येवेभ्यो ज्यायानाकाशः परायणम् स एप
परोवरीयानुद्गीथः स एपोऽनन्तः ॥ १ ॥
TRA) this tiranta Lokasya of the world, re the residing deny
of the caril or Braling Tofa ta ka gatih it, uint in the goal watu
Akada, Visnu because He is all (a =all) lumubus (háxi - light) 4 Ibiz
uvacha, thus he (Pravalhma) said सर्वाणि Sarvans, all मेरमानि Ha varimant,
verily indeed these a Bhatan, beings, like Brahma, Ruda &c Namur
Akakat from the All luminous Eva, cven T299 Sam ut padyante,
aic produced, take their use प्राकाशम् Akasam, In tle Ri luminous पति Prati,
प्रस्तम Asian, setting, return I liey merge un liman Pralaya, and in
Release for Yanti bo WIR Ákadati, the All-lunmou, f It, because
एR Lva, alone एय Ebiyah, than these than Brahma, &c प्रयायान् Jyayan,
greater पाकाय परायणम् ikakah Parayanam, the Ailluminous Is the higliest
refuge O Sa csah, he verily 407704ra Parovatiyan, Tigher than thac
Drogli, Greater than the great ateite Udgithate the Udgitha sung as the
Most High # Sa esa), He indeed अनम्ता Anantah, Inc Fndless, the
Infinite
Tlıcu Silisatsa «shed "What is the goal of Brah-
ma" "Tlie Jil-luminous Visau," replied Pravahana “l'oi
all these (mighty) Bergs take their rise from the All-
luminous anul hale tu setting in the \ll-lummon The
All-luninons is greater than these, the All-luminous is
their greit refuge lle indeed in higher than thuy lugh He,
tle Udgith? 24 the Infinite 69
MINIRAT
परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य
तदेवं विद्वान्परोबरीया समुद्गीथमुपास्ते ॥ २ ॥

·CINTAVOGIA OMANISAD suzita Parovariyah, Greater than great the Lord Vis 11 called ulic Most Higli Hn, indeed aeg Asya, of liom, the worshipper TË Bhaviai, be comes, the Protector situa et l'arovartyaszlı, lohin, worlds gicaler than the great, such as Vaikunthi, Anuntásana and Svetadilpi #Jayatı, conquers, obtains य Yah, who एतम् Etam, this एवम् Etan thus विज्ञान Vidvan knowing data and Pirovarli ducam Udg1t111, the Greater fra llie great to Upaste incdiates on 2 He who meelitates on Udgıtlın as the Greater than the Great, knowing it thus to be the Supremo gol, the Greater than the Gicut becomes his Protectoi, loc obtams the world duch sie Goetter than ilık (hou (such as larhuntha d)--10 ML 11581; तहतमतिधन्वा शौनक उदरशाण्डिल्यायोक्त्वोवाच यावत्त एन प्रजायामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मॅिल्लोके जीवनं भविष्यति तथामुस्मिल्लोके लोक इति त य एतमेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिल्लाके जीवनं भवति तथामुष्मॅिल्लोके लोक इति लोके लोक इति ॥ ३ ॥ नवमः खण्डः ॥६॥ An Tam bum nely the Lord Udgitlit, the Most Hig!! Ho scrits - Eran lun HT Aladbanva, ilc Ris) Aldhinn san Sunahab the son of hunak I FESTER Udara Sandilytra to lus pupil Udara- Sandulya ay Ullvd, havung taught To Unicla said यावत्त Yavattah, so long as ! « tlirough the lietà Yuga up to the beginning of Dvaparat Enam, this Udgitha *19 Pryazam, among creatures se among persons fit to understand Udgitha Ft Udgitan, the Lord Visnu TESTA Vedis yante, w II know saia Parovariyah the Supreme lla, udeed het Ebliyab, for them we, for sucli hnosers of Udguhan Taynt, so long, upto Dvapara) [HE Aenu loke, thths would जीवन Jivanam life Tara Bhavisyatı llbc Those among mankind vlio Luow this Udgitha, for example in the freta live up to the end of tirat Yuga and with regard to such knowers of Udgitha the Supreme Bralatan will become their life ju this world, will the beginning of the next Yuga Not only is their fe in this yorld creased but in the next also तथा Tatha, so अमाध्मिन्-लोक Anusa min loke in that worldThe repeti kin of the word loka is to clinw respect & Suh, he a Yah, who maksun, tļaty Loco Eval, thus fama lidian knowngth Upåsle nacdiates ou auta Parotary to the Supreme Ivamdeed! Ha serils अस्य Asya hhe अस्मिन् लाके जीवन भविष्यति Asmm ·I ADHYAYA, II KUANDA, : lokejivanam bliavisyatı, in this world He will become lus life au ale ta I atba amusmin loke loke iti, so also in the aiser world, so the other world 3 "Those among mankind who will know this Udgitha'-thus said Atidhansan son of Sunaka to his disciple Udara-Gândılya---null Inve foi the entire length of the age in which they get this knowledge, and for them the Supreme Brahuan will be their life in this woild, for that length, and also in the other world He wlio knowing thus meditates on Him, the Supreme Brahman becomes his life in the next world, yea in the next world '-71 VADHI IS COVEVPARS The rod Akifa 18 a name of Vismu As we find in the Sat- Tattva "Hari alone is senly the Supreme because He allures all and is the best of all and to lnforte (The word Aked here does not denote (ther beciuse in a bub sequent passage at is called Paros anyas, the Supreme the best and Ananta, the Infinite, words which cannot apply to ether See also Vodanta Satia, 11 22) In the last section the word Sunan was explated as neuning #ro Svara toments Taruna &e l'he Commentator non quotes an anthority in support of he interpretation Says the Balıma Takı - 'The Ignt or file is called Saman, because it equally (sumyat) buus that which is good and anspicious, und lint which is bad and an wuspicious Varuna is called Svara, because Sva mens vi nu and Ra means takes deliglit in Ihnt in vlon Sur tahes delight As V1-nu takes delight 11 ocean thereforc, Varuna 18 called 8448 Tho Sun is called Prana because by his iisig, he regn lates (pranctội) the world (sets its activities in motion) and beciuse ho presiden ose the lonel pinn Dakei is called Inns or food because as fool and the cater are opposed terms. 80 Daksa is the opponent of Rudra u bo is ealled tho Great Eater (or Destroyer) Since atti oi enter is the name of lucra, therefore, the one of his traditional oponent Imbui is unam a eaten Sada Siva is called S181gr, is it liter illy means He whose gorul 1s Stam (or Vayu) Sala is the name of layu un Cluef life w called becanse be takes delight (ra) or mores about freely (amate) in sia for independent) or Viştiu Fle sho takes delight 01 rejoices in Pisan is called Vegn or Star He, who goes (81=gaclelibatı) to svar or låga in mukti is called starga 10 ·CHLANDOCI:1-UPAMAMID. (Sala Siua enters al merges in basuin lehti) 11 thus the time of Sui Sun lle is also called As Ioha,' tlie 2010 nous or all.112* (lokarjimna) the lemng wedding in life (1921-in tsu er anlıſe) because le Inves in life (11) Bialın is alleil ' Azam Loka'-"the monous or til DLg (selling on this, " boc 1114 Biolumul 4 +1+xle of all 110- 'I bo nord Ikan inis intellion, that whese inru 19 howledge IIarı is the lughest of all these Intelligence" lucrucilled Apali, Isee !!re le protects all thoroughly (nplanat). l'lic woudl puoi riyan' tutins suppleant is lugli' That parouarly in 1x comco lus Protectii 'lle soud 'yxaftalı' means so long as' Thic words 'Yugy lats" 11 be supplied to complete the sense Thus af a person gets this knowledge in the Saty, the Parov arijn becomes livs pirotector, no long as the 'Tretá lista ziz, In the beginning of Duporn Vote-bankarn explain the words Iratis 14 yaratte!! I 1) by mnying- 8a long as in the line of your slescendants they our deerenitants) will know thus Udgitu thelr lite will be higher and letter than tho lites that ar ordinarily known This cxplanation is trong Thic nori pralism among descenetants or crea tures is used generally Thero is no such word as "ths in the above bruti The proposition in a universal one applying to all orent tires ·FIRST ADHYAYA TEXTI KII ANDA MANTRA 1. मटचीहतेषु कुरुष्वाटिक्या सह जाययोपस्तिर्ह चाकायण इभ्यग्रामे प्रद्राणक उवास स हेभ्यं कुल्मापानवादन्तं विभिने॥१॥ #nig Matache hatesu, (when the crops were all) destroyed by hail. stones, mured by excessive iain gray Kurusu, in the lands of the Kurus WA Átatikya, with (his) young (wife) who was about to approach puberty E Saha, with fear Jayaya, wife hi Usastih lia tu Chal.rayanah, named Usasti, son of Chaklayana, one who lived generally near a Weel Ibhya grame, in Ibhya-grama or in a wealthy town, on the town belonging to the master of elephants (bha) Tres Pradranakah, wandering, begging (food) 34 Uvasa, dwelt Salı, lze. Ha, verily, pay Ibliyanı, the Lord of cleplants #tt Kulmásan, coarae grains, bcans Oy Khadantam, cating Biblithse, begged 1. When the crops in the land of) the Kurus were destroyed by hailstones, Usasti Châkrayına lives a-bogging with his young wife, at Ibhya-grímn Seeing the Loril of Ibhya eating beans, he begged some from him --72 NADHIVA'S COMETINI The word z means a barlstone, for according to thio Saben Nirnaya upala (a stone), 1-tahî (a brich) sthúla a big ball) and magichlaro Aguonying A girl approaching puberty is called nraki (Ibid) Who for the who or in scarch of food and drink goes about liandiering, 19 called a pradrångha (bidi-a famine agrint MANTRA : तहोवाच नेतोऽन्ये विद्यन्ते यञ्च ये म इम उपनिहिता इति एतेपां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं ये मे पीतछस्यादिति होवाच न स्विदेतेऽप्युच्छिष्टा इति ॥२॥ # Tam, him Ha, icul 7 C'vacka, sard thic Iblay or Chief) R Na, not oftah, than these. Fa Anse, others from Vidyante, are un Yat because 7 Cha, only a Ye auch beans Mc, of me. Ime, these font Upanhia, placed in front. These being mapure, as lowing been touclied by me while eatmg, are not fit for giving Itlthus FITT Etesam, of these ·76 CUANDOGPA-UPANISAD (a little) Me, to me er Dehi, give it Iti, this 24 Uvacha, said (Chakrayana) 217 Tan, them mig Ass , tope Pradadzu, gave (tlic Ibliya) Fa Hauta, well thicurar Anupanın, impare drinh, drink from which one has ali eady drunk after taking food or witer kept in a jar of leather s@ it, thus. DER Uchclbisgam, leavings of food and drink, and therefore unclean Vai, serily Mc, by me tha Pitam, is dtunk ar Syat, will be Ta lt, thus Lla, verily TT Uvachia, sud (Chakrtjana) TET Na svit, not then a Ete, these sw Ap!, even lau Uchchlustah, Impure, unclean 2 (The master of elephants) sand to Usastı "I lacno moie ercept those, which are placed before me for eating Usasti said "give me then some of these" He give liim soine of those, and said "Ilere is some watei to drink, in this bag" Usasti saxl "I shall drink impure watcı, if I canh what has alieady been drink I»r another" The master of elephants said "Are not these beans also impuie as I am eating of them ?"-73 MANTRA 3 न वा अजीविष्यमिमां न खादन्निति होवाच कामो म उदपानमिति स ह खादित्वातिशेपाञ्जायाया अाजहार साम्र एव सुभिक्षा वभूव तान्प्रतिगृह्य निदधौ ॥३॥ 7 Na noc Vai verily whag Åpnisyam, I shall love pra Iman, these (beans) UZ4 Albadan, not eating that It thus Ha, verily 14 Uvacha sad (Chakrayana) 7 Kamah, casily to he got, depends on my will now Me of me 2017 Udapanan the dining of water that hi, # Sah he (Chaklayana) 1a, veraly Khaditva having calen (the beaus! we At kesån, the remaining fra Jayavah to his wife et Ajahara, gave, brought, carised Sa phe Agre, before a Eva cven EST Subhikså lad erten, One who has already eaten 3 Babha T Tan, then tha Pratigrılıya, talung freut Nidadhau, stored away, put away 3 Usasti replied “No, (these beans should not be considered unclean) because without eating then I can not live, while the drinking of (your) water (1s not an absolute necessity and) depends on my pleasure, (for it can be ob tained every where)” Usastı baring eaten binsolf, brought the remainder to his wife But she had already eaten before, therefore, she took them and put them away - 74 thus va, was ·I ADHYAYA, I KHANDA, 4, 5 MANTRA 4 स ह प्रातः संजिहान उवाच यद्वतान्नस्य लभेमहि लभे- महिधनमात्रा राजासौ यक्ष्यते समा सर्वैरात्विज्यैर्वृणीतेति॥४॥ & Sah, He (Chakrayana) Ha, verily TT Pratah, in the morning ETT Sam jihanah, abandoning sleep and rising 319 Uvách, said Yat, because 94 Annia, of tuod (a lutle) of food a Bata, alas Labhcmaht, if we may get To Labnemalı, we will get WAITE Dhana mátiam, some wealth T Raja the king at Asau, that (in a distant place) 492 Yahsate, is going to offer a sacrifice I shall go theie & Sab, he (the ling) ar Ma, me e Sarvaib withi alt fra Áruvuynuli, priestly offices adla Viinita, may choose Usastı next morning, after leaving his bed, said to lier "alas / if we could get a little of food, then we should get much wealthi, foi that Iing, there, is going to offer a scufice, le mat choose me for all the priestly posts "—75 MANTRA S तं जायोवाच हन्त पत इम एव कुल्मापा इति तान्खादित्वा- ऽमुं यज्ञं विततमेयाय । तत्रोद्भातनास्तावे स्तोप्यमाणानुपोपविवेश । सह प्रस्तोतारमुवाच ॥ ५ ॥ at I am, him (Usasti) Star Jaya, wife IT Uucha sud Hanta a Pare, husband' À Ime, uliese Eva, alone Sim holmasah, be us, wluch you brought yesterday at, thus lan those bears tient ha 1114, baving eaten 5 Amum, that z Yyjnim, to the sacratice a Vitarım ancha was hemg performed..big garu Eylja venit ** Tatra, there, in that (acuificc) hart Udgatrin, Dugtrius TETT trurara, Astave Stusza manan who were going to sing their lymus of praise in the Astavi Kurma Che word 11v also means the place of reciting Thy mos 111 a sacrifice, the orchestia 39 Upa near UIT Upavivesa, sat down Sah, he, 14, Usasti Ha then gaan Prostotaram, to the prosiri priest 19 Uvicha sud j Ilis sute sad to lim Alas! O lusband! (There Is nothing else in the 11011se) but these (stale) beans (riuch you brought yesterday Usast: havmg eaten tliem, went to that big suriine (u huuch as being performol) There ho sit down ne ir tlie Udgitrins who were singing hymns in the stâia Lerchion and tlien said to the Irastor Priost-76.

·18 ORIANDOGYA-UPANISAD MANTRA 6 प्रस्तोता देवता प्रस्तावमन्वायत्तातांचेदविद्वान्प्रस्तोप्यसि मूर्धा ते विपतिष्यतीति ॥ ६ ॥ प्रस्तोव Praslotah,oPrastotar! या Ya, which, देवता Devata deny पस्ताप Prastavam, with the chanting of Prastava, Or Prastava Bhakti चन्यायत्ता Anvayatta related to, connected with, belongs to, namely, sluch is established by thac Prastava winch is the cspecially involcd in that Prostava me Tam, that tdety) घर Click if विद्वान् Avidvan, not knowing प्रलोभ्यसि Prastosyasi, thou shalt sing ruf Mordha, licad ñ re, thy feyrana Vipitisyatı, will fall off salt, thus 6 Oh Prastotni! if thou, without know mg the Detata invoked in the particulai Prastira, azt going to sing it, thy head will fill off -77 MANTRA 7 एवमेवोद्गातारमुवाचौगातर्या देवतोद्गीथमन्वायत्ता तां चेद- विद्वानुदास्यसि मूर्धा ते विपतिष्यतीति ॥७॥ एव Evam, tius एREvn, even उद्गातार Udgataram, to the Udgatrn वाप Uvacha said ya Udgatal, o Udgatar! Ya, which ein Devata, dety. उगीयम् Udgthan Udgitha य-वायत्ता Anvayanta, related to, connected with ताम् Tam, thar (deity) चत् Cher if अविद्वान् Avadvan, not knowing उद्गास्यासे Udgasyasi, thou shalt sing मूर्धा Wardha the head से Te, thy Fagradati Vipanisyatı will fall off a It! thus 7 O Udgatar | if thou, without knowing the Derath. juvoked in the particular Udgitha, ait going to sing it, thy head will fall off-78 MANTRA 8 एवमेव प्रतिहारमुवाच प्रतिहर्तर्या देवता प्रतिहारमन्या- यत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिप्यतीति। ते ह समारतास्तूष्णीमासांचक्रिरे ॥ ८ ॥ दशमः खण्डः ॥१०॥ एव Evam, thus एवं Eva, even प्रतिहार Pratahartaran, o Pratihartar उपाच Uvacha said प्रतिहत Prashartah o Prashartar या Ya nach देवता Devara, deny pracy Pratcharam, with the chantag of Prathêra FM Anvayata, related to, connected with का Tam, that deny) यह Chet, if ·Y ADUYÁYA, I KUANDA, 8 7) Avidvan witlout knowing ETC Pratiliarisyası, thou shalt sing u Mardh1, head Te thy falaza Vopatisyatı, will fall off alti, thus Tc, thcy Ho, verily TG Samåratal stapped, ceased performing their particulat works in Tùs um silently Aranchakrire, sat down, remained sitting 8 0 Pratıhaitar! if thou, without knoning the Devatî, inoked in the politiculnı Platihail, art going to sing it, thy head ull fall off They indece stopped and sat down silently ---79 ·भगवन्त FIRST DUYAYA LUFTH KNAD 1 MIASTRE अथ हैनं यजमान उवाच भगवन्तं या ग्रहं विविदिपाणी- त्युपस्तिरस्मि चाक्रायण इति होवाच स होवाच भगवन्तं वा अहमेभिः सवराखिज्येः पयशिपं भगवतो वा अहमवित्त्या- न्यानपि भगवाछस्त्वेव मे सर्वैरात्विज्यरिति ॥ १ ॥ u Atha, then, tudien they all reinained silema) ila indeed 74 Enam, dien (10 Chakriya :a) TTT Yayamanah the sacrificer (llic king) amer Uracha, said 1)guantam, worthy, respecie sır deserving iespeet Var, erity. abun, 1 (thic hug) faralaru Viudisani, 1 wish to know, (what is your name and whose son ynt are) at it, thus la 14 Usastih asm, I am (lay name) Usasti The Ter Clarja val: 1t, (also called) Charay 0112, (I am) son of Clubrayan? tamu tla uvicha ndeed, sard Sah lc (thic king) Ha, indeed 19 Uvchi, sul Biagaantam (to you) si Var, alone Alia, ! * Eh, for these are Sarvaib, for all aftsd Åretviyal the priestly officce Hire Paryansısan, I had serched (I lied trade up my mind to choose you, sir for all sacrificial ofhces) Why then larre jou chosen these Bralnians for these allicer' la thug lic replies perta Bhagavatal, of you coming Sir Val indeed Ahan, I ETT Avitty, not finding you, not knowing that you, Sır, are coming -267 Anjan, otliers as l'rastotar, etc wala Avrisi I have appointed *** Bhagavai you Sul lu, but y Eva only it Ne by me e Sarvaih, for all siria Ártiyası priestly duties or posts 1 (elect) Then the Sacrificei sud to h "I desire to know trho you are, Sır" He replied, "I am Ususti, the son of Olahrayani The King said, "I had made up my mind, Sn, to appoint yon alone to all these priestly offices, but not having found you, I have appointed others (puiests) to these offices (But non that I have found you) Su' for all these priestly offices " --80 तथेत्यथ तāत एव समतिसृष्टाः रतुवां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच ॥२॥ #91 Taiha all night very well it l4s, thus Usassa thought I I accept all tliese offices, I shall be guilty of disappointing these already elected priesis, I I elect you MAXTRA 2 ·I ADHYAYA, XI KHANDA, 3 81 my if I refuse, I go bach empty-handed" So he accepted saying, "tathastu "-" Let it be so"-but lie made a condition Atha, but afflarh, then pà Ele, tliesc (whom thou hast already clectedl) Eva, indeed the Samatisriştah, given ny permission am Stuvantām, let them 51116 Let then chant, but under my direction 77 Yavat, as much us z Tebliyah, to them, to these Prastotri, etc Ya Dhinam, wealth Fai Dadyah, you will give it! Tavat, so much Mama, to nic 01. Dadyal, you must give That is, give me as much wealtlı as you will give to all these collectively it, tilus a Tatha, well, accepted T lui, ilius. Iła, indeed It shows that the King was pleased It is a particle of expressing satisfaction, at not oflending any one, 4977 Yajamanah, the sacrificer, any Uvacha, sud 2 Very well,” said Usastı "(These should not, howevci, be sent away) but let them indeed sing the sacred hymns under clirection And (promiso that you) pay mo as much wealth as you gre to all these (collectively " The Sacrificer said, “Let it be so "–81 MANTRA 3 अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावम- न्वायत्ता तां चेदविद्वान्प्रस्तोप्यसि मूर्धा ते विपतिप्यतीति मा भगवानवोचरकतमा सा देवतेति ॥ ३ ॥ Atlı, tow (after this dialogue between Chakrayaga and the Kmg lad come to an cud) lia, wdecd tax Fuam totam (Chakrayana ) saiat I'ras tot1, the prostori piest 790 Upaya sada, approached respectfully (as discipic approaches the master) whilas l'rastotal O Pros1012 ar cT Y1dc1111, wliat Dcity TEATR Prastavam, to the prazniva 1471 Anvay ana, related Art Tam, ler a Chet, ir IT Indian Rol howme Kraft Proslosyan, toc shalt sing Mordli1, the bend re, your factaera lipitisynty, will fall oft. Iti, thus ATM, to me HOTTE Bhagavan, jou, Sir girtu Asocllat, said or Katama hich, Sa that star Derata, deity 10, thus 3 Then the Pastotni priest approached hm respectfully, an u "Sır you said to me, 'O Prastotar! if not Knowing the long relatul to Prastaral, thou shalt ning liim, thy head will fall off, -udhuis ilini Devata"—82 MAYRA J (contulucul) प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राण- मेवाभिसंविशन्ति प्राणमभ्युजिहते सेपा देवता प्रस्तावमन्वायत्ता तांचेदविद्वान्प्रस्तोप्यो मूर्धा ते व्यपतिप्यत्तथोक्तस्य मयेति ॥ ३॥ 11 ·S2 ONÁNDOGYA-UPANISAD Hiv Pragah, Breatli Visnu called the Great Brezili or Prana, and dwelling in the Chief Prana Itt, thus lia, vcrily. 1 Uvicha, said Finn Sarvänt, all Ha indeed Vat, vel ily HR Imant, thesc. A Bhtiani, creatures To Pranam, Breath, Visnu 29 Eva, alone HUT TUTAT Abhisam vikanti merge into at the time of pralay? AU Pranam, the Great Breath wisten Abhyujjihate, rise out of, emerge out of, come out of this Prana at the Dawn of Creation BY Så that a Csi, alone TT Devata, deity Hall a l'rastavim, to piastava, the act of creation, Literally, it means creation Pra1 Anvayatta, related to connected with, belonging to any Tam, hier a Chet, if at Avidvin, not Luowmg. qers Pra-tasyah, thou hadst song praises Tyf Mardha, head à Te, lliy aglama Vyapatisyat, would have fallen off FPT Tatha, thus Jika Uktasya, of the saying A Maya, by inest Iti, thus 3 Chakrậyanı sad (Visņu, the Great Breath, residing in the) Chicf Piâna is tlo deity of Creation Verily all these cicatures incige into Pânil (at praluya), and they come out of Hım (at cieation) He alone is the deity belongiog to creation (pıastava) Had'st thou snng without knowing thus Lord, thy head would have fallen off, by my saying (by my waining) --83 Ante-(That is it in spite of my warning thou had et chanted tbo prastara without knowing who is the true God of Creatrum thy head surely soulil have fallen of, ie thou Maulast have been humiliated) MANTRA 4 अथ हैनमुद्भातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवान- वोचकतमा सा देवतेति श्रादित्य इति होवाच॥ ४ ॥ 44 Atla, then Ha, verily H Euam, to him Chakrayana tirer Udgata, the Udgåtri priest pur Upasisada, approached respectfully 17 Udgåtar, Ob Udgata z 71 Ya Devata what deity Future Udgithani, with Udgithia Fu Anvayatt1, related conujected ar Tam, her Clict, of T Avidvan, without kuowing er Udgasyası thout shalt sing auf Mardhia, head a lie, your Face Vipatisyatı, will fall of the H Ma, to me an Bhagavān, you, 'scspected Sir Avocliat, said - Katama, which 58 that Devala, Deny 112, thus far Adity sh, the sun The Lord Vis ju in the Sun In, thus Ha verily 3919 Uvachi, sandfeChakrayana) Then thc Udgâtrı puest approachel hım respectfully and sud, "Sı, you said to me, 'O Udgåtri! if not knowing the deitz ielated to Udgithain thou shalt: sing lum, it, thus अबोषत् 1 ·I ADAYAYA, II KIANDA, 4, 5 83 thy head will fall off" włucli is that Devata ?" He said the Sun.--81, MANTRA 4-(conmued ) सर्वाणि ह वा इमानि भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिप्यत्तथोक्तस्य मयेति ॥ ४ ॥ aft Sarvám, all Ha indeed Vai verily Tata Imani, these G Blatan, cieatures, all singing creatures HTAdity am, the sun, the Visnu m the sun e Uchchuh, on the ingh, being the Best, the Highest 4 Santam, being Tom Gayanti, sing ET S1, slie Wur Est, this TAT Devata thc acity fueron Udgitlam Anviyattá related to or connected with Udgitha. Mig Tam, het i Chet, : PT Avıdvan, not knowing 19 Udgasyah, thou had st sung gut Mårdh1, head a le, thy sofasza Vyapatisyat, would bave fallen of nur Tathia, thus 574 Uktasya, of the saying, of the warning tar Maya, by mc. for Iti, thus, Chakrayağı sard (Vienu lesadmg in the sun is the deity of Udgitha) Venly all these singing creaturca chant His praises, because He is the Best and the Ilighest He alone is the deity belonging to Udgitha Had'st thou sung without knowing this Lord, tly liead would havo fallen off as I had warned thee -83 MANTRA S अथ हैन प्रतिहतोपससाद प्रतिहर्तर्या देवता प्रतिहार- मन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिप्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥ ५ ॥ 49 Atha, then Ha, icrals 076 Enam to him, Chakriyana Prathari2, the Protiha tri priest par Upasasada, approached respectfully afacit Pratılartar, Oh Pratbuta e Y2 Devar?, what derty party Pratharam 71471 Anvayalia connected wita (Prauldra ) me 7am, lier a Cliet, of the vidvan, wathout knowing fore f'ratıharisyası, thou shalt sing i fardh1, head are your fata l'ipatiszats, will fall off 111 tlus FT MA to me YTUT Bhagavan, you, respected Sir, 1 Avochat, said 9 Karam3 wuch ET 54, that Devath, derty 5 Then tlic Pratılartri approached him respectfully and saxl, “Şu, von suul to me, 'O Fratıhartî, if not hnowing the deity iclated to Pratıhåla, thou shalt sing him, then thy head wall fall off,'— lielus that Devata?"--86, ·81 CITANDOGYA UPANISAD MANTRA S (continued) अन्नमिति होवाच सर्वाणि ह वा इमानि भूतान्यन्नमेव प्रतिहरमाणानि जीवन्ति सेपा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिप्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति ॥ ५॥ एकादश' खण्डः ॥११॥ THE Annim, the food Lord Visnu duclling in food! It thus & Ha verily T Uxacha, lie suid aito Sarvai, alllla indeed Vai veraly PR Imani thcsc ca 130tani, crcatures 94 Annam food sfarsit Pratraminini chung, maintaining themselves upon siapan Jt vanti, live E S1 slie a Csı this star Devata tlic deity ETRO Pratıharam Anvlyattı, rclated to or connected with Pratılara ft Tam lier au Chiet, of wat Avıdvan not knowing affic Pratyaharissah, Thou hadsı sung Zuf Maidha lead Icthy 629762 Vyapatisyat would beve Callen off Tatt a thus eu Ukrasya, or the saying of the 2 mng HUT May A, by me @ It, thus 5 He sud (Visņu reskling in the) food (is the deity of Pratıhſîra) Verily all these creatures ont food, and live thereby (because Visnu dırells in food and thus maintains then) He alone is the deity belonging to Pratıbâia Hadst thou sung without hnowing this Lord, thy he'd would have fallon off, as I had warned thee ---87 HADIIVAS COMMENTARI Prasti, a 18 so called because all crcalures are born (Prisus ante) from Vişnu Therefore Vienu dwelling in pr ina 19 tho dents of Prnetin, because the word Pristu a means the act of creating or creator ship Visnu is the real Udgithr because residing in the sun, He alıpays enjoys or accepta 21] the songs of singing creatures (whether men angels or anı mits ) therefore He is the Lord of Song All inuisie, made before kings, etc, though lieurd by the hings and sung by ignar ant musicians is really enjoyed by the Iord Visnn and my iewerd gten to those musicring bs, their audiences is really given by Visnu (reho moves their best to give kuch vorred) That Parisottam? (Tighest Person) alone is therefore the Lord of Udgithi All ciertures de nourished and hept living by Lord Vışau in the form of food ou dwelling in food, therelore He is called the Lord of Pratılara beoruse the trord Partihara neins to eat "Ucbcllah Suntain (in msotm 1p 83) mean the Best, being the bost 3 The toidis ·FIRST ADIYAYA THELFTH KHANDA MANTRA अथातः शौच उद्गीथस्तद्ध वको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुबाज तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानागायत्वशनायाम वा इति ॥१॥ y Atha, now, thus word indicates that a new topic has commenced wa Atuh, therefore, because there is necessity te Sauvah Brenih related or revealed, canme, the Udgitha revealed hy Vays called Svan, the Breath or the Great Mover in space aria Udgathats, the sacred song called the Udgitha Now then s mentioned the Udgitha revealed by Vayn 7. Tad, then, 1t one time fla, verily Bikah, a person named Baka दालभ्य Dalbliyab, the son of Datblya Tart Glavab, Dick named Glavalı, beciusc lie remained silent like a livah even when addresscd This time was given to him by his adoptive mother Mitra ET Va, or a Maitreyal, propted by Mitra as her son 1 le forcc of Va is to indicate that both these names apply to one and the same person 19727 Svadhyayam, for the sake of study, (religious recitation of the Vedas 1) a retired spor) JER Udsavraja, went out The word is to be construcd with this verb Or the word ind may be construed with the next sentence (at) (Tad them) A l Asm11, to him (to Baka) u Šva, Bieallı literally, i dog 7 hc und a great breathirigou swift-moving on panting one The great in power, the strong in breath (See Note) u ſvetab wlute, bolygra Pradur wantrest, Babhova, became In order to slow favur to Bike and to other Devatas, the holy Vayu, assuming a materialised form became manifest Tim him, namely, Vayu tlus materialised Anje, others 69 Švajab, tle breathing ones, the prung ones, the strong ones literally breathing ones (Devas in the form of Breath) T Upsametya, having approached * Uchuh, said The Dex is said to the the Holy Bicath Bakı also said to hun wx Anuam, food, that which is good Nab for us for our suke 7 Bhagavan, Lord Wir Agayatu, stig, e, teach to us the sorship of God, through the singing of Udgitha U16 Afunayama that se may eat (we are anxious to learn) Vai, vetus felt thus 1 Now, therefore, we shall describe the Udgitha of Breath Bila Dalbh; a called also Vaitreya, the Silent, nent out (to a retired spot), for the sake of sturly Then to him thero appeared the Holy Väyu (in a materialised form) ·80 CHIANDOGYA UPANISAD 11 to mc Appiorcling lum (Vasu) the otảier Breathe (ng well as Dalbhya) said " O Lord sing for us food (1 , teach us how to pray to Goil, through U«githa,) so that we may eat, (we are sently invous to leun it)-89 MAYTRA 2 । तान्होवाचेहेवमाप्रातरुपसमीयातेति care gent great ग्लावो वा मैत्रेयः प्रतिपालयांचकार ॥२॥ ATTTH ta tliem (to tie smalle: Brerths and to Dilblyn) Ha, odced 39 Uvacha sard slhn liere 57 Lva, even to this very place 1 Ma STATE Pratar, in the morning atroffen Upa sam tynta coine, ap proaci, come together til elius iad then Ha verily Tan Balah Daibliyili Baha the son of Dilbhy? PANE STATE Glivalı v1 Martres air, or Matercyr tlic Sileist प्रति पाल ATT Prali pilay In Chakra i nited " Ha' sliould be construet with this word 2 Vayu sud to them " come to me to morion morning, at this very spot Then Brka, the son of Dalllya, collecl also ſuicy zlı, the Silent, waited for him there -89 MANTRA 2 --(contoued ) ते ह यथैवेदं वहिप्पवमानेन स्तोष्यमाणाः FESTOOT: सर्पन्तीत्येव माससृपुस्तेह समुपविश्य हिंचक्रुः ॥ २ ॥ #Te, they (the Brenths und Dalbly) la verily 4 Yatlians Tr Ern, even * Idam 1113 (appo ligent) **TTATàu Balıspavamarena, Willi Bali spavamant hym Ur Stoss amanah being praised, those who are praised RV San abdhah quickly afton Sirpatali glide along; move sia lui thuer Evam thus, 80 TIL Åsast/puh moved along. crept along : e, each sat ilus apported place , qu elly calmly and quickly close to each other without making no se as if their mouths were shut, as if each held the tal of the other in luts month Wliea they had thus approached lum, with due re pec: Vayn tanght them the prayer Being thus taught by Vayu those Devas in the from of Breaths sitting down hegan to praise the Lord dwelling in Vayu after uttering the syllable in then f g Sum upi visyn stt ng togetler fa Hiu tle ward Hung Chakruh uttered made the sound 2 Just as (pilests) going to sing Brhispavamîna sit close to each other, gliding noiselessly, (so these Breaths) sat do rn quietly, (round the white Breath) (Then Vây u at Te ha they ·1 ADUYAYA, XII KHANDA, 2 taught them the secret prayer) They then thus being seated, made the sound hin, and thus recited the prayer as taught to them).-90. MANTRA 2.-(coutumed.) श्रो३मदाइमाइपिवाश्मों३देवो वरुणः प्रजापतिः सविता ऽन्नमिहा३हरदन्नपते३ऽन्नमिहा हरा३ऽहरोइमिति ॥ २ ॥ द्वादशः खण्डः ॥ १२॥ At Om, O full of all qualities! O Vaju! O Lord dwelling 111 Vayat! T3 Adama, may we cat (faodl. R Om, O Lord! Free Pobaara, may wc druol! Om, O Lord i. Devah, Omniscient ! Te Varuna, adorable ! alat Prajapauh, protector of creatures! Pra Savila, creator ! g Angam, food xz Iba, here HERE Abara!, may lichigaa Anuapa'e, O Lord of food! (O Vayu and 0 Visnu icsidmg in Vayu) Arnam, food G 1ha, here, for our sake FIRE Ålara Aluar, bring, bring, in Om, Om xta Iti, tlie repetition of aliara shows the end of teaching The word It shows the end of verbal teaching 2 0 Om! (Vâşu and God full of auspicious attributes!) may we eat food, Om may we link water. Om, inay the Omniscient, the Adorable, the Protector of all creatures, the Creator of all, give us our daily food. O Lord of food ! give us food O Lord! Give us food -91 MADIVAS COM VENTARY In the former pit, it was mentional that the worshipper of Udgetia as pot contaminated by ein In this pirt, it will be statod that such a worshipper possesses the power of obtaining food, by his magical singing and devout meditation on the Lord, and thus the brutl describes in the form of a story Dilbhyas con was called Raka, ho was adoptert by 1 lady enlted Miru as hec sou lence be had two naues, one was Daibhya Baks, another was Maitreya, the adopted son of Dittri He was nicknamed by her Oluram because even slice called on urgent occasions he would romun atupidly standing and not replying quickly, as if he is an idiot Dalbhya's son Baka nas adopted for the sake of progeny by Muta and when she called him, he remained silent like Gliva, therefore, lie was called by bier Gliva and got the nuck urune Glua so, he has both appellations namely Dalbely a Bike and Vaitiea Clása Tho word in the fruti indleates this fact the word bauen does not mean Mantras revealed to or seca by the Avans, but it mean the Suntras winch Váyu as- Allming the form of a brau (a Dreathing One) attered in order to teach Baba au ather Doratas. The Sauv a Ldg 1 & 18 that which has been resealed by Vayıt assuming the form of a $an, for the sake of showing favone to Baka ·I DATAYA, III KHANDA, 2 89 going Ones in space, was that of an enroy or messenger between God and nen The bighest messenger is, of course, the Chief Prinz Subordmate to him an other messen gera, all belonging to the Great White Lodge 1 d therefore called the Abito Neggengel I would, thereforc, translato this word as "rage! isho las & Bear function of being an envoy or messenger in thcologies of other creeds Perhaps a more literal translation would bothe White Strong One the whito Breathing One Bit to tranalate it as *lute dog'or a white hound would be akunst tho Sperit of the whole Upannauli have, therefore, ventured to introdnce this pleaning in the text The Chrol Prin, surrounded by his subordinato Prânys, 19 tbo principal topic of this dgitha Vidya ia the Tipanisid Therefore there is nothing out of tho way in tho story that the Great Prana watcrialisering a white aogel gorrdunded by other angels itt order to ftstreet Biki This maternalisation is not a unindo thing It is often mentioned in other Upaprands also Thna Brahman himself materialises as a Yakstu Kena Upanigad See also Mirlikta III 18, bero bran is clerived from the root dva ta breathe , or Say *to move, "to run The Waidi l'158 derives it from on 'to prosper, 'to grow 12 ·FIRST ADHYAYA THIRTEENTH KHANDA 1 MANTRA 1 अयं वाव लोको हाउकारो वायुहर्हा इकारश्चन्द्रमा अथ- कार श्रात्मेहकारोऽग्निरीकारः ॥ १॥ wuf Ayam this (carth) a Váva, verily in Lokah, world ETTET Harv)uka ah, the great temple literally, where invocations are made et Vayuh, Vayu Tilt Haly)ıkarah, called the wonderful, whose comings and goings are mysterious Os the Giver of Joys. TT Chandramah, the moon, uit Athaharah, called the reflected light, the subsequent श्रामा Atma, God the Inner RulcrTET ATT Thaharah, thc ever here, the ever-present, the near to all wint Agnih fie Ehite Ikärab the burning one 1. Verily this earth is the great temple for invoking the Lord, whero Vayu is the mysterious (giver of jays and) musician, moon the great hight girei, the self is the Presence on the altar, fue in the incense Or This would rerily is called Han, because it is the place of invocation, Váyu is called Hâyı the mystenous movoi and givei of joys, the moon is called Atha, the reflected light, the subsequent, the Supreme Self is called Tha the Ever-present, the Great Ilere, and Aguſ is called I the incense -92 MANTRA 2 श्रादित्य ऊकारो निहब एकारो विश्वेदेवा औहोइकारः प्रजापतिर्हिकारः प्राणः स्वरोऽन्नं या वाग्विराट् ॥ २ ॥ प्रादित्य Aditysh the sun 377 Ukarah, called Ukara because he is burnmg and beaung A Nihavah, luura, much invoked at Ekarah, is called E, because he comes (cl) to all when mvolcd faidat Visvc Devāh, the all gudb, staricare Auhayıh&tab is called Auhoyı summoned or called (liuyante! in Vis iu called U (A4, loc Stig of a) 19 the state of Mukti Whcn rclcased all Devas ate summoned or called before the presence of the God प्रजापति Prajapank, the Lord of ctcatures, Brana font Hmkårah, called Hm, the word Hus incans any certain and definite knowledge, at Puânah, the Great Breath * Svarah, is called Svara because this Praia dwellsug in human bodies causes ·I ADHYAYA, XT11 KHANDA 2, 3 91 the Jtva to tale delight in Sva or Visnu (Sva Visnu and, Ray to take delight) Annam, food, goodess Sirasavati the presiding deity of food at Yaya Sarasvati called Yaya because Vavu la called Yayı because of his constant motron, Sarsavati, the wife of Vayu because she always acc mpanies liim Vayu called Yayi and food is called Yaya, because it is led by Prana,,1hc grcat guide To Vak, speech, vnice, Śn the goddess of all speech at Virát highly resplendent 2 The Sun is the great heat guer in this temple Indra is the messenger, all Unha Jivas form the congregation as-omblod in the Lord, Bialımd himself is the teacher on the pulpit, the Great Breath is the musician Sarsantt is the accompaniment and Su herself the great light 2 The Sun is callcd U because ho gives hoat, Indra is called I because he comes whenever invoked, the Visvedevas are called Auhoy, because they aic gathered in Visņu when released, Prajapati o Bralımân is called Hın becauac ho possesses definite knowledge, Prâņa in human beings is called Svara because he causes the delight of souls in the Lord, the food is called Yâyâ because it is led to all parts of the body by Prûna (or Saisavati is called Yâyâ, because she always accompanics Vâyu) and Suí is called Virâ), the most resplendent -93 NANIRA 3 अनिरुक्तस्त्रयोदशस्तोभः संचरो हुंकारः दुग्धेऽस्मै वाग्दोहं यो वाचों दोहोऽन्नवानन्नादो भवति य एतामेव साम्नामुपनिषद वेदोपनिपदं वेद इति ॥३॥ प्रयोदशः स्खण्डः ॥१३॥ इति प्रथमः प्रपादकः ॥१॥ on Aviruktab Undefined the neapressable, he who cannot be fully defined TATT Trayodalah, thirteenth Fära Stobhah Stobha * Sancharah, all mover all pervading going everywhere Een Huukarah, called Hun Madhva reads it as Hup be who protects (pa) all when invoked or entreated (hu) Dugdhe, the rest of the Mantra is the same as Mantra 7 of 3rd Khanda एताम् Etam, this एव Evam thus साम्राम् Samnam, of the Samans उपानेषदर Upadrasadam the societ mcaning the sccret Doctrine 3 The undefineable, the thirteenth Stobba is the allpervadıng Lord Narayaņa called Hup, He who protects all ·ONHANDOGYA-UPANISAD >$ who pray to Hm Tho Loid gnies hu (Release) wlich 18 the reward of knowledge He becomes wealthy and lealthy u do knows thus the seciet meamug of these thui teen Sâma syllables Yea who knows the seciet meanmg-91 MADHTAG COMMENTARY The meditation on a portion of the Sion Veda tas emoided before the Srutt now terches the meditation on Ilal ete In this 11th Chapter in the text, the words H111, U&, Tlia ele are so placed that they apparently look tolo the punes of earth, air moon cto, becauso tbc) 1ro in apposition to those words The Commentator sets aside the 911porficial interpretation and shows that thco aro cystheta and not bynonyys ko says this carth 33 called Ifiu ecanso on at invocatione ( bate) are made to Dosas &e ---the place of invocation The stola calle III also is hereby explained Decause 11u" Is nttereil herein its called Ttau kám All the thirteu etobla syllables of the Sima singing are spiritnalisoul bere Bccausc Agnihotras, &c, are invoked (performed) herene, hence this world is called Tlátu Kir The 'aus is called Hîy-Kira, because it comes as a surprise (htwonder, surprise) or because it gres pleasure, foi mu menna "to please also The particle IIA is a work of exclamation of woner-In' Oh etc Since rind comes no one knows whence and goes awny no one knows where it is called Layılar This is on MADC Another pterpretation is that the bimcans 'to gratily, to please also Since it gives pleasure and gratification the air is called Flajthara The moon is called Athis, wluch means anilly word denotiog bedinto soquenca Since the light of tho mnoon follows inuicdiately after that of the suti and 18 ite reflection the race called Atha or the absendent The word Atlır means sequence, wd therefore the incon is called Athin, because its dlanınalıon (light) cuines after that of the sun (or because It shumca after the sun by borrowed light) Or trough the sloop ud the sun aru hotha symular 1182254uch as both sivo light set the moon was crented after tho 500 beneo moon is called the sabsequent The Lord Vienu 18 always called "Here, because--He 18 near eren 1817 Thu frites l' rarik knded (männa 'kinčiled) l'he sun is called fi kâu 2 hecause it heats or is a heated 2783 Vlight to heat, to burn) The word Nolan is a name nf Indra because ho us constantly (v1) invoket (liva) the "luch inoked " Brcause luo 18 constantly invokell therefore, Indr is callerl Nilava Nulina is called chala because he caines etul to (all sacuifices wben so invoked) \U Deras are called Auloyıl 12 Because the worl called u which is the time of Pienu all Deras are summonea (collected together) in the state of Vakti therefore all devas in their collective forms are callod Abhogins meaning collected in tho L Au is the locatii e singolar of u now ·I ADHYAYA, XII KHANDA 3 93 Vi-Du 18 called u because he is the most higli (U-Uchcha) becanse all Derns in the state of \ukti are called oi summoned (Huyłnte) in this U (Au) therefore they are called Athoyidas therefore this is the name of Visie Devas The Cominentator next explains the sentence Prajipati is Hinkama The syllable it means "certainty , and this certainty comes from Lnowledge always Sherefore Brahma is called II lai menning certainty and tho nasal sound "rig meang knowledge Hilg meaning "certain knowledge and it is the name of Braluron The Vazu as brently in the human body is called Siar Th19 word Svala means literally he wlio causes the soul (Jival to take delight an) in Vasou callel Syn The Cocameotator neste plus the sentence the food as yaya This shows that Vazn has two forms in its cnsmio forni it is called laz: in its physiological form it is called Svara Vaju is called Yayı because it is constantly moving She who is the constant companion and follower of Tâyı is called Yaya and thus is the me of Sarsavate the wife of Vngu She verily 18 said to be the presiding deity of fool, therefore the Sruti siys 'the food is Yayê Anther mening of this text the food is called Yaya because it is onducted or led by P1 un to all parts of the body The Commentator nert explains the sentence the speech 19 Varj Sri 18 called Vuy becausa she is the most (11) resplendent (te) object as she is essence of all speech (Tho Commentator next explains the sentence undefinable is the thirteenth Stobha VuZ the indefnite syllable lup) The undefined 18 the all pervading Nat iyana alone zu because when uroled He alone protects all He is called Hupkan, becruse when called (1) He protects (pa ) This is the name of Janardın Hari is called the undefined because He is inexpressablc {not fully cxpressed) Ele is the Supreme Peiron This 19 in the Bah tmya The Ford Savch ua means that which moves completely the full inovci This also is the name of God Notc- Thought God wis mentioned before also as Tha (Here) and be is mentioned again in this place also there is no repetitiou here The God mentioned lefore as lha roferred to the Kectraj la or the Inner Ruler of all the God svthin crers human being wlule the Coil mentionel now 1$ in llus all pervading a spect and therefore the Couped tator has used the ord Vyapta This Khanda may be explained as an allegory--the whole world being a vast temple, prals 115 Qod 1nd it is so trapelated in srball type This 19 diere's a suggestion for the consideration of our retters ·SECOND ADHYAYA. TINST KHANDA. MANTRA ! ॐ समस्तस्य खलु साम्न उपासनश्साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति ॥ १॥ Om, Om Tutarty Samastasya, of the Entre: of the Full u Khalu, verily, ara: Samoah, of Sama, of Hari (established by Sama): of Visou called Sama the Same, the Harmonious 4 Upasanam, adoration : meditation Fairy Sadhu, (is) proper, good 7 Yar, whicn, u Khalu, indeed Try Sadhu, ploper, good. a Tat, that Er Sama, is Sama; name of Vişnu (Hari). a It, thus. Re Achalsate, call (the learned, the wise) Yat, which, wery Asadlu (18) supriper, tot good to l'at, that असाम Asama, not Sama (they say) : discordant la II, thus The meditation on the Full and the Harmonious is good. “Verily that which is Good (Sådhu) is also Harmonious --say the wise," what is evil, is indeed discordant"-95. MANTRA 2 तदुताप्याहुः साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपागादित्येव तदाहुः ॥ २ ॥ az Tat, in that, in that matter of the larmonious and the Good being identical) 2 Uta, even, indeed 19 Api, even, also gi Åhuſ, say (other wise men) m Samana, with Saman, g7g Enam, fem, the Lord Visus Upågat, went, approached It, thus unga Sadhuna, well; becomingly, Qar Enam, Hım, sum Upagat, weat, approached It, this Eva, Indeed, l'at, that wg: Ahuh, say (the wise) H Asamna, waliout Sama, discordantly. Th Enam, Hum Upagát, went, approached at Iti, thus. TTTT Asadhund, without well; badly, unbecomigly. Enam, Him i Upagat, went, approached a lui, thus. Eva, indeed, ever Tatthat. Tg: Åbuli, say (the wise). 2 The visc say also regarding this:-" When the mantia) says he approached (sang the Lord) harmoniously, it ineans indeed that he approached (sang) Him becomingly, when it says, he approached Him discordantly, it ineens that he approached Him unbecomingly."-96.

·II ADHYAYA, I KHANDA, 3, 4 95 MANTRA 3 अथोताप्याहुः साम नो बतेति यत्साधु भवति साधु वतेत्येव तदाहुरसामनो बतेति यदसाधु भवत्यसाधु वतेत्येव तदाहुः॥३॥ u Atha, now, another illustration of the synonymous itse of Sama and Sådhu is given TT Uta, and Ap, also MTE Åhuh, ihey say, the wise sayer Sama, Harmonious Nah unto us Bata, truly a It, thus z Yat, because the meaning of the word Sama.) ang Sadhun good kata Bhavat lappens, becomes, is Ety Sadhu, good # Bata truly a mere cxpletive It, thus y Eva, Indeed Tat, that, therefore Áhuh, say they em Asama, Asama (evil) 7 Nah, unto us Ft Bata, a mere expletive, truly a 14, thus 47 Yat, becauseway Asadhu, evil wart Bhavatı, has happened, becomes ay Asadhu, evil _TT Bata, a mere expletive, truly a litlus. Eva, indeed, even तत् Tat, therefore प्रार Ahuh, they say 3 And so also, the wise say, " because (Sâma and Sådhu are synonyms)” tlierefore they say, "Truly it is harmonious for us, i e, it is good for us," and because Asâma and Asâdhu have the same meaning, therefore, they say " truly it is discordant for us, 1 €, it is not good for us "_97 MANTRA 4 स य एतदेवं विद्वान्साधु सामेत्युपास्तेऽभ्याशो ह यदेन५ साधवो धर्मा श्रा च गच्छेयुरुपचनमेयुः ॥ ४॥ इति प्रथमः सण्डः ॥ १॥ Sah, he, tlie worshipper Yah who are Etat, this, the good and the Harmonious 7 Evam, thus, because He is good therefore He is called Harmonious For Vidván, knowing u Sadhu.. good Sama, harmo Dious a lui, thus aur Upaste adores meditaics TT Abhyabali, quickly Ha, verily F Yat which 977 Enam, to him the worshipper Fru Sadhavah, good of Dharmah qualities atirbules y Agach- Chleyuh, approach thg Upa cha nameyuh, remato fixed steadily another reading is atang Upa nameyuh, stand for his enjoyment of Cha, and 4 He who knowing this Lord both as the Good and the Harmonous, meditatos upon Him thus, gets quickly all good qualities as permanent (traits of his character) -98 ·90 CUHANDOGTA-UPANIŞAD MADIVA'S CONVENTARY In tlus prosou Adliyly it wag mentioned low to mediante on Vaguthin and on the 13 Stoblia letters ar llal:le like fiu, ets. That Adhslyn deilt uith tho Lpisin of pripticular portion of the Sun Vexin, the present Adlhs is a <cale will the mention on the entire in Yedi in its two-fold aspect ot fro-fold and seven-Cold Simt The Arst hand teachos that the entiro Sina Veda should le mutltateil upon and it prises such meditation Tho Arst kontence says it is good to mettate on the whole Aina Yan and to read it in its ont ipoty This proficie ties of the meaning of the Art sentenco 19 ct 4 co by the Commentator. The word Samastasy a means of the full, namely, of Vienu rio is called the Full, beciuso the Full 18 good, therefore it is good to melitate on Visni called Siman The word Sudhe translated as good mens propor, how Sim cu be called Sudbu, the author showsly explainlng that both these words etymologically morn one and the sude thung lc, therefore, 5394 - Since the entire on the full is Sidhu, therefore thio meditation of Vi nu called Siman is Sadhu That which is measureel as Sara or Essence, or who is the standard of all essences is called Sama (Sa=Sirn or cssence and Ma=measured, therefore Samna means that which is measured a known as essence) Whilo Sadhn means that which is to bo considered or conceived or liell (Dlargam as essence) (Sa=Sara or essence and Dhu --- Dbaryam, to be held ; thus Sadhu means that which is to be considered as essence) Therefoio Sadhu and Samo both late ono and the same mucaning The Commentator next explains the bruto which says It any one, knowing this thus, meditate upon the Sama as Goul, all good qualities would quickly npproach him, and accrue to Lut Those who meditate on Nålagana, the Faultless, the l'ull as the deity of all Saiuans, and as named Saman, because He is Sidhu «r good and as full of all good qualities, becomes released and obtains the attributes of the good Thus we read in the Skma Samhita SECOND KHANDA. MANTRA I. लोकेषु पञ्चविध सामोपासीत पृथिवी हिंकारोऽग्निः प्रस्तावोऽन्तरिक्षमुद्गीध श्रादित्यः प्रतिहारो द्यौनिधनमित्यूर्वेषु॥१॥ arge Lulesu, w worlds, 10 the various planes, eg, physical, astral &c af Pabchayıdham, five-formed, that whil: has the five-fold nature uke Huukara, &c. Sama, the Brahman called Sama or Harmonious, lite Upasita, should be adored: let one meditate fut Prithivi, the Lord called Prithivi, because of Ilıs giving lucrease (prathana) to harvest &c, and residing ·II ADIYAYA, II KHANDA, 1, 2 07 in cantha fet Huukaralı, as Hukia, hecause as ille agent of creation, He is called Hikârn established ly the Sama Bliskri calleri Hihari, Pradyumna * Agnih, the fine, Vasudcya dwelling in fire, called Agni because devouring (dana) everything IT. Prastavah, (74) Pra-tava, established by die Sana Bhakti talled Plastáva , und as it mea is lite vily ilie Tatst Emination, It is the name of Vasudevi the first Ivararı alta Autariksam, the Ether, Narayana, dwelling in Antariks, called also thic simc because Ilc looks into (utalksana) the hearts of all rig Udgithah, (is) Udziths, Narayana so called because He is sung by Oin, a Sam Bhak citled Udgata Adityalı, the sun, Ilani wamed Aditi 7, dwelling to Aditya, culled Aditya because He takes up (Adana) all life plaer Pratthårah (as) Pratara 1 lic Sana Bhaks called Pratibara , the Lord established by the Sain 412; and so named because He constantly modifies (Pralıhata) ilie world in every effect, and coutmually breaks old full It is the made of Anu uudlia át Dyauh, die licious Stuka sana dwelling in the heaven Djau = div 'to play' is a name of the Lord, because He is sp riful, the ci cation 17 Ha> sport. f 172 Nadhanan, (as) Nidbana, the Sanin Blaktı called Nidhann It Inerally mealla 'Destioy The aspect of Lord as Destroyer is 50 called 11 is the line of Sarkar. sana. na 11, thus 3 Vidlivesu, m the Clous onc above thic oblici, froin tlic below upwards, 10 au asccudig Ime Lct one meditatc on the Harmonois (in Ilis fiscfolcl aspect) 1 the five worlds Pradyumna in l'rithini (the cartii), Vasudeva in Agni (ure), Narayana in the sky, Allnuklir (tle Lover), in the lilita (sun), Sanka siņi (the Destroyer) in Dj.14 (heuun) So in an ascending lue-99 Let onu meulitatu on the larmon10ls can 118 su follicut) in the ato workle Trulyarn tho creator clut luokata dute in lithua (the curth 2018 Lallel l’şithivi, to seatter of Noul Wanas called Penstanz tho First I manation) nelly an go (Orel, and called to the later Varty called the legitha wity in the AurK (nhyl 21 I (ali 1 u Doualse til fooly into the bearts of all, Amruth1 talk 1 Prithiri (thi sotser) dwells in the helt utan las ellot Altra Xave lic takes up all null I turn the Dutriyer inclut 11 heca and is called Dy u bocan pul Innum MSIRI 2 1 अथावृत्तेपु चोहिकार श्रादित्यः प्रस्तायोऽन्तरिक्षमुद्गीथो. ऽग्निः प्रतिहारः पृथिवी निधनम् ॥ २ ॥ 9 Aila, then DC WAÇ Avrilieeu from above dounwards, let one meditatc va thclive fold 1d called the Harmonious ģt Dvauh, Pradyummih, staying of herten fagte Tinabi ih, cwle! Muhari 7 Adityah, Vasudeva, on the sun TATT P115071a 1 Prastava. Walte Antaljhsan, 13 ·OIHANDOGYA-UPANISAD VAD]TAS COMETIRI In lle prosanus Aulliy tyn it was mentional how to meditate on Udgitha nid on the ta Stohlin letters oratllaliles like I cu ele That Adhy 1a de ut with the Upisant of articular portion of the Sun Teil the present Lillig fra de la rich thio meditation on the entire Simr Yets In its two-f Id aspect of flro ! It and sesen fold Slu Tho first klan Inteiches that tlie entlro Sim Tela noulle meelitat cul apan and it praises sucli mitatio The arst sontcnco #315 it is good to meilitato on the wholo Sina ledn and to read it in its entirely this pri na tie tion of the meaning of the rst Arntenco 19 60tn sido u tho Commentilor The word Sanastası meins of the full namely, of Vientu 13h20 19 called the full, because the l'ull 19 good, therefore it in good to meditate on Vaunu callca Suman Tho worel Sidhu translatolas 5 o menos propor hos Sara con la calcul 8 thu tho autl or shows ly caplaiming that both theso mordis cts mologienlly menn ono nnd the same thing He thereforo sayo - Suce the entire di the l'ull is Sidhu, therefore the meditation of Vişnu called Siman 1s Saulbu lhat which 18 mersulod x Sim or Lesence, or who is the slauklard of all ossonces is called Simn (36-Sir or essence and Mr=measured, therefore Same means that wluck 18 mcasurod o. kporn 15 essence) Wlule Sidhu means that which is to be considered or conceived or lield (Dharyain as essence) (SA - Sara or essence and Dhn-Dharyam, to be held , thus Sadhu menns that which is to be considerei as essence) Thereforo Sadhu and 81109 both late ono and the same meaning The Commentator next explałas the brutt which says If any one knowing this thus meditate upon the Sama as Good all good qualities woull quickly approach him ind acorue to hlas Thoso who meditate on Na yana the Tanıtless, the l'ull as the clenty of all Samans, and is named Simun, because He is Sadhu e good and as full of all good qualities becomes relcased and obtains the attributes of the good Thus worrad in the Sama Saluti SECOND KHANDA MANTRA लोकेषु पञ्चविध सामोपासीत पृथिवी हिंकारोऽग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ श्रादित्यः प्रतिहारो द्यौनिधनमित्यूर्वेपु॥१॥ Greg Lokesu, in worlds in the various planes, eg, physical, astral de af Parichavidham, five formed, that which has the five-fold nature like Haikara, &c Sama, the Brahman called Sama or Harmonious, atteita Upasita, should be adored let one meditate 994 Prithivi, the Lord called Prithivi, because of His giving lucrease (praihana) to harvest &c and residing ·II ADHYAYA, II KUANDA, 1, 2 97 10 caith Fire Huuharah, as linkta, hecanse as the gent of creation, He is called Haukara established by the Sama Bliaktı called Hiykara, Pradyumna 7. Agnih, the fire, Vasudeva dwellmg iu fiic, called Agns, because devouring (dana) everything at. Prastavah, (1) Prastava, cstablished by the Sama Bhakti callel Prastava, and as it means literally the Eust Emmation, It is the name of Vasude vn the firat Ariana #afta Antariksim, the Ciher, Narayana, duelling in Antariks, called also the sync because Ilc looks into (mfariksana) the hearts of all a Udgitlah, (ns) Ud, Itha, Narayarla so culled because lle is sung by On, a Sama Blinku culled Udgıtlı UTFIT Adityah, the sun, Hlari named Aditi 7 dwellmg mo Aditya; called Aditya because He tahes up (adatia) all bile agli Prauliarali (as) Pracıbara 'l be Sama Bliaktı called Pratibara , the Lord establislied by that Saman, and so named because Ile constantly modifies (Pratola: 1) the world ju every effect, and continually breaks old forns It is the name of Amuudlia at Dy auh, thic heavens Stuar sana dwelling in the herven Dyau = vdiv to play' is a name of the Lord, because He 15 sp riful, the creation 1, His sport 492 Nidhanam, (as) Nodhana, the SaniBlinky called Nidhiana I literally means 'Destiny cr' Ilie spect of Lord as Destroyes 19 so called It is tlic ame of Sankarsana. El 11, 11:41 mg Vidlives u, in the regiona ouc above the other, trom the belon upw uds, in an ascending line. Let one meditate on the Harmonious (in His fivefold aspect) in the five worlds Piady unna in Pritli (the earth), Vasudeva in Agni (fire), Nâzâyaņa m the shy, Aniziddhi (the Ciolvei), in the iditya (run), Sankarsana (the Destioyer) in Dyau (heaven) So m an ascending Imo.. -99 Aute-Let onn meditate on tho Elarmonious (19 Its filo foll 9.62 rt) in the fine wortels Pradyanın the creator called Ilikai thals in Prithvi (tho earth and is called Prithivi le scatterie of secil) Vasades culto 1 P'rustart the First Croanation) wells in Aghi (fire), and is called Agartho Later bryan called tlo Udgitha dwells in the Antariks (shy) ind is also called so because Je looks into the licarts of all Auruddin culto l tratzaira (the Evolver) d sells in the kityn (hun) in las callol Aditya Lecause he takes up all Sunkula called Madh na the Destroyer lucils in Dyau heaven anl is calka Dyati bocauso lle i sportful SUL aSc, Hung 100 MANIRA 2 ܢܚܕ अथावृत्तेषु द्यौर्हिकार श्रादित्यः प्रस्तावोऽन्तरिक्षमुद्गीथो- ऽग्निः प्रतिहारः पृथिवी निधनम् ॥ २ ॥ y Athi then how PIĘHY Avrittesu from above rownwards, let obc nieditatc on the five ſold L rd called the Harmonious at Draub, Prady im nah staying it leave i Rom Hul au titalled Jukára a Adrijali, Vasudeva, in the suis Pintuvah as Prastáva waita Antariksam, 13 TETTE ·98 CNUÁNDOGY A UPANISAD Narayana in the sky 31 Udgitla, ns Udgitha ta Agnih, Annudba, in the file staart Pratiharah as pratilara rast Pruti ivi, Sanjkarsava to the earth. ATTE N:dlanım, as nidhana 2 Now in a descending scule-Pradyumna in heaven, Vasudeva in the sun, Nâzây ana in the shy, Anirudlia in fue, and Sankarsaņa in the ear th—100 MANTRI 3 कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वांल्लोकेषु पञ्चविध सामोपास्ते ॥३॥ इति द्वितीय. पण्ड ॥२॥ Tingar Kalpinie, became accessible, belong H1, indeed a Astr 31, unto hın Lohila, chiese regious, worlds, the Resplcudent Ones 5x7f Urdlivih, below upwards Clia, and AT Åvrittah, above slownwards Cha and 4 Yalı, wlio pag Furt, this Evam thu fitta Vidvan, knowing marang Lokesu, in the worlda vzítų l'auclavidham, five fold art Sania, lları, the Harmonious 9 Upåste, meditates 3 These (ten) Resplendent (Forms), (five) on tlic ascending and (fire), on the descending are make accessible (all desired objects) to that (worslupper), ulio knoning thus the Lord, meditates on Hiin as the Ear momous, in His fivefold form, in the worlds 101 JADUY AS COUVEVTARI Now the tracı te ches tlie meditation on the Lord, in the fre-fold Saman In the pontence the carth ix fakira ete, nirima facis it wont appearse if thu carti ani titikira wora (no mi tho sine, this is inscurato linh Art oto bing mett. words or sounds can 1100 ho ohjects liko carilete The Commontator therefore, cuplung these by words stest, na ncly tliekir Irasti, lutgitha Pratikari and Vidbana lloc use there words Art of constant occurrence in thcac Klan las 'The woril Udgitha is the name of Varliana, Decause lle is sung ay tho Ilugli, thurough the nilable Oil Or llc 19 culled Uilgithia becaitse Antirra, ithe l'ásude 1, cte, come out (UxIguclicliuti) frolu luu. (I be onl Iztuz means Visue: y) Vasude in Lemg tle ſrst Anatára, or Torni, being tlıç lugliest person or Vinle ise iller Pristis a, (la = first, stas 1= borte or Ontion Sukar-ana is calleil Vulkmna, bezuse Sarkarnama the ins the destroyer, and Nail 3 lw meta destruction, tlierefore, Suhanni alone skin (link iris non erplanted it to the nomo of I'milzumna) le loud I'r umut issulled likt ry, Deellise he is ilie Creator or Vaker of lit ur creation, for hi means crcation Ili means ·II ADHYAYA, II KUANDA, 3 09 grow on it) that lucl is well known, and creation is well known Tho word Prati hira, is the name of Aniruclilla, the Supreme Lord, bocuse lle nourishes continually this would, in all its activities, therefore, the sustainer (Prathart 1) is called Anu addha Anotber mening of Pratıhartî is that he who se absorbs, all his forms agun and agun (Prati) un himself Artmitted that the words Dinkara ete, 100 names of the Lon how ro thoy appllol to tho earth eto This tho Commentator next answers These Pralyumin, eto, venlways nesulent in euth, etc, as establishiel la them rud because these aspects of the Lord jeste in euth, etc, therefore, earth, etc, get the name of Pradyumin, etc Thu word Pitlovi, etc, to their etymological meaning, prinruly klenote tho Lord, and berundurily, they denule earthr, ete, an account of their comectron with the Lord and existing for the sake of the Lord Recruse the Lord makes the crops to grow (Pruthanır), therefore we is called Prathuvi or the Cropgrower and second wily the earth is called Prithis because the crops Fire is callerl Aga Lechaise at devours (Adant) all, and the Lord is called Agni as [Io clerours the whole universe The Lord 18 called Antuiksın liec nise He sees (iksın) through all And nothing cart obstruct His gaze Tlus word is secondary applied to the sky, olcro also tliere 19 notlung to obstruct the gaze Tho I ord is called intarikna lectieu lle sees into the Interior of crery thing nothing olxstruets 14 20 the sky is calle! Intarihen because there is no object in lt to ubytruct ones Kiz The loul is called Aditya, because He tihea up lilo and Rap The sun is calleil Qulity? beciuse he takes up (Adana) pours Tuc Inrd 19 called Dy911 because ile erentes all 28 a paistame, (the vdis = to plas, to spout) Thielen en is called Dy 711, Dec 1902 19 nlso n place of Sporting on play Thus nll nines serils appli to the Supreme Ilari (7 ho bos brut pe 19 ne fonatriel by tomo - Clin worlls in the narend ing as well 19 thn desenling langu lelong to him who knowing thus thue meditatne. u on the fie foll Surama tho * »rlls TIL Acilanation 19 hoxerer Incorroct Tho Commentator slow this ly groting 211 14thority > It x he wlia karslur the Supreme Coul lui, en lle firefold forme in the solely for the fire forms truc tro ten full because of brng five ill the lither in love in the ver, or live on the ascending in fine mu tlie leseenlig ar go all his lelies even up to Moh-1 or clense ·100 CNHÂNDOGI A UPANISAD THIRD KHIDI M INTR वृष्टौ पञ्चविधसामोपासीत पुरो वातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उदीयो विद्योतते स्तनयति स प्रतिहारः॥१॥ Vrstu in the ram Pin Irvidd7 11, the he found the five fok 6 Suma the Harino itou, Huuho is established by Sam grela Upisiti one should adne let one medunte girant l'u pliah Prady aina dlselling in purovatn, the fore wmd the wind that precede thc mu go Inith llara catablashed by the Sim Blikti cilled Wilkira Veglinh the cloud Tally ate heco nes gather3 # Suli, lic. P15 Mvah 19 Prnstain aura usali ring a Yah, wlog Udg, Visudoor fama Vidyatate, lighrens F Sta 19 thunders #Sih, le AFAET Pratil arah, callc<l preur 1 Let one mocitate on the five fold Lond the Hormonous, in the rain, Padytimna in tlic wind, that lungs the sam clouls, Vâsndeia in the gathered clouds, Naravana in the runing, Aniruddha in thunder and lightnmg ---102 AL TRS उद्गृह्णाति तन्निधनं वर्पति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविध सामोपास्ते ॥ २ ॥ इति तृतीयः खण्ड ॥३॥ TEA Ud, ritage lahes up st ps 7 Tat, that fra Nidhanam, as mehanifa Vars!), 11111 द 81, Indeed अस्मे Asmar, unto tun वर्पयति Varsiyalı, males to inn 3 tia 1 deed Yih who एतन् ENu ths एप Tum, tlaua f Vidian, knowing Vrstu in rui पञ्चविध Panchavi. illiam five fold Sima liars the Hurmonious 3419 Upaste, ndorcs Sanhars ini in the ccasing (when it stops ring) To liom there is jam, md the Lorri skouers all blessings on hun who knowing lIim tlus, ineditates on Hrun in the lant, 15 tlic fusc-fold! Ilarmonious --103 SI ADAT IS CONFTIRI In ho molttes on an in Ilı fire-fold forme esisting in the for-wind etc, olitaine min, and for Jim through 'Ite live aspects Tanirima slovers all objeele ol enjorment lite li Yukth or released sals get Ti o brex hera 12 him!**no offret in the truth : 2015 Ami i Is the world wilgin login al ons groenta of Vattajırak Tlatix 110 Lon rretmattel Fritt trick malet till ostate of Alogen Tir Aromer intor ·ARA II ADITYAYA, IT KHANDA, O 1180 I'OURTI KHADA LIBRARY 1 MAYTRAL सर्वास्वप्सु पञ्चविध सामोपासीत मेघो यत्संप्लवते स हिंकारो यद्वर्पति स प्रस्तावो याःप्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः समुद्रो निधनम् ॥ १॥ सर्वासु Sirvain, in 11. अ-मुApril wress पञ्चविध Pain hardlnin the fivefold. साम Sima, Humthe Hat Inonmous उपासीत Upaltu should mediutte upon मेष leghrh, t eclouds यस्Yt, which सम्यते Simplavite that collect together into dense uisses, that mive स Sth that हिवार Hinali, 1s Tukari form of Samm inthia यत् Yal, wlinch. वर्षति Vars1tufoll (111 diaps) स Sahithat प्रस्ताद Prast in th, 12 P119 Ava form of Sant Bhakti य Yah, ulich (diop, of w ters) Fred Pencliyah toile ens1 19-2Spaudante Now Sah, 11! azalter Udgula, cr led Ni nyini or Hari य Yih, which प्रतीच्य Prichyah, to the west Sib tint fart Prutularah, called f'ratihtra समुद्र Samudray the ocean निधनम Vditainmm, called indiram Let one meditate on tho five-fold Lol the Ilarmonious in all waters Pradyunna in the clouls uhen they collect together, Vasudeva in the clouds when raining, Nanijann in the inters that flos casts and, Amudha in the rivers flowing wost, and Sanhai ana in the occan --101 BIANTRA 2 न हाप्सु प्रेत्यप्सुमान्भवति य एतदेवं विद्वान्सर्यास्वप्सु पञ्चविध सामोपास्ते ॥ २॥ इति चतुर्थः खण्डः ॥ ४॥ N7, 110 Ha, indeed ind अप्सु Apsu, in wate ' पनि Prin, shee , hec use the lord duellug in water, protects Door Ti psum in, der leil to the Lord called Apatt, attains the lid gee Aukti wala Boraviti, heconics यYh, who एतन Itu tin एR Erim tits विज्ञान Ads in, knowingly Sars nsu, in ail अणु Apsu waters. पञ्चविध P fieltanirdham, five-fold Sama, the Sama, JITriomou. उपास्ते Upaste meditates 2 ile who know mg this thus, meditates on the fivefold llarmonious, as sesuling in the waters, does not lllcar death in tonning, om gootting Release) posse440s the Loid of all water -107 ·102 CHILSVDOGYA-L'PANIS41 Y DISCOVI VINS (11113 111on the mediation witho tont fx his mo- speels in the mult now the hrati turches the natitish on the Lord i ull watery famed ol mit This khanh thorefore, 1190 npporting to tond and is not sure is one which deals with piscient things Ilo ulon meilit ites on the loud Nudyana u naters, and knons llim, that the Lord in lue Iuld even in maters, tioes not de los Remig drospeed in unter, because the Lord! Il in ddwells 11 atas tanud polects hum there) The sense is, he trio mietlitates on the Lord Nisijana, 19 dwellung in water, becomes reiciseci O the word Ipsumin nis bo pupluncil > Howo podaces the waters (aph sůto lie who producen watei ") 'The long u is sllortened and thus we get apsum Tote --The word puun 113 mins devoted to brigam Jon do son esplain Apsumu'17 19 Sirisanninº To this we reply, hecvash Miriya ordutx la witors i anelber name of Aurig inn i 1849ail lic u hoducils ita maters, or ho who tuotes on the $uchu of the waters if ajuns la z nic of Barsyum, then drijanariu would ho rywach on and rot npsum in to this works that the woni apsul 14 an example of tint class of worils in which the mildte turn is clucled The loll compared of conrse would hato been t44 endrin, but apsin inn shortenet fornu Best Mutagant is thic Inuer Chatroi ter of all, less not only in water bont in crşthuns llou is it thou mild that meditation on the Lord in the water produces such a lugli esult To this to rople, that lover is de otel to the Tere, but alue) silsitron Another alve to nort maised is line the poril apsa ia to the locatie case low da sau make this compons without remontu the cosas To thua wh reply, that in the compound the lorative C140-8gn is sometimes Not el dol Or woms tiks that the trant "apsu' i at all the locatle plural of Dutis 1 word in tim homose singular, 104 lt notes the Lord ha tunt it fe & compound of the worlu Ayu +BR menuing Mater jipuuluver But if it is a compound or two wonde 79 (water) 190 (prelucer) then the form would be aperum in *{th long gamit mot ayam311 with lart + Thusanos als 1% dae Scenec Fier Kn ALANTRA 3. ऋतुषु पञ्चविध सामोपासीत वसन्तो हिंकारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम् ॥ १ ॥ Mus rituelson, y Ruusu mi the es$35 Valo go, in 111 right, huowledge Pañchavidla, the five fold 616 Sam, the Harmo TIONS atera Up1s13, let oue meditate RA lasaptah, the spring face Habarnh, Pradyumsal 9 Gumth, the summer TETTY Prasti alt, Vasudeva 1 1rs, the Rams te llegicha, Narayana TC Sarat, the autumas Piest Pratitirah, Anruild ha 37 Hemantah, the winter * Nidlauam. Suraua ·11 ADUYI'A, V KHANDA, 2 103 1 + seasons Let one meditate on the five-fold laumonious in the seasons The Lord dwelling in Spimg as Pradyumna, 111 the Summer als Vâsudes, in the Run as Narayana, in thu Autumn dy Annudella, in the Winte as Sankai,aņa --106 A1 INTRA 2 कल्पन्ते हात्मा मृतव ऋतुमान्भवति य एतदेवं विद्वान्तुषु पञ्चविध सामोपास्ते ॥२॥ इति पंचमः पडः ॥५॥ fer Kalpınte, become capable of giving (clcz-e, &c), propitious lla, verily Asm11, to lm, his kitavah, the seasons THE Bitumán, Loru-protected protected by the Right Bhaviti, becomes y Yahwilo VTT Etal, this Lvam, curs. For detar, Irowing Has Ritusa, ru clie Panclavidham, the hve fuld 4 Sima Harmon10118 31 Upasie, miednales, adores 2 For him the seasons becomo propitious, and ho 15 piotected by the Lord of seasons, who knoumg Unis thus, meditates in the seasons on the lic-fold Ilaninoniou8 -107 MADIVA COVVFVTAN All waters have their origin in tho se 180ng and are cepelidont on BL 190419 There. for tho I ord 1040 he worslupped in the seasons Thokrati teaches this arut in this hanla But the betsouls are six, while the illning fyrius ant no only wit 1093/hk. then to mexlutato on the ax fola seasons 29 9 ) cet of the file fold Lond This is done by taking thio Hewanta anel bistrz seison4 18 one, thus reducing the numbers froin AlX to five The Lord 14 cullel Riti i ocrise JIC is right 001911994 or 1x cause to 18 Omscient or becau ffe gives to the episous les del rent quichem Vorruner thu 11TIONS nun given in Sanskrit to sensong are primarily oring of the Lord Thu Y santa rocans to who Encs joy to tho Das in hom le dwells It Is A co wpoint of troworl las4 GC221126 103 literally that where the Iord dwells an! ta' Ahortened form of the scrutan to extend , to kire jou Taki tu ta ly crt1 to Wabunt # 14811 bemg added in the midtte Tlze kort GRID 4 1 coupont of Curt riha r1 r1 means to give and gr m2 water the giver of water or it is derisal from die root gro lo cimdur swall HELP ! Lord W. Who a drzes up 111 sateis pod a) is called Ilu 19 called ap* becius lie mbowers or 1114 115 1a) all blessings on ile olm4 tle is called arat leurs le Fisch (reti) peuspurity (satu) his des per te cu flanta lecente Ifo (aniera cola (binn) Thas all these 19 UDC4 roarily the innes of the Lort llo get the five foliness of her own in the Mount (utunn) and Sigiran one Ile land har the Kfthe ruuns either Jyperlin lle perues te ton became Bin 1, litt rene ud thieru tuse Vleis callel llit sit bor, III 411 to win their leison illencs on became lle all knowing Dae wlio ime little on the list ſold the

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पशुपु पञ्चविध सामोपासीताजा हिंकारोऽक्यः प्रस्तावो
गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम् ॥ १ ॥
TIK Pusu, a thic 1mals Pade is the name of the Lord als
protec! =)) and bliss Plurilie AB-blissful Protector aray Picha
vidhnin, the file-fil Sama the Harmom us उपाशीन Upast let onc
medisc 71 Ajt, thic goats Aja is the 51 of llac ord also Inc
1995 to , 10 lirow the root vanicht nicily to honom It alto
assumes to close is by clinagmg cls into , au cluing the nasıl tenho
is honored on sou slipped . 7 ch 1117) los means of sacr111cla Aji Thic rool
vyaj to sacrificc becomes ni by dioppng ) lockarnle, l'uyuman
99 Avalt, the sliccpllie w d Ivt means the Lord 11sn lycrase lle is the
Protecto! Vavr to pro cct Ilc slccp are called " v' because them wool
produs foin coll «licu onda to Lukels ctc Heart Prnstivali, Vasudeva
FIE Gavih tlic C), the L rds calle
gau becausc lic gives suivalkit)
3761 Jill Udgital, N1119 2011 77491 A** 1), l olsen Ilic int is called
asut lectusc lic is the fashs+ 18 1) mover of 111 gatet fra 17h, A HLE Odla
79 I'n usah, 1981 Ilse is chissed on 1245, oncficial moals,
becntisc lic is thic ideal sacrifice fle world rests on the voluntu sicrifice
(f Man for luinanti The Lid my nisu cilid Pu 91 or tic Ducllet in
the town 47 Nida, Sahr:107
Let one modlitate on the fie folul 11110onous
Lord (ns jesiding) in (tlic s'tcrificial) amınınks, Pradyumuna
in goats, lasude u shcen, Nuiyanı mi cows, Andha
in horses and Sinhalatan Man --108
MANTEA 2
1
भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु
पञ्चविध सामोपास्ते ॥ २ ॥
इति पष्ठ. खण्डः ॥६॥

·II ADHYAYA, VI KIANDA, 2 105 * Bhavanti, legume (propitious), belonglia, indeed अस्य Agya, for lum TUT l'ašavali, animals quam Pasuman, one wino has or the Lord called Pa<u, the blissful Protector. Th Bisavali, becomes Yah, wliu at Etat, thus Evam, thus FC Vidván, h110Ving Pasusu, o ne ammals valeu Panchavidham, the five-fold. NTR Sama, the Harmonous 3T Upaste, meditates on, adores 2. T'or him ale all animals and he got the Blessed Protector, wlio knowing this tlus, meditates on the fivefold Harmonious in dlc (sacrificial) animals—109. MLADIIVAS COLYTARY. When the seasong revolvo properly and come in their das true, the animals also propagato. Therefore animals depcu opou scasou consequently, the arati now teaches moditation on the Lorit in the animaly This clipter also refers to the Lord and not to more animals Tuo Word Payuun docs pot met one who 19 rich in anuals, but it 10 compounded of three wortls, pa naning to protect,' IDONINS jov," u meaning the whoso naturo is thus' Therfore the worl lasu madbu 2050 EYSatual natur 29 to give protection and all bliss It is a line of the Lord That reloased Ryul who is dovotel to the Lord 18 callod 1'a umb Ortho Nord Pialamba muy mean Jio wbo get the Lord called Insu, all joy and protection, when released the worls ajsh, uyah, gwali, nava, puruga, do not mein goats, sheen, cotx, lorses and lyan, but they are all doll of the Lord Thio Lord is called Ajn Lecanso lo rendcb sa aja whaela memba wrdyti pamely, salvation obtained through snerifice The Vaja means 'ta go,' to throw,' the root Vouchint meanis to respect, to show honour le who lo worshippo (anehana) by sacrifico (a}a) 18 called aja The Lord is enilled avi, borcanso lo torteots (av1) The Lurds Avi protects all from cold, through to wool of the sheep, that is, ty Blankets, etc, made of the wool of sleer, onc as protected from cokl The Lord is enthol Cau been use bo gives Balvation wall, fur Gall meins to give or a good goal He is asra because ha mones quickest of all to is called Parusa bec2051 Do 1s tho cause of all fulness The Lord Janaidana is called Pusu bccalusc lle polects all, and Hles mature is all joy Tlie rossluppet of the Lord llam in all animals, becomes clovutvel w Hu, OL attains Bum, when lie gets releas The Tere is called Aja, because He is winsluipped (nīcliwa) by sacrifices IIo is called Ay!, 1 ben dwelling in sleep because He piofccts Inva), as the slicep protecta by it woul, conserted into blankets, men fop cold Tii Lord is called Gau becluse He is the best gou] He the Ilighest l'oison dwells it cow He n caller as a verruse of in swift motion Hei the sw ftest of all goes He is called 'Una Diecase He causes (ptt) fulness to all the pašus ci ammals nie thus words of the meanings, one as titles of Guil olles as the well known itunes of the wmals But in the plıcase blavantı his; i pisaval the nod pau ivah 19 taken in its well-known memog of animals cnly The storila Ajih, dc, arc erurlosed in the plural numbei in the State Lecause the lodling mani-fokl fine ·106 CIUÁNDOGY 1 UPANISAD SET EITH KID INTRA 1 प्राणेषु पञ्चविध परोवरीयः सामोपासीत प्राणो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोबरीया सि वैतानि ॥१॥ TOY Pranesu in the senses av Panchavidiam, atre hic fid iria l'arovaris th, the Higisest among the most exalted Para-high Para tu - Paro biglier, Paro + vara=Paros ara, highest l'uovulya, Higher than thic highest ETA Sama, the Humanious zett Upasita let one meditate Ho Pra ah, in the winell fat Hnakarah Pandyumna * Vak to the spcecli This l'rostávals, Vasudevang Chiksub on the eye la Udgubali, Nara yana in Srolram, in the ear staart Piaturarh Annuddl a #7 Mann, 10 the mind the com 101 sensory Prvi Nidhanım Sa ikai sana tertare Parovarijansı (they are ally larger than the lulest There is no fference in them all are the Most Higla none being greater tlian the other, or inferior to it Vai, verily on Etan, thesc (five forms) 1 Let one ineditate on the five-fold, the Most Higli (and) Hurmonious, in the senses Pradyunna in smell, Vâsudeva in speech, Nâzây ana in the eye, Aniruddha in the ean, Sanhaisiņa in the mid (manas), verily (all) these are (equnlly) the Most High --110 MANTR परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य ॥२॥ इति सप्तम घण्टा॥७॥ qata Paro ariyah the attale ment of the Most High Ha, odced ha sya foi fun WEIR Blasati IS 994 Pa ovariy asab the most high Ha, indeed mora lokal, worlds such as tikunth? A jamlasana Svetadvipa tar Jajati, conquers obtain Yah, who War Erat, this Evam thug fagg Vodvio knowing PT Pra lesu in the se iscs पत्रविध Pincharadhan the live full ginta Pnevirly all the lost light Sama Saman, thic Ilarmonious 391 Upas e, med inte» m ili tu pauiclavidhasya, thus lias been taught the nicditation of the Lord having five fornis ·II ADIII ÁYA, VII KUANDA 2 107 2 For him is the attainment of the Most Iligh, and tlie conquest of the highest world, who knout ing this thus, mcditates on the five-fold Harmonious, the Most High, in the (fire) senses - 111 MADHTA & COMMENTARI Having mentioned the neditation on the lord as dwellug 11 animals this landa now mention tho meditatiot on H m 29 dwelling an the senses Becluso the senses are dependent upon men ind animals The word jaro ar y th occurs in the truti passage The Commentator explain it thus - That which is higher than the ingh (prrının) is called paro (pue+ u paio The u nieans better lugher, und 18 1 sign of comparatas degree) He who is higliei thun thus paro is called parovaram He who is higher than this para arım esen is called provariy ah Note --The Commentator uses the word piroiangaknje in bis verso it 199 tle samo meaning as parovariyah Though in the 8th Khan la of the lat adhyâya this word was cx plained as noro excellent that was n slip of the Commentator He evidentis rectiles that indocuracy by quotu g an authority in which this worl or rathor its syllables are explained Though these formos like Pradyumna ote are separate and exist in separato objects set ther are not one bigher or lo ver thea the other All of theat tro equally hugt All of then aro entitlel to the enthet of jaro ariyal Thus the commentator next says - All these forms of V sau are encl of them the Most High, the Most excellent, in every respect and very where This parorariya attribute belo: gs not only to the Are fall aspects of Vishu an avelling in the senses but to these flie-lull aspects of 19 iu wherever they may be wheti er in the folus ete or anywhere else TIerelore the commentator his used the words in overy respect every were There 28 indeed no distinction between these forins, one is not biglier or lower than the other, bec vuse they are euly always equrl If they are all qual, how are they called the most bg? Though thogare all equal among theraselyes yet they are b gher than everything else so the Commentator AY'S - But these are nu eers iespect the Vost High compared to any thing else that exists (The worla, mina cte pr n grily a e the names of tle Lorl neeon lurvis tho tra applied to the senses) Thus the Lord is called ru ini because He is the Gunde or Lender of all pict:) He is callest speech) because Ile 9 alipava the relerlei on the speaker of all truths or because all riords are His names He is calle i chaksuh (eje) becruse lle sees all in all trines Ic 18 calleil Sotim e11) Dec 118° Ile lears als ass eierstlung or because lIe guies to ese thing the power of beanmg He is called me because He is the pic thinke: oi ilie a hice untra os counsellor) ·10S CRUANDOGYA-UPANISAD of all: or because lle is the mantri or Guivie of this whole visible, perceptable, cognisable saljeetne world Tlans onc Land exists in Ilig five-folol aspects, in the senses of all living beings, and is consiliereci 119 five-folit. In tho Aruti |1991ge "prrotariko h4 911 blarati. tho oril porotrifu mast bo talen 19 "girer of role 140" How do you translate the suine wonil, in the same pasanga by two different ways, namelr, 10 one pinco you crplain it ne theme of the Vogt High and an annther place is the state of attalning sulation? To this tho commentator an. ANCIS Bualıman becarnes llis paosariya, namely his all in all, because lo gnes to him all that he wants Note.- In this chapter, in the preceding hhun las, no had such morda as anuman Ratanın, 72min, etc, all meaning 'desetel to the Lord,' or who hre attained the Loril called by auch med 19 per fitn, már." ete, so in the passage also tbe vurd parogariya nust bo so explained 15 to be in harmony with the prestille explanation Therforo the last Puravarin is explaineal asi ono wln hus attained the trovariya-the Most High' EIGHTH KITANDA. MANTRA अथ सप्तविधस्य वाचि सप्तविध सामोपासीत यत्किंच वाचो हुमिति स हिंकारो यत्प्रेति स प्रस्तावो यदेति स आदिः॥१॥ w Atlı, now For Suptas diisya, di the Seven fuld, now is taught the meditation on the Lord having se en forms of Vaclo, lo specchi, in collection of words RHÁT Saptwidlım Sesen-fold Tu Sama, Saman, the Lord called the Harmonious gria Upasiti, let onc meditite Yat, what, (sentence). Per Kucha, wintsoever 79. Vaclish, of speecht, in a sentence @ Huritti, the syllable hum, a sentence liaving humanit in such a sentence resides the Pradyumna aspect. # Sub, that Fats Hukásah, as Higkarah or Pradyumo. a Yat, what (sentence) a Prarti, the syllable pra; a sentence containing the syllable pra in it, is the abode of Vasudeva, siar Prastavab, the highly praised, Vasudeva Yat, what I Å II, the syllabic a sentence having the syllable a at: Sah, that are Ádih, the aspect of Lord caltert muli, because in the beginning (Adi) tie appears as n boal (Varahu); thus Vardha aspect is called Ads 1. Now is tanght the seven-fold Let one meditate on the seven-fold Harmonious in a sentence. Pradyumna in that sentence which has 'lun' in it, Visudeva in that which has "Paia"; Varaha in that which has "2".-112.

·IT ADUIAFA, VIII KIIANDA, 2, 3 109 MANTRA 2 यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुऐति स उपद्रवो यन्नीति तन्निधनम् ॥ २ ॥ Yut, whiit (sente ice) ja tia Uut, the syllable ut, tlic scntcncc linving thclable ut & Sol, chat at Udgita, Udziel11 Nariyin nepoct 27 Yat what yra via Plats at, the sentence linking the syllable path is Patihara or Auruddha, a Yu, what sentence CHIES 39 Upa 11, thc adable upa, att #Sah, the Lord. K? Doad 101, called upadlava, lle cause of calamity or upadiavi In this spect the Lord is called Nrisuht and is the cause of all national calam tics or imsfortunes 7 lat wint fa NI 111 lie sentence contain the syllable ftat, that 1949 Nadhanim, called Niub101 or Sarıkarsana 2 Nârây ana is in that sentence which hns the syllable "Ut" in it, Aniruddha in that which las. Pati," Nusimha in that wluch luas "Upa," and Sankarsana m tliat which has "N" in it--113 MANTRA 3 दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविध सामोपास्ते ॥३॥ पादोह एतन् Eat इति अष्टमा खडा।८॥ a Dugdhe milks out, vis, gives the reward The Lord is vak or Epeech gives the reward to the won slupper A Astual, lo le 11 Vagdolam the mill of speech, vis Moksi, tie reward of the speech or the knowledge of the Lord Releasc 4 Yah, who STT Vachah, of speech 18 Dohali, milk Anna van ruch in food ar Annadali, able to eat food, healtlı wara Bhavati, is becomes • Vah, who this एव Fvam thu Finn Vidvän, knowing aclu in speech Supravedim, Seven fold HR Sama, Saman ya Upisic nicdiatcs or 3 The Lord gives to him Release winch is the milk of speech He becomes rich in food, and able to consutne food (ucalthy), who hnon ing Him thus, meditates on the seven fold Harinomons--114 MADHLAS COVVENTARY Hlaying thus deserihot thin five fol i neditation on tho Lord the truth how menti:1139 seven full meditat on on Elm The words Takár Druetara Uogatba and Pratstari hao already been explunch before 19 the names of the carinas forns of the Lord, mely Prady opinn, Vasudeva Narafina Apiriduha and Sanh15918 Two store times are pow ·110 CITANDOGVA-UPANISAD 1) mentioned Thes 10 Mill, and trai The Conincutator, therefore cxplalns tlieso tno tvorela byt quoting an attoriti - Thus it is siu! - The Lord is called it because lic is the cause of thic beguumg of Kilpi, (and the word âdı means degunung) Ilie sportful Lord Keśna Fuoself in the beginnug of a Kalpa assumed the form of a Varálen'le therefore, tles form is called Art: The Lord is culled Upuasa lor public calamig') IN 1919 Avatíra of Nri- Simhar, becuase in this for He destroyed the great oul doet called Hunyihasipu flest ose may thu that the syllables Hom, I'rs i Ut, Proti, Upa, ani! Ni z Itenteal with radnon, etc, the Commentator now caplain this drut In a sentence containing the sy Nahle 'Hom' the Lord in lles aspect of Pady nman constantly resiles, in a sentence contrınıng the Ryllable "A" the Lord in the foun of Vrália 'Brar, lins Hus aborle, in a sentence hnung Tan, da alls Pasuder?; similuly, thie Lord in His aspect of Nari yint 19 19 tlint ence wluch 112 the syllabe “Ut," an His aspect of ammuddha, Hera in the sentence which has the syllable " Prnt", in His wwpect of Nasınds (fuas-lion!, He is in that sentenec, which contain the <lable "l'p", in lius 18pect of Srih-ann, Ile is in the sentenco ilme In the syllable "N" This shows that the syllables Homi, Pri toy are not namce of mere syllables And it been so, the proportion one should meditate on the werend Lord in the scucher, become meantugloss These, therefore pre miglitr expened 39 Rellal tod oceurringin sentence question af ses here what is the legati of that sentence on wlasch s me one of these seven Ruthles dou's not necura Te ihus the fonmentator replies - If any one of these syllables is absent from a sentence, com as are present in it, thier wil he te Derntis of the sentence it of tlieso gyllables am 0jo 19 omntted so many as rewra vull regulate thio Desati o the entenec Tiius he who sedlat tes al mass on tlic All peruacing turn called vil, in les sejen Solil nspect, fr Hom the Lord torcomes the Grer of all desires axo? objects (literalls lreomes the wilher of all slijects for from ) Niitit KAPA MANTRA! श्रथ खल्वमुमादित्य सप्तविध सामोपासीत सर्वदा समस्तेन साम मां प्रति मांप्रतीति सर्वेण समस्तेन साम ॥१॥ 99 Alha, 110W Khalır, then mum. 11 were Adityan), Sun, urd called Aditya, and duelling is ille surl, Cartu Saptavidham, Sexet-lald, hrring seien forms 414 Sains, the Simay, flarmoniouz areira Upastia, ·II ADIYAMA, KANDA, 3 111 let a man meditate. iz Sarvada, ala aj s 6: Samah Suma equal, ripar tial i lon, thereforc. A Sima, the larmonious, the sanie ATT 81111 farii, Mam prati iti, towards me, towards mc thu» (thuk all) RIO Sartena, by all for all *** Samalı, same, cquaily. 7 Icua, therefore 4 Sima, the Harmonious Nou then let a man mulitate on that Loid called the Sun «ud 10mg in the sun, laring tien loins and called Axlity Botluse He is always the same, therefore He is called thc Sama Every one equills belys " He looks toxuds me, He looks towards zue, therefore He is called the Sama, the Harmonious -- 115 MAMRI 2 तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिंकारस्तदस्य पशयोऽन्वायत्तास्तस्मात् ते हिंकुर्वन्ति हिंकारभाजिनो ह्येतस्य साम्नः ॥ २ ॥ af Tasma, in that (Vasnu neng seven ins and deelliig talc sunt) The Imam, tliese Tiro Sirvam, all Bhútam, creatures men, animals, etc | Ft Antasattant, refuged dependent at In, thus fare Vidyar, let him know, let him meditate nea Tusin, of that (sun) Yat what yu l'ur , bcruc Udayal, rising (vie , tle time before I SUS, 10 tline time) # Sal, le Page Hukäral Pradyumnja 11 Him (wellung beſote surise) Asya of Him, re, the Lord called Sam 909 1 thivals the arrivals अन्यायत्ता Anvayittar, relugel तस्मात् I asmit, therefore ते le, tley हिकुर्वन्ति Haukui vauti, Uiter Hun FETCAT hasablay wib (they) stise the htukara, 14, they are dependent upon and protected by Prady una fHu because watu Ctasy, of the Lord to the sun EITE Saninal, the Lord called Saman 2 Let him mellitate thus - All these beings are refuged m Tlum' Pradyumna is that form of Him which exists in the time befoie the sun rises By that for all ammals are protected Because they are protected by that form of the Humonious called Hinhâia (Prayunna) tleiefore the nttei huin before the sun isCS —116 MATR 1 3 अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या अन्वायत्तास्तस्मात्ते segla#ITAT: AT&APATAT: SEATSHISAIT ENTRE साम्नः॥३॥ + ·119 CUHANDOGY A-UPANISAD 14 Atba, now 47 Yat, winch (form) The Alamodite, to the first 1 tsel (residing Sah, llc ETT P'ra tavi, Vasudevi tiral 27 As} ], [ His FEAT Mostali, nien. 14 Anvila tllt, icfu.cd, dccldent TIR l'aseat, therefore Te, lisey malaatst Pr sintomah desire Iguaisc ur love, undertaking, entei prize FUTHAT Frakınsahamah, disimig celebrate or Praise TFITTAA Prastavallajin ih, lependent on Prasilva (Vasudeva) a beciu & ERE tasya of this Lord in die suu साम्न S1m7', of Haimolleus 3 Non that aspect of the Lord which is in the time tihen the sun has first iben is called Plastivat (Vasudeva) On this forin of His all men are dependent And because they alo teluged by this form of the Harmonis called Piastáva, therefore, tlo, lose all enterprize and desile piaise -117 M1A\TRA . अथ यत्सङ्गववेलायास प्रादिस्तदस्य घयाश्स्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्भणान्यादायात्मानं परिपतन्त्यादि भा- जीनि ह्येतस्य सान्नः ॥४॥ ** Atba, how Yat, which *7775arat Signavelayam, the inne when the cours live been milled and are lowed by the cowheads to suckle their youngs, 11 wlien (c cows arc Ingether with clier calles , 3 muluttas alte culy dawu of about 3 luurs Sah He w Aduh, Varain called Act FR Int, that 74 Asya of His garfir Vay? ns, the buds सन्वायनान Anvayata selugeda T251117, therefore if fans they प्रतरिक्षAntansk se, in the sky Trufa Aparambhanam sabut support प्रादाय Adara Holding 7 âtmanae, themselves ataiza 1'1 plantı, fly about me Wrera Adablajın, dependent on the Adt or Var ha formelle becuse Paty Ltasya, of 1113 ETG Simuch of the Ilarmonious 4 Now that form which is in the time of Singara, that is called the Adı 0i Varahi On that form of His, Buds aic <lependent Because they we dependent on the form of tlie Hall ruonious called Ådı, therefore, they fly about in the sky without support, holding theinselies-lis -The Dirk purkisjes Bere 11011 Suldkiss mo by hollong thomselves talian Afumam) that is by sult restraint and conteol of broath quars to poner to anyo in the sir Who are sets of bleskus Vudni Tkese Sikhs pf niepts are tighor than ones Intly the Devas us atskir or the larlalardan is their protec tor they frusuk mi ke hy of graus 41341 Mote alot (reely (rs i planet > ilmnet, Jrom sta to stara ·11 ADHVAYA, IX KHANDA, J, O 113 MANTRA 5 अथ यत्संप्रति मध्यन्दिने सउद्गीथस्तदस्य देवा अन्वायत्ता- स्तस्मात्ते सत्तमाः प्राजापत्यानामुद्गीथभाजिनो ह्येतस्य साम्नः ॥५॥ Atha, now Yat, vluch (form) na Samipall, just at vi Madhyandiac 1: tlic midday, noon Sal, Be. It Udgitha, Narayana a rat, chat for in. Asya, of llist Devali, the devas TRT Anvayattab, refuged EATE Tasmal, therefore à le, they T Sallamah, besta Atstrarar Prajapatyanán, among the de-cendants or Prajapati ATT Udgitliablajinah, dependent on Narayana RH, because gara Erasya, or Hes, a Samuah, of Harmonious 5 Nou that for which is in the time of exact noon oi mdday that is called Narayana On that form of Hia, the Deras are depondent Because they are dependent on tlus form of the Harmonious called Narayan i and aro His Holsluppers, therefore they aic the best of all the desccudants of Prajapati — 119 MANTRA 6 अथ यदूर्ध्वं मध्यंदिनात्यागपराह्णात्स प्रतिहारस्तदस्य गर्भा अन्वायत्तास्तस्मात्ते प्रतिहतानावपद्यन्ते प्रतिहारभाजिनो ह्येतस्य साम्नः ॥६॥ अप Atha, now 47 Ynt, which Urdhvam after anorama Nadliyandınát, midday Prak, before I Aparálinat, afternoon. Sali, He face Pratiliaral, Amiruddha lat that अस्य Asya, of ths गर्भा Garblal, geims #14 Anvayattah, reluged Fete Tasmat tlcrefore Te, they fagal Pratıbritäh carried from the body of the father to the womb of the mother) Fid Na avapadyanie, do not become destroyed WaGICANTS Pratibarabhaziah dependant on Aniruddha & H, because Faru Etasya, of His Fra Samnah of Harmonious 6 Now that form, which is in the time after midday and before afternoon is called Annuddha On that form of His all gems are dependent Because they are dependent on this foun of the Harmonious caller Anruddha, therefore they are not destroyed when Carrier from (father to the mother) --120 Note-Tha germs or garbhas are thoso javas which have failed to evolvo themseltes loto Deyas or 5 dd has (Birds) or men in one day of Brahine or a Kalpa These Jupas -- 15 ·114 CİHANDOGYA UPANISAD carried from the old planet to the next planet by adiruddas Ther are all in a state of perfect unconsciousness They become 57rbhus The word pratihrite of the bond is very etpre-19€ It sboys the carrying of the gorms front a dşing out system to a jast bora Torld Aniruddha portorips this function MANTAA 7. थ. TESAURTEREAMEAIHATCH उपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुष दृष्ट्वा कक्षर श्वभ्रमित्युपद्रवन्त्युपद्रव- भाजिनो ह्येतस्य साम्नः ॥ ७॥ 49 Atha, now Yat, wluch Urdinam, after ma Aparali. nat, afternoon of Prah, before Aslamayal, sunset Sah, He 779 Upadrasah Nrisimba तल ratthat प्रत्य Asja, of lis सारगया Kran th, wild beasts, the auimals of the forest 4711 Anvay attils, refuged FERTE Tasmat, therefore rc, they en Purusani, men en Dristy7, secing Kaksam, lurking or landing place, a forest of dead trees ** Svabliam, a den, a hole tiar Its, thus thinking that it will protect) 391T Upadrianto run (towards them) 39TRIT Upadruvablituah, dependent on Updrava fi Ili bccausc. Frey Lisy, of His R$7: Samnal of Harnionious 7 Now, that forn u luch rules the period between the afternoon and the sunset is called Nuisimlin On that form of His, wild beasts or Irazıls are dependent Becinse they are dependent on this forn of the Halinonious caller The Nrisimha, thoicfore, tlicy run towards the forest and the clons, when thoj sce a man (i lunter) — 121 Vor-Those arangas aro seml freman being which dwell in the cases and dens of thoxlying out workel They aro bisher turn to Carltag and loner than the latria NITRA 8 अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्त स्मातान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमा- दित्यर सामोपारते ॥८॥ इति नवमः सण्डः॥९॥ ** Atha, non 4 Yz1, hch4 f'ratham 15thmitt, at first Bettn l'at, thias fave Nidhanam, Sahkarsanam re that Asya uflis FC Pitarals, guitris 1 Anvljatah, scluged ATKE Tastat, therefore i Tats, tu (pton) AV Aidadhti, put donn (fter a pindin fermîr Nichanabha, nah, dependents og Sidhana fp lt because 9714 Esasja of llistat Sandah, of Harmonous QT Exam, thus mahlalu, indeed ej Amum, that i Adityar, the sun fitxellugan clic sun) MTV Saptaudlam, sesco ſold m Sima, Saman i Upiste, pac med hats upon.

·II ADHYAYA, IX KHANDA, S 115 8 Now that form i huch iules the period when the sun first sets, is called Sankarsaña On that form of- His the Pıtris are dependent Because they are the dopondonts of this form of the Harmonious called Sanharsana, therefore, the ignorant even put down the funeral cakes for them Thus he who meditates on the Lord called Sinan, in His seven-fold forms, iesiding in that sun, in this way (gcts rolease )-122 MADHYAB COMBYTARY The author now mentions the meditation on the Lord under sevon told Sinian According to old commentaries the present chapter is thus described - In the first all yiyu anong the fire fold it has been explained low one ougbt to think of the member of Sima 19 the sun What is laid down now is that one ought to think of tho sun as the conpleto Samt with due regard to its members and then he ought to meditation upon the seven fola Sadia The old corumentators have las taken at to apply to the visible son This 18 however incorrect Because the visihle gun is not always the same to all and it is not tho religo of all cresturos These lowever sre tho attributos applied to Aditya of this khaada Therefore the Aditya mentioned here can not mean the physical Slin So the Commentator says So also - "Let one meditate on the Supreme Viary called Aditya, reading in the sun Ho has soon aspects or forms, He 19 called Sama, because He is alivys the same (Sima-same) He is called Sama also for the reason, licorusc (every one thinks that He is his special bclosed) und loves him only They say 'He faces me He faces me Thus because He 18 seun by all in one s own direction, therefore, He is called Sima from Simy dristi ol sameness of vision Objection - The Lord Vis na ros ding in the sun is not visible to all how is it possible then to say that because lle is same to tłu wyes of all therefore He is called 8ama ? This objoelion 18 answered next by the Commentator - The sameness of the vision of all 18 with regard to the solar orl}, and VIH is tlie cause of this therefore, all gee Vaynu or the solar orb huy own direction (Since He is the cause of the parallel ray, of the solar orb therefore He is the real producer of this sameness of vigion ) In this Lord V-nu alone is verily refugel all diese cipatures Before rising tlus Loril Vastu is called by the name of Prasiyumna (Prn=before 113 11=light) He is the support of all anuals lle is the self on whom diepen i all animals On nising He is Vasudeva similarly (and this Espect of the Lord dwells in the risen sun) He is the refuge or support of human beings Similarly the lord in His aspect of Var ha resides in the sun at the time callcil Sangevr (namely when cows are taken to be milked) At the Bangara time--at the t me when the rays are put forth or at the time when the valyey are sllowed to be with the coves the form of the son that a pears at that ·116 CHUANDOGYA UPANISAD Jet born time that is the Adı Bhakti, ie, the sillable 'Om' This is tlu ord uacy explanation of the word It, lowerer, is the meeting (san) point of two plants or globes (miah) -the strat pirine which leadway between the Home and the Dorn-Super human bit sul-divine In this form the Lord Visnn is the refuge of all Birds Similarly the Lord Visnn, called Nariyana, dwolls in the middas sin, and Ile 18 the support of the Blesas Next to st 13 Apiriddin 'This is the aspect of the Lord Visou dwelling in the sun, after midday, but befme afternoon In the form he is the support of creatures tho are still in the womb, and not After that, namely, in the sun wluch appears before siinset in after afternoon, He is called Nri Simlin and He is the reluge of 11 wild animals After that, the form wlucli npperid 10 tho sctting sun, is calleil Snakan ana Ele is the refuge of the Patris This seven fold Visnu should be meditated upon lle who thus meditates upon Hun, gets the Highest L'ince (alter) becoming free froin the ocean of Simsåra" Note-This describes an evolutionary period of the Day of Brahmi Just before Bm riso, 1 e beforo the advent of man on this eprib, ammals appear on its surface and the Lord as working through animals from H19 suat in the sun, is called Pradyamna, und the cosmic noto of the annual world is bang Then cones humanity on thus carth Tho birtis of humanity is poetically likened to the FIBER siin The Lord working through men from the sun is called Vasu Deva When through course of Eges humanity evolves into imychlo beings called Birds or morers-iA space, then as the period just before tho midday of creation This Bord period of solution has yet to come When tlus perin will dyr, thea wen will possess the power of moving freely through space going frou and planet to another, and not tred down to this earth as they aro at present Whether they will do so in their physreal body or astral body will depoud won the wount of ovplatton rindely uach man After this Bind period conies thic Deys jerm of haminity The mi is not from 10 mic not only in tho physical and astm) bet through the Dora work atan It 19 at the period that the Devas ml treely with unen, for wen bate became Deva Illo The ja the culminatlog poent of Balmunity and the Lord in thus aspect is called Airlyana Then begin the decline Tho hamanity p13909 out from tho world Into tho subtler regionalt no longer exists ou this phyaleal globe Then caule the gestation stato in the higher plane Tbia stato is called Garbl 1 or womb and the Lorul peelding oyor this state in calle Adlrpd Ura atter that comes the manifestation of licing list men and hall bests TIese beluga eslled upadrırı-calanties tuisfortuner, monstres ars on the astral plane and are callesi Arangas or wild breasts also Theso arru the Turrillo Olled the great catalties "The Lorl pecaluing over them is called ham-Sanhin the Man llon When the close of the Day of Brabri come three souls which are still on tho Bubller plano, Lecond the areas of futuro erolation, th of Azo called the Pitris The Lord presiding oper then Hell Saukarkan Thero litris tako birth on the new globe of tho new ayston and *** Plaval again in the same onder bs men inils Desan etc Hut what lccand of the men who hail coltel ap to torze? These belage, either femrin ne tulers of thoner worla, or pay out to bigler erolution Only the Garbhis tho Anunyag and the little erolyo As a rato ou tho new flote, and not the Deras 11 cilin and the men of the past Day Tho Commentator powerplain the phrase therefore the moro in the alt without da opport ·II ADIYAYA, IX KHANDA S 117 Is Varalia (the Lord as Var ha) supports all, thc efore the Birds who are refuged in that form, arc apable of mouing in space without any support (May not Variko densie gravitation that leers att stihs and planets in their proper placno The Siddhas onllet Brdu hare the power of nosing In space, because thes are porghoppers of the Varaha nspeet of the ord l'he Cornentitor nos explains the p1897go "Therefore they make the sounds of Ju111 because they are &larits of the sman' They make the sound hirt, because they he dependent upon Vic Lord Dated 110 111 (Pradyumna ) Thran190 cuplalu tlo phrase "sharers al bankar, I, refuged in the Lord called Tinkara The Commentator not explain the range "Therefore they love prostatı and prayisi beciusc thoy irc skarers of Prastait' The two words practul and prhaus Ato not synonyms Bocanse men are dependent upon or refuged In Prastia (Vasudeva) therefore, they are Incers of pinstuti, 1 e, ní novel undertakings, ndier tmes nnd enterpuses, nud of prisansa mi prise and cclebreties. Thus 18 , because Vasudeva calle I'mstår i first of the Aviarns or inunfestation, and the presideng deity of pruse and celebrity, The Cominentator next explains tho passage thereloro ther aro the best of tho descendants of Prilip bocause they are sharers in Udgitla Tho Devan lave not hoeome beat morels because they are dependent urna and refuged in Wrigant, for them the animals and mcu ako xanlil have become best because they also aro dependent upon and returul in the Lord In Jlis forn of Peadyumna Anil Varadera ou all forms are equal in greater The Commutator 14Were the objection - The Desas hue become the best of all descendinty of Prajinati, Tiec 19e they worklip and meditate on the basel 1.9 full of all perfect quey Tlus 14 (lenoted by the etymolngient meaning of the word Nariyana itsell It is the xorship luch lige nude the Deras pre-cinment anel motlong else An objector was bow do you say that the Decan became lyst of all creatures by the more rahip of Natuyana asfalt of all oferitont qualitie when we and then in Vadba 11111 etcmen17 is loade that the tas besama bint of All creatores 1 Horuhipping Venueva, ete So the worship of Wardyana alnie in dient To this the Carucutitor 3 If the other fons biho Prvlumna Vasules, &, arc sorsluppeil A Mull of all perfect qualiththen such sorsup also becomes the worslip of Niruana in led and pro lucen the same ellert But how the worship of outur forand can be me the worshil Narisana, merely by the lact that und sorbipas ! int that com. fall af all prfect and ercellent qualities. To tbls the Commentator autor Because the anl Yunan means hlusally lie wino is full of all excellent and perfect quyhties, therefurt, the worslap of any form mitle ·118 CUINANDOGIA-UPAXISAD Llio notion tlmt it is full of all porſect and cxcellent qualities 18 the 01- slup of Nazaj na in iis literal ense Arr means orl fault 11+ara=nira from litt sk up fault' Ottalities in Wilch there are to blt misli or faults are onlinl niet of fruitless crculent perfect qualtties Agani elle refugalne llu tho is the male of all frultras nerellent Rpd pet feet qualities is elleil Nurlyann Sincn the germe ve under the special protection of Annadula, therefore, they no not destuosel, though currico fiom the loc on louis of the father (to the woml) of tho inother) On the continry, they likcrease thcienn On the other land, eiergthing clse lihe food, etr, entering from outsule into the Ry stem becomes 199imulated with the mystem anel 18 so destroyer, but not so the germs wlien this entri the boils But what is the anthorits that the Lord u Anirudal pintort the permis Tho Connmontatur quotes n bruti in support of it As sira 1 Sruti (Rig Vedi, 181 1) 'Vny Dati in tlıp germ fni Th.cc" Because Dhiii herc mains the Lord Annwellin anul not the fou faced Braluna But how do you know this ? Pomaso in the preceding passage the Lord 17001 is meculioned and in the whnle lusin 18 n praise of the four forms of Vianet Because in the preceding the lines or pada Viani, Tinator and Pmjipati me mentioned and mn the foniti ime Dat? occurs, therefore, these are inferred to bo the fom forms of V2-nt as mentioner tiere, wamek, Vagudesa, Sihkusna, Padsumnand Aniruddin The whole stanza uf Rig Veda 14 na follows - Vay Vienuforn au 1 mould the woul, mas Tuastar doli shupe the firs Prajiti cipel the feetus and th tr 115 the germ for theo But how do you say that the 11990 Trastà &e denote tle Pour forms of Visnu and are not tho nemes nt separate ileties Tlife the Cnamentator ansers by qunting an authority As 8159 text-"The fouining und moulding of the tomb is from Vasudion, the shaping of the form belongs to Sahlarla, the act of ejecting the child from the ronib called Nieht and translater! nose as expel the fetus is the proth of Pradyumnun wule mamuung the germ ja the womb and nouuskung it there, is the act of Anuruddlin" (Formuag tul nould ng the wonab means the poner to ] Loduce the son or it may mean the purification of the nomu Shaping the form means the onnstruction of the vuous limbe God orgues of the boily of the ehuld in the foetus The "ejectment means expulsion of the child from the comb when the time of delisery has approached Letting 1 the gerua mras upholding the fetus tr Tasudeva &e perform these functions why does the Tedic & rata not mention these games and why does it usc names like 114 Trasla, &c? To this the commentator angers by showing that these nanies etymologically are the ktme - Visu comes from the Vilm 'to persade, med Vast Dein also merns the Lord who peri ndes all, and thus both are one Tvaşta comes ·I1 ADHYÅYA, 1X KHANDA, 8 119 from the VTi as 'to slune,' and Shakar ana lo means the same Praja pati means 'bc who canses the offspring (Prija) to fall (pita) from the womb on the ground, and Niseka meins coming out of the womb, therefore Prajapati (o he who ejects the facus from the womb) is Irudy ummit Whule Aniruddla js Dhita bec me he pods (Dharını) the factus Idnutted that these lour ata ncs found in the Veday inay bo t 9 utentiell with the four names, Vacu Det cte but what are tho to Asins taca tu cd in the next stanza which runs as follows Bimvall set the geru set tlon tl e garm Sansyati May the Twin Gods bestow the germ the Asvins crowned with lotuscs To this the Commentator answers Kuna nnd Inma are the Assins mentioned in this passage The Commentator next explains tho pangago tho ani nals run to forests and deg Ironi men Because thio form of Nu Shalin nolls aliays in forest and dons tlıcıefore the wild animals when fugliteved inatuctovek run towards forest and dens for protection, even thougli then know not that then protector Nņi Simha is always there Becarise when the wall mis alc fughtened the Lord 14 Nji Sımlı: 18 always the protection Boumise Saghar ma is said to be the refuge of the Patris therefore, even the gvoiant put down or offer funeral calcb (Pendas) to them, otherwise how could these offerings the given ierch the dead ances tois? (Becausr Satkrani is the land of the Patriº le cuiries tbesc offormgs to them) Though there is no dilterence winong theso (fout) forms other in quality oi in name (for any nate it as goal to call us on the God as the other for all these forms we equally tho Dlost Haglu) jet 119 moet particular frourito name is said to be Nuayana Becuuse seuly all the othez 11 unes conjointly denote u lat tho single worel Narayana topx Obecnuse 1113 one of those nmes 18 equal to that of N ruyao' and can be as effect11€ is tuat name tl en only when it is meditateil upon with the full significance of the wod Nu yana that is with the notion that the Lord is full of all auspicious excellent and pefect qualities and the nine denotes the blue It was mentioned before that the Des is became ile eminent over 111, because they knew the lacing the nine Nu jin ind under stood it to mean the fullness of all excellent qualities ) Ilus vuly by nowing the significance of the name and hy b) worshipping the Lord, the Deras became the best of all the descendants of Prajapati ·120 OHHÅNDOGYA UPANISAD TENIJ Kuus 1 NITRI अथ खल्वात्मसंमितमतिमृत्यु सप्तविध५ सामोपासीत हिंकार इति व्यतरं प्रस्ताव इति त्र्यक्षरं तत्समम् ॥ १ ॥ Ta ut Atha ki alu, now then IMC Ammacamm com, sell standard. one that cannot be compared to anytlung else than its own self as gigaua or space has nothing cke to compare it with thası stself Or 11 may mers cual to cach other Uniformi to itself the Atimrityu denillese, one who lias crossed over death, conquered death Arar Saptavidlin , scven folal, (un llic forms of Pradyumna cc) ETA Sim, Sarnan, ce Harmoniulis उपासीत Upasıtn, let oue meditate Huuhara is Bukinn (las tiec syllables ) e l'iyoksarain three syllables 9717 Prastival Praslin (uns three syllables) se Iti, tisa lat, therefore 510141 cqual Now then let one meclitate on the sci eu-fold II.1- momous, whose forms are equal to cach other, and who is deathless Hinkâr a las three syllables and I'rastase luns also tluee syllables Therefore, both these fornis (Pradyumna and Visudes a) nic oqual to caeh othei (in knou leilge, bliss and pouer) -123 BLANTRA: श्राविरिति द्वयतरं प्रतिहार इति चतुरतरं तत इहैकं तत्समम् ॥२॥ are Aduh, Fist Vaila alt tl1115 Dvi, tvo Ahsaram, FjWahl (Rus.low do you wals. Jure gullshles" du hy addupuu. f'ratulára i cli lias four ssilablce ) Faet Piatharah Amruddha to thus a Clatur four # Aksaram syllablc mat Intah from that vis, from Pratihåra « lha to thi , 012 to Adashould be added Ebam, que, 11., the syllable praat I at therefore 54 Saman equal The word Adi 18 tiso syllables and the word Prattihâla has fou sillables, taking one syllable from the list and ulding it to the first both become tr-syllabit Theiefoio Vuralia and Aniruddha are equsl (in hnou ledge, bliss and power) -124 ·II ADHYAYA, Y KHANDA, W, 1 121 NAVIRA 3 उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते व्यतरं तत्समम् ॥ ३ ॥ 3x Udgitha, Narayana called the Udgitha. Par lt, thus wat rryaksaran, three syllables Upadravah, Nrisimba pe II, thus alate Chaturalsaram, four syllables faf Priblih, with three fafit fribhıl, with three Samam equal wara Bhavatı, becomte (Two games becue equi wat Aksaram, one syllable, 1 t, the last syllable of Upadravah s raroad Atisisyate, remains over, die, the syllable Vah is eccessive PT Try aksaram, tlısee syllables, viz, Vah lias also three syllables 1, 1, 1, Tat, therefore TA Samam, cqual (to the other names like Huskir, cc) 3 The word Udgitha has three syllables, the word Upadliava lius four syllables The three and three are cqual, the one syllable (of Upadiavall) which is left ovci, is also t1-syllablic, therefore, it also is equal to the other names, (like Hinkâra, Prastava, etc, and it is the name of Ksırabilhisayın) --125 NANIRA+ निधनमिति त्र्यक्षरं तत्सममेव भवति तानि ह वा एतानि द्वाविशतिरक्षराणि ॥ ४ ॥ Fav Nidhanam, Sa skar8211a fa lei, thus far luy aksarım three syllables Tat therefore 64 Samam equal 7 Eva, certainly way Bhavatı, becomes a lan, these (forms ukita etc) Ha Verily 4 Vai, indccd fufa Dvavın atıh, (wenty-two i Aksara i syllables 4 The soul Nidhma has three syllables therefore this name of the Lord 18 also enl; equal to the othei names Thus altogether there are twenty-tuo sillables - 126 MAYTRA 5 एकविश्शत्यादित्यमाप्नोत्येकविशो वा इतोऽसावादित्यो द्वाविश्शेन परमादित्याजयति तन्नाकं तद्विशोकम् ॥ ५ ॥ Carrar Ekavimsaig å by the knowledge of the isseny Irst, 112, by Kalkt denoted by the syllable a Na of Nidhana z Adityam, the sun the Lord residing in the sun sha Apnoti, gets garu Ekavah, in entyfirst from Kerava in the forehead Vai, veruly F Itah, from ibis, 118, from this body from the Lord Kegava residing m the forehead Asau that 16 ·129 OTHANDOGYA UPANISAD FTX Kallt afara Adityalı, in the sun fá Dvavimsena, ly lichnowledge of the twenty-secoud, vis, of Valı, the name of Ksirabdih ayin et Patan, above witry Adityat the sun ara Jay aty, oblayis, conquers m Tai, that the twenty-second) * Nalan, free from sol101 blessed Tat, that a Vifaham, destroyer of grief His devotees 5 By the knon ledige of the twenty-fist (Kalli), it man ioaches the sun (Kalkı iesiding in the ann), foi Kalkı is veully the twenty-first from leie (Kesara in tlic foieliend) By the knowledge of the twenty-second, he attains what is beyond Kalki He is the Gzieless and He is the Destior or of grief (of His devotees) —127 MAYIKA 6 श्रामोतीहादित्यस्य जयं परोहास्यादित्यजयाजयोभवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविध सामोपास्ते सामोपास्ते॥६॥ इति दशमः खण्डः ॥१०॥ na Apsou, gets Ellia, tsere (In slie earth tlse form famadagm, etc.) meran Adity nsya, of the sun (of Kalkı) * Jayam, victory, attainment Parh, above, higher qualify og Ha, indeed 4 Asya, of thırs, use of the worshipper wicemara Adityjay 11 after attaminent of the lord in tlic cun 112, Kalks 14 Jayah, atainment a Bisavat, beconies 4 Yob. whes Crat, this Lord Visnu 57 Evans, thus fuldvan, knowing werfer Amasammutam, untform to itself ways Atiteritu deathless bapta Vidham, seven fold Sam, larmentous sapet Upiste meditares en Shont armonious The Upaste, meditates 6 Ho vplio meditntes on this seven-fold form of the Lirnonious tlus, knowing cach to be equally (great ond) uniform with the otliet and Deuthless atlams (not only hero. the form insumg in the earth, or, touches (Kalkı ) the sun, and indeed a highei attamment than the maching the sun (113, iPaching Ksirabdhisayın) - 128 VADITA LOVEXTIN) The brati non trzelce themelitstion in the seren foll Lonlellahurmas showing that the thonght of with me and lot! attrl ales of knowleige 359 il pomer thero ti aimass att pred letween dirus, fro a Brat ad dowomanla get them kw 10 sach aliforence la Pradyumna &e, which are tho 1 ms of the Lorel Withne for have them jeudlarity and door from all other entities in this, that whilo to atter difor immunch ther in the momention of the quallis and quality of knowInga Ilice and poter Wiman Intelligenen jar ant activity fel these Diviar Fatma Arabelaidly antin usch other in far the three qoutled in concerned ·11 ADHYAYA, I KHANDA, 6 123 Che old viow is that this kbaq la relates to the well known Sama Veda That is WUNS Foi il 19 191p0syable for any scriptore or for the Sama leda, which consists of Hero borils tiposses this attributes of Leug itn i Sanjuta, uniforn with itsell or of lading beyond death Such lowever are the attributes 51en to it for the qualitas mormer of being refles, etc, tre mnapplicable to any Bripture But," says an objetor crea of the then as applying to the Lord, how can the Lorl fun nala to be inform with itsell because differences appear in the various forms that I 18 Ls (roru tine to time 1 02 though the words Cau und "Go, both dcnoto 10 same thing muely a cow Jct thoy nes not the sole so far as the words aru cuncerned Cheiofre the cpitlict that thc Toril is unifom in itself 19 not a proprinto To thay thac Commentator allswois bi quoteog ut authority - Ile who has no one else equal ouliko unto II, od whoso forms llu all equul and of the same kind, He is called " Atma Sannita,' sucla ro Vignu lle is called ' beyond death becruse He is deathless 1line Viu etists seven fola, limung seven forms called Padyunn , Vasudor., Vaillan, Nauyrna, Inuadilla, Nil Sımlı ind Sankave 1112 ll these for us, however, are equal in klowleilge, bliss and power lucording to old connicutatory the onls liik 118 sud Prostata are called tual ed aro sait to vo the nanies of Sum Todi Thus 19 an erroneous explanation, and is duu to not undorstanding the full significance of the words Tat Banu which occur sonian trucs in thc Khanda Ti e Commentator shows that all these numes Inhin Preturi, cte when 11tlygcd resolvo themselves auto three syllables cich, and that those which have a syllable loug or borc, become tri syllabic by adding a nyilable from another nuk, or ro jcctug one Tarts we have eight forms and naceg toentioned in this Khania cach of which is the name of the Lord ad dcnotey tlo poso8910n of the three attributes of Launlolyo bless and lower Ito following tablo will make it clear Aanie Inoxidge BI188 IONET lla rah Гra Tih I 11 11 h3 tah 1 tindran l'radina ! Pengtivah Asudev. + Adipra Varaka 4 Tbarah Aniroddha i Velgithah Ajriyana 1 Ugulu Nrisimba 7 Vidhanamu dunkarsaus 8 lan hpuradhapon F thah t pa NI 1111 h Aconitug to Madhya lah denotes the chth form of the Lunt (the foria that nie o the cosnuit occan) 'l ho tree albics of all the n71cs that in ctc belonging to the 1r10114 formy of the Tonl alisis de note the three attributes, namely, knowle Ige, by 2nd poucr, Alable by Azllable (Thus, cuery form ·I IDHIARA, II KILINDA, 1 197 1 controllcul by that Lure Viseu #Salı, lac 4 Tah, uliome Hivam this Llat, this. 1947 Giyati am, the Lord called Gayatra Siman ATT I'r jesu, in the senses i Protam, ut honen, refuged contra lled by Veda knows worth Printblayıtı becomes befocd of Vistiu dweling in tlic senses FT Sarvam, whole, all, entre 19 Ayuh, life, 113, release, Molsa En, attains यो Jyoh, all knowing जीवति Jivan, Inves महान् Mahin great. अभया Prajaya through offspring of sidom Pauuhiili, such cattle, or with Vedas #afa Blavatı, becomes HET Malin great witaf Kriya with fame HAFT Mahamanah, lugh muded BH Ssat, let (lum) bc Ta tus Vratami, vow, motto Let ono realise the gloss of the re-cold Honousons alte 1 Contri gimn in tlir sense Pradumna in' mm, Vasudeva in speech, Nani. jan, in sight, Amucillia in caring, and Sanhars in in smell That is, the Gâratia Símin als refugee m the Lord, residing in the senses le ho tls hnous this Gây atia refuger in lustiu, dwellmg m panas, becomes the object of affection to the Lord, gets Lufc Eternal, Incs als nll-knowing, and gicat in chulden and cattle (musriom ani! Vedic knowledgr) great m Earne und his son is Be luagh mundo"--120 ADIN 18 (OVE ST 194% (In this and to ten sucevealing hlian 11s is it writi muallin rr of time ** ceppy nel trme as I 119115 hamu Rathantin Aiman atr. und 24 tl com troller of those The PM Sunt han 10 show thirt the Lorldselle in Lienen die to Lo peilitatinpon in Alan 11 orion with this ad lition that Ele loetpreuves the temu nisam sinu er til alle fontroller of the muur The won Yanix II 1 Ara Be. In mot rant rri lanation since they were alreads xhipel de fome in han na onth The only New Yor in the hiinlam ruplanetair Manir, litri protam ir tam ayns 11 gol ) The ( intrn S12311 uans inter on in Ilari dielling in l'un 'Ilir uoril'intero en of tiՖՐՂՄՌՏ Jeug 11 apre-1/ of Ilomaning nii entut (prolle 1 li llani (Tlitis (TAIT Simon the ner of the AMUTI tollel la thlonl) Tho von CEMI that walk monstrative Imo and aluannw* **** (but has in Irlon fut at 4717 ** Roubinge rational Enfine trebate Then the wont in the Int tantr fit lil hinntifr Tis 1 women Gator anter The fare of tal Ht loss last the forum Sunn Reang mon troncil war toli-nudlitelling in the lining is als neni in dwelling in Irin? This is the res of the net!

·124 CUHANDOGYA UPAVISAD 1 not only possesses these three attumies, but its very name also denotes the sume fact) l'hough Adı has only two syllables yet tokiøg the syllable Pra from the beginwing of the word Platılan i zad joomug it to the numa Adı (tu nich thus becomes Adipra), 1o get both names of the Lord tri gyllabic (one as Adip and the other 78 Telman ) Tbc nord Valrasa flas four syłabies lis lhet aflauto is taken septraiely as mazhing one voril (Andlitself consisting of three letters Vah) l'hough ne Up'uliza thelable' ali I left all us excessire yet It is also the nane of Nuas zna and designatos H at four of the which sleeps on the ocean of !! But in the case of this 101d, unstead of syllables we take the tlaee letters iab as denoting the thiec 1ttzibutes Inowledge, bloos and powes thus tuis vih lecomes the name of thc Slecper or the occin of milk, and is also expresslie of huowledge bliss and power, and thus the Supieme Person is klenoted by this word 1a0 He who knows the meraing of the word vrh uttans the Lorel, leping on the ocean of space Bat by luoking limm in the remuning twenty one myllables, thio Lord presciug m the solu ob is obtained This venly Lord Vy-14 thus becomes poasenspel of twenty two forms of which twenty one consist of tuads of three syllables hule the last con sists of ouc syllable only (ah), and designates tle Sleeper on the occia Ilus tlo Lord Isis tsents two forms Ibe fou! fornis Praciyunna, Vysudern Vaba and Nursyanı have cich a triad so it, 20 thus tliev become taelte (ux-19 Thcy ale rulers of twche months and dinell u those montils and these presidw. certies of the montiis kue the tkelso cs beguining will hesita nud! the rest Ile fifth Aunuddh las ilreo for us the sixth Na Saha is also a w123 The frsti v osudila u tho iwo forms of Ni Suba form pentru mu this poutal presuiçs ol er tile fire suasons in the forms of fish, ac lho tund form of tlo hrad of Nrisitity (ino dire dy hro vecu approw urted by the scasons) iesides lu eartlı ud is called Juurligay? The trial of the seven uzusely of ile Saukarxant consists of tliree forns namo- 1), Rum Krisu! 3!! halkı uliclictist si tinc ult, lienten all the sul!), respectiels By nog ny one of these inents forms of the Lord ono goes to that furn of the Lord which resides in that prutlalar locality that one goes to that I hart back that foru premtries Bi I noting ·11 ADHYAYA, 1 KIIANDA, O 123 ness the twenty second form, called the Lord sleeping on the ocean of me, ono attans the indestiuctible forn, the lugliest Muktı This acidentally shows that Maklus not attained until the logi nuhes tho srett dyp where sleep hour ildsayın Ibis tuents second form is called Naka, because it is free from all sorrow and guief K wenus lippiness, ala neans absence of Imppi- NAK, mens negation of the absence of happiness, tlint i, positie jos The double i egune Bhons tlie mtensity of Jos, because lle is essentially full of mtense bliss He is culled lisol z becmse líc de trojs all the soi rots of His devotees TMs in the Sam Sunuti It has been uentional those that the worst plany particular fornt of the Lord 12h 4 the worshipper to the lol ? on which that I ord 1 csidcs An oljector says the asser tion is not absolutels correct because it has also non puid that the worshipper of the forin (f the Lord presiding over curth gets to the Solar worlul also 1 ccausc all furing arc unifor u to each other Thais objection is ins were l by the Commoutatoes taking up tho arxth Vautra of this land and esplning at The pluise' Ile obtuus liete victory over the Sun In dert explained l'he word here menus tlızt creu of he L s nechal that found of thic Lord which presides oiei euth, le attuns also that foun sluch as in the Sun, since all forms ne umfon nu are no in theil community of poner and liliss and Inowledge The phrase l'o lum ac ciues a victory Inglier than the victory over the Sun, is now explained After attaining to tio Lord who is called Aditya and shoresides in the Sun lie obtains a luglıer victory, namely, lie oltring 'inotliei formu of the Loril ended Sleeper on the-ocenu of mulk la thus the Commentito yuotes an ruthouty "llough it is true that ono by nurshipping 1 particular form of Vi-mu cin attam iliit forur, och lo thereby can attain all other forms of the Lorel, because of the amformity of all forins, jet the woislup of other forms is not a recundbecause by such worship thero accrues ene? Lase of liappiness to the devotee, therefore, it is alus is good to #slap 19 02101 forms of the I and as one cu \n1 there is attajanent of tho tnenty socond for more vasily tle Mont victory of the text has been expunel by the Commentator as att ning the Lord lle next.quotes in authority for this interpretation Tlie wold 1711 uctor lele meus att untent, just as ne find it in the followwig Mintis of the wluste lunsod 18 Imu u der i alutar syrupi inidenyum siklus id unsaftra jitun dıyıtım si ujitim God Stupced this (uel lonel tire of Dis cic-conquering inning calth and luvun Auc), fufend fixings $ ·128 CHANDOGIA-UPANISAD. (Says an objector:- Admitted that tho force of the word clau is to show that the Guyatra Sman is in the Lord, bat what is thic foree of the word cind in the 1980 montm of tho tanth KhantAccariling to soar preerut interpretation It would refer to somethus other than the Lord, something dwelling in the Lord it not to Vişnu limeell! This obicction is answeco by the Camucatatau sext) -- In some places the chid cſers to lynn lumisell, Lf the vers fact of its clomonstritiie fotec (us in writia sii of Klanda ten) (Tlie Word l'rani las been expluned by oli cammentators as "Nono of lies senses loses its activity." This is wrong, as the Caumentator shonk:- T'ho lesntce is calleil mini, bccause lle is fon«lled by the Lord Vişnn dwelling in the mini (The trods "sairam agus ch" have been explaitted hy old commontators as "gets bundled years of life" The Commentator explains itthus).... The Mokya is called "sarsa ayns" lecause it is the Life Eternai Similarly, tho would jrok does not mnoan brightly, but all knowing THELITI KHANDA, 11 ISTRI I. अभिमन्थति स हिंकारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशाम्यति तन्निधन सशाम्यति तन्निधनमेतद्रयन्तरमग्नौ प्रोतम् ॥ १॥ सय एवमेतद्रथन्तरमन्नौ प्रोतं वेद ब्रह्मवर्चस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न प्रत्यङग्निमाचामेन निष्ठीवेत्तव्रतम् ॥ २ ॥ इति द्वादशः खण्डः ॥ १२॥ Aliumanth, rabs the fire suck स Sah, he हिकार Himatali, Pradyumna घूमः Dhaniah, sinoke मायने Jayate is born, rises स Sah, he मस्ताः Prastasah, Visudeva सलानि Halatt, burns स Sth, the उहीय. Utgi. thah, Malayanm गंगा Angalah, glowing coals भवन्ति Bhiranti, hccone T: Sah, he प्रतिहार. Pratharan. Aniruildin उपशाम्यति Upasany an, goer doun, extinguisties 7 fas, that fiz Xidhianalır, Saulasma of Saman- Vati. completely goes donu न Tat, tha' निधन Nrdlhanam, Sailasma एतम Ear, tims पन्त Rathamtaram, Rasthantara Sima Aguau, as the tire. * Proram, interwoven A. Sth, he' यः Talh, nho एवं Etam, thus एसस ·II ADIYAYA, III KHANDA, I 120 Etat, throat Rathantaram Ratlantara Sama wit Agnau, in the fire sia Protami, men ven, reſuged controlled by Veda knows ब्रह्मरावी Brahmavarchası, the person whose energy las mucreased owing to his wor shipping Brahman o: Visu tis, wh, Inis become icleased war Annadah able to eat large quantity of food, vis healthy भरति Bhavatu becomes सरे Sarvam, all eternal or Ayah, life & Erl gets Jyol all-Knowing Jivat lives #317 Mzban, grear * Praja; a, through spring grat Pasubluh, througlı catile @ Blasat becuilcs HET Maha), great alut Kirtya, with fame Na, not a Pratyak, facing Agnim, fire START Achamet fet (Inm) cat Na, not fartin Nisibket, fer fone, spit, or throw out phlegm Tat, that Vratam, voss Let ope je ilise the glory of the five-fold Harjo onious Loril olled Rathantar Sma in the fire 1 Pradyumna in the rubbing of the frestiche, Vâsudeva in the rising smoke, Narayana in the burning fire, Anirndiha in the glowing coals, and Sanharsana á hen it has gone down partly, and Sarkarsana also in the fire which has gone down completely This is the Rathantara Siman as refuged in the Lord duelling in the various fornis of ſine He who knows thus this Rathantara Saman, as refuged in the Loral, Inelling in the fire, csokies all Brâhmic powers, becomes healthy, gets Life Eternal, lıves all-knoning, great in children and cattle (mighty through wisdom and loarning), gieat in fame His von is "do not eat freing the fire or spit before it '-126 MADISAS COVVENTAR) !c ulio meditate4 on Janardana in arc as the cause of the various ictions complecte laath the ignition of fire, 19 the Supreme Lord Hari existing in the net of subbing of fire etichs et, and who 19 the refuge of Pathantar Sum in an! 111) fise rms berils gets release from the ocenn of Sims ir Vale-This cxplafos the fruit of the realization chat Katsotara Sadau in relasi in and controllect hy the Lon Hari in this oro fold sorectussilting in or ·130 CUANDOGTA-UPANISAD TURTCENTU KUANDA . MANTRA 1. उपमन्त्रयते स हिंकारो ज्ञपयते स प्रस्तावः स्त्रिया सह शेते स उद्गीथः प्रतिस्त्री सह शेते स प्रतिहारः कालं गच्छति तन्निधनं पारं गच्छति तन्निधनमेतद्वामदेव्यं मिथुने प्रोतम् ॥१॥ सय एवमेतद्वामदेवाख्यं मिथुनेप्रोतं वेद मिथुनीभवति मिथु- नामिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशु- भिर्भवति महान्कीर्त्या न कांचन परिहरेत्तव्रतम् ॥२॥ इति प्रयोदशः खण्डः ॥१३॥ उपमषयते Upamantrayale, thunks, constantly meditates. Sah, that हिंकार Hinkarah, Pradyumna ज्ञपर्यंत Gnapayate, anticipates pleasure, fervently prays स Sah, that प्रस्ताव Prastavah, Vasudeva. स्त्रिया Striya, wife, the Beloved Lard सह Salia, with शेते Set, sleeps, reposes in loses consciousness. स Sah, that उहीय Udgithah, Narayana. प्रति Pran, opposite. स्त्री Stri, (facing) the wife The word pratn as to be conserved with the next pete सहSaha, with (पति) शेते Prata sketc, watches Comes out of trance , opposite of Bete , and therefore works स: Salt, that प्रतिहार Ptartharab, Aniruddha. काले Kalami, tinc ala Gaclichhat, goes, vantshes Ft rat, chat a Nidhanam, Saharsana पार Param, space गच्छति Gachchhati goes vanishes a rat, that निधन Nidhanam, Saukarsana एनन् Etat, thrs (rs) वामंदव्य Vamadevyani, Vamadevya Vaga Mithune, in union, a gcncration at Protam interwoven, refuged, controlled by Sab, he u Yah, who e Evam, thus एसन् Etat, this वामदेय Varnadevyam, Vamadevyars मिथुने Mithune, in generation. मोन Proram, interwoven पेद Veda, knows मिथुनी भवति Mithurit bhavati, never abandous his wife, becomes God united. Pingara Fagara Nothupat mithunat, frons every intercourse, from every union with the Lord tan Prajayate, be begets a ciud, He pours down life giving energy on frunamty Na, not काचन Kauchana, any wife परिहस्तू Parsharet, should abandon (if he has more than one wiſe ) Let one realise the glory of the fir c-fold Lord cilled Vamadesya Swan ja the act of generation Pradyumna in the thwhing of wife, Vasudeva in talking with her, Nâzîyaņa, etc, in sleeping, etc This is the Vâmndevya Sâman zefuged in the allous acts which bring about won of husband and wife le who knows this ·II ADATAIA, XIJI KUANDA, 1 131 Vanaderya Sîman, thus rcfuged in the Lord of Union, neser abandons his wife, becomes strong, gets Life Eternal, lives all-knoning, great in knowledge and learning, great in fame His von is "Let no wife be abandoned "-129 Hote-ral gurona in thloling of the Lord, Tisodera iu ferrcnt pourmg oat of the heart to the Lord Nararana in loss of consciousness and reposing in the Lord, Anraddha in regarding conscioa99ess and working as the instroment of the Ccloved, and Sanlarsans In nising above timc aud space This is the Vamaderya Saman relayed in the Union To who knetes the Tamadessa Särgn, thus malaged in the Lord of Cason reppa. Da erer united with the Lord bocomes strong de His motto 38 Lct no one be despisod. Mote.Thus Khanda 13 gederaly left untranslated, as it 19 supposed to be untrans latable but it is a pity that the modern scholars acrer pay any attention to the fact that the Khanda is sacred to a Rishi called Vamadera one who is described in the Veda as hayıog upted himself with God and having retained bus consciousness after such ELULON In the Rig Veda we find this Risl ciclalog in bus ecstasy "I am the fan Tam the arron" (Rig Veda 11 6 1 Br 1 410) This is the Rashi of this khanda J, therefore lay this suggestion before the scholars of Sanscrit, ta consider seriously whother the whole Khanda here may not be a description of the macon of the bacan soal with the Divine Deloreal The word Mathao, generally trapslated as 'lusband and wife,' us expressly used in this Upanied in the Srst adhyâya 19 the name of the pritary couple, produced by Brahman paucis, spirit and matter Prana and Rayu, or the Chief Breath 2nd Sarayvat. It is the 100 of these two that has prudlaced the whole universe Madhva has done no doubt a great service by rescung this Ebanda from the obseerity said to attach to it in their simplest plain meaning the sords of this Khanda describo the uplon of husband and wife Butil we take tic suggestion contained in the name of the Risbi and the fact that he was one of those few God absorbed God intoxicated sages we cannot but come to the copelasion, that this Khan:ia deserbes, in a poetical langmage the coming together of the mos and Gol. The five stages through which this tn 100 with God takes place are described at the first is the stage of constant thiuking of Goland Telting his name The reeond is the stage of pooring ort ones heart to God intensely prosing to Ilm to reveal Hinssell to His devotee The third is the stage when he feels the presence of God and foses his own consciousness in that presence This is tbe state of trance called 'reposing jo the Deloved. The fourth is the stage wben he awakens from that trance and works with Him He becomes now the agent of the Lord and the last when ho 13 absorbed when time and space sanish When kåla or time and pars or space are gone (gachchhatı) arc gone for ever This is the last stage It us in this stage that the great vow given lom becomes laterally true The row of thug mithun or Coil inute Fogon14 nhanchana amharet let him not reject anybody or anything to uja everything is divide such a 6age Fondnok ambrosia 30d poison with equal {ad.Derece For he sees Cod ererywbere and to the bliss of his union Cries like his master Vamastera I am the Son tan the Moon yea I an everything DEADIVA'S COMESTARI 4 person who meditates on the Lord Parucottamu in the firo-fold acts of generation and as baring the fire fold form becomes never an abandoner of his rhes (if by chance he happens to have more tban uue wiſe) and ultimately gets release undoubtedly ·132 CHHANDOOYA-L'PANISAD Yote - The phrano mithuni Dhasati of the text means opo to nerer abandons ant one of him wires ont treats them alt laportialis, if ho by some inforeseen accident marrles more thto one wife The old Commentatory htie misunderstoort this Khanda and tho morily na hinchanu paribaret' Intro bcon taken lig them to mean that such a person has no binding uy regids the 11u of soxurl Intercourac This horostr, 10t the tenlos of those words This simply mean that among his want e lihonld 10t abandon or reject any one but equalle deal with them, so far 14 marital relations aro concerned The words mithutit protam mesas deesdont upon or reinged in the Loni dwelling In mithuna This world when Iteralls analyse mering the Lord the fonimentatore shows l'ho Lord is called autumn Lecause he lungs togethe (nayatı) two peoples (Initha), tle of muthia becomes 1 FOURTEENTH KHADI MANTRA उद्यन्हिकार उदितः प्रस्तावो मध्यन्दिन उदीयोऽपराक्षः प्रतिहारोऽस्तं यन्निधनमेतबृहदादित्ये प्रोतम् ॥ १ ॥ स य एवमेतबृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्की. तपन्तं न निन्देत्ततम् ।। २ ॥ इति चतुर्दशाबण्डः ॥ १४॥ Tu Udyan, rising from Hwarab Pradyumun arta Udital *** Prastavah, Vasudeva FC Madliyandinah, midday at Udgitha, Narayana *** Apardhaah, alteracon. Pratikarah, Anuruddha BH Asiam, setting Yat, what fina Nidhanam, Saukarsanam Etat, this Brhat, Brihar Saman wit Aditye in the sun A Protam, interwoven, refuged, controlled by, etc at Sejasvl, reſuigent 147 Tapantan, lieat of the sun APRI Na nindct, never complain Pradyurna in the rising sun, Vasudesa in the risen sun, Narayana in the midday sun Iniudha in the afternoon, and Sarkarsana in the setting sun This is the Brihat Sâman as refuged and controlled by the Lord, in the şun, He who knows the Bribat Sâmap as interroven in the risen 1 ·II ADHYAYA, XT KJANDA, 1 133 sun, becomes refulgent and strong, he gets the Life Eternal, Îrves all-knowng, great in hnou lenge and learning, great in fame His von I Never complain of the heat of the sun"-130 FIFTIETH KUNDA MANTRA (a) . अनाणि संप्लवन्ते स हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्नि- धनमेतद्वैरूपं पर्जन्ये प्रोतम् ॥ १ ॥ अधारी Abhi ani, mists सप्तदन्ते Samplavantc, gather R Sah, that हिकार Houkai ah Pradyumua pa Aleghah cloud aan Jayate, becomes सSgh that watt Plastavah, Tasudeva 1a Varsati ning स Sah ກາ: उसीय Udgithal.Narayana वियोतते Vidyotate lightens स्तनयति tuayatn thunders E Sah that start Pratiharah Aniruddha उवहाति Udgrilinati ceases HF Tat that AUF Nidhanam Sankaisana एतन tar thye रूप Var ropam, the Vairapa Saman fra Parjanyc in the cloud si Protat interwoven), efuged, controlled by 1 (a) Let one realise the glory of the five fol? Huronous Loril, called Viropastian in the cloud Pradyumna in gathering of the mists, Vasudeva in the cloud which has risen, Narayana in the rains, Aniruddha in the flashes, and thunders, and Sunkarsana in the stopping or ceasing (of the clouds) This is the Vanúp. Saman as refuged in the Lord thaselling in the clouds --131 MANTRI 115) स य एवमेतद्वरूप पर्जन्ये प्रोतं वेद विरुयाश्च सुरूपाश्च पशूनवस्न्धे सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं न निन्देत्तद्रतम् ॥ २ ॥ इति पञ्चदशः प्रदः ॥ १५॥ स Sih he lah whe पद Evam, thus वै रूप Var Ropam the Vairapa ala l'arjanye in the clouds sia Potam, inter novel, refuged, con trolled by R Veda k rows FETE Vvrupan, badly shaped y Cha, ande, ·131 CNNÁNDOGYA-UPANIŞAD. gera Surupan, Iwdsome q Cli, and, 99 Pason, tlic cattles wri Ararun. <tle, gets, oblais i Sirvan, full Azul, life parti, iciclics siis Jyol nell,laug, all knoning sifa Jivas, lies. Mahian, grea! प्रजया Prajay, with children at Pasubbili, sti cattles. Bhavatı, becomes. RETT Maliar, great and kitsa, uith fune. Varsintam, rninig. 7 Na. not. Ty Nindct, decry, complaint l'at, that. A Viatam, rule, low. Ile who knows the Vairûpa Siman as luged in the Lord selling in tlic cloud, gets cattle both handsomo and ngly, becomes refulgent and stiong, obtains the Lifo Eternal, he lives all-knou ing. Heat in kuowledge and learning, great in fame. His rou is “Norer complain of the zaning of the clouds"-132. SISTCCSTI KHANDA. MAXTRA L. वसन्तो हिंकारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रति हारो हेमन्तो निधनमेतद्वैराजमृतुपु प्रोतम् ॥ १॥ स य एवमेतद्वैराजमृतुपु प्रोतं वेद विराजति प्रजया पशुभिब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महाप्रजया पशु- भिर्भवति महान्कीर्त्यतु न निन्दत्तद्रतम् ॥ २ ॥ इति पोडशः खण्डः॥१६॥ ana Vasantam, spring * Honlarah, Pradyumna HCA Cirismalı, summer. Aty Pristavah, V?sidcva Varsa, ruiny season g. Udgtthah, Narayana 107 Saras, suluma. Iek. Pratılarah, Aniruddha EHF Hemantah, winter. f Nadımım, Saharsana, 4 Etat, this Valrajam, named Vairaja (Simau) Rinsa, in the seasons. It Protam, interwoven #Sah, he Yah who r Evam, thus* 7 Ltat, tlus (Vairaja Saman). * Varrayzin, Saman called Varrája. Ritusu, in the sensons GTA Protam, interwoven, refuged, controlled by Veda, inous Fama Virajati, shines Tax Prajiya, mighty in Inowledge. Ta Paśublih, mighty in Vedas, 7 Verlmavarchasena, through glory of countenance má Sarvan, all, loog T3 Ayuh, life in Etı, geta siTa Jyok, all-knowing. Frag Jivall, lives FREE Mahan, grcat. 1971 Prajaya, with children Paruthth, with cattle. Ta Bhavati, becomes Mahin, great wie Kirtya, with fame A Riton, tlie seasons Na, not A Nindet, complain Tat, that are Vratını, vow, rule, ·II ADITYAYA, XVII KHANDA, 1 135 1. Let one realise the glory of the five-fold Humoulous Loid called • Vairaj Siman in the seasons Pradyunina in spring, Vásudevâ iu summer, Narayana in the rains, Annuddha in the autumn, ind Sanharsana in winter. He who knows this l'airaja Sîman us refuged in the Lord, who dwells in the seasons, shincs with wisdoin anel learning, gets Life Eternal, lives all-knowing, becomes . great in cattle and chililreu, great in fame, and his von 18 "Nover complain of the seasons "-133 SEVENTEEXTI KHADI MANTRA I. पृथिवी हिंकारोऽन्तरिक्ष प्रस्ताबो द्यौरदीयो दिशः प्रति- हारः समुद्रो निधनमेताः शक्कों लोकेषु प्रोताः ॥ २ ॥ स य एवमेताः शकयों लोकेषु प्रोता वेद लोकी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या लोकान्न निन्देत्तद्रतम् ॥ २॥ इति सतदशः खण्डः ॥१७॥ graat Prithivi, the earth ft Hiharan, Pradyumna WRITU Antarth. sam, sky W Prastava, Vasudeva at Dyauh, heaven la Udglinli, Narayana fer Dikah, directions, quarters, wiicn applıcd to the Lord is means Ilic Commandes (CH) FIERT Pratohärah, Amruddha, *197 Samudrah, occani, when applied to the Lord st means complete (TROS) abundance (1) Bauer Nidhanam Sultrana Etoli, these is any alı, called Saksan athy Lohesu, (in the Lord dielling) in the soud Pror 121, Isterwoven, fird. cortti olled by t Sah, luc | Salo, lo ! van, thu trình, thcaci Sahvaryah, called $ahvari en Llesu, (on the forans of thic Lord dwelling) in the worlds DG P:ol.li, mCI NOCN, teluged, controlled by. Veun, kulows Fix Lolibhayatı, becomics de ciler of the super worlds (The rest as above) Litome rale the glory of the lat mono loni cuki Sikan Simon in the world's Pradyuning in the carli, l'usudc. In the sky; Mirayapa in the beaten, Jnuddha, in the quarter, Satharani 1 ·136 CHIHÅNDOGYA UPAVISAD in the sea These are the Shkarı Sâmau jefuged in the Lord, duellmg in the worlds He who knows these Saksall Sâman, als Refugee in the Lord Inclling in the lokas, gains the higher norlils, gets the Life Eternal, Ines all-knowing gient in slow and learning, great in faine, and 114 von is "Nerei complam of the voilds" - 13+ EIGUITGEMTII KUANDA VANTRA अजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनमेता रेवत्यः पशुषु प्रोताः ॥ १ ॥ स य एवमेता रेवत्यः पशुषु प्रोता घेद पशुमान्भवति सर्व- मायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्की. पशून्न निन्देत्तद्वतम् ॥ २ ॥ इत्यष्टादश खण्डः॥१८॥ wat ja 20112 4 est tlic same as 10 khanda sis) TT Llah, thc e tra Revalyal Revati saman 985 Pasusu, in the five ſold Lord dwelling in the animals de Protalt, terwoven refuged in controlled by (The rest in abwe Let one realiec the glory of the five fuld Harons lori called Resita Situsma! Pradyumna in goats Vasudeva in sheep, Narayan, in CONS, Annaddha in houses and Sankasına in men Tiesc are the Re: atı Samaa, as refuged in the Lordi shwellug in the various forms of animals He who knows tliese Renatı Sâmau .s refuged in the Lord dwelling in the animals, gets the blessed protectoi, the Life Eternal, Intes all knowing, great in wisdom and leirning, gicit in fume, and his son is "Never complain of animals "--135 1 1 ·II ADHYAYA, YIY KHANDA, 1 137 SO NIA ETEENTH KHANDA ATANTRA 1 लोम हिंकारस्त्वक्प्रस्तावो मा५समुद्गीथोऽस्थि प्रतिहारो मज्जा निधनमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतम् ॥१॥ स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाङ्गी भवति नाङ्गेन विहूति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्की, संवत्सरं मज्ज्ञो नाभीयान्तं मज्जु नानी- यादिति वा ॥२॥ इत्येकोनविशः खण्डः ॥ १९ ॥ Loma, lair of the body Laina as applied to Londineans thic desttoyer Kartai) ir Taharah, Pradyumaa Te I val, chic skou. I lac Lord is called t19 becausc He is velulgent and brant tavas equal 10 prak? Ili wiary Pras tavalt, Vasudev'ı he Mausam nesli When applied to the Lord it can gladdeulu (ATH) essence (att) IT Asthi, bonc Wicu applicu lutho Lond it means firini scared (re) 41 M vjà, nairsw When applied to the Lord it means producer of ecstasy (EU ARE Ynjayajõıyam, the Sinan calle ! wig Augesu, in tlic lumbs, in the forms of the Laid resid, over the limbs When applied to the Lord at means the terrest, slauding near (arak rear TA Cxstg) Ara Augıbliavati, beconies possessed of strong lamba twa Augena, 10 any limb, like hands, fcet,ctca Na Viladrulichliati, natcrppicd, become crooked at Samvatsarzın, for a year as Brahmachou wa Hazinati, marrow, intoxicated, drunk, bewg excited wine Na Adriyat, should 101 cat R7 Majau, 11 oxicating lungs ] Let one realise the glory of the bre ſold llarmomous Lord called Ynjñ is ajñisa in the inembers of tlic body Pradyrımna in the hair, Vasudeva ? the skin, Naaraiyaņa in the flesh, Anitddha in the bone, and Sunkaran in the mailow This is the lajtīviy ajúiya Sim. as refuged 111 the Loud, dwelliug in the bl10us inembers of the body IIe who hnows this Yajdivajina s reſnged in the lon dwelling in the Hanous member of tlo body, becomes possossod of strong liuby, le is not crippled in any limb, gets the Lift Lternal, Ines all-kroning, becomes great in Huisdom al leuning, great in fame His 101 IS cat for at jeu le 10. state of caciterent," or "do not cat any intonating thing at all -133 15 * Do not ·138 ORHÅNDOGYA-UPANISAD THE TIETH KUUD MIKI! अग्निर्हिकारो वायुः प्रस्ताव अादित्य उद्गीयो नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेतद्राजनं देवतासु प्रोतम् ॥१॥ स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामवे देवताना सलोकतार साटिता सायुज्यं गच्छति सर्वमायुरेति ज्योग्जी- वति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्दे- त्तगतम् ॥ २॥ इति विशः खण्डः ॥ २०॥ Agathe Lord dwelling in the be called Agui fait luharali Pradumna mig Vayuh the Lord dwellug 11 the alt and niso called Vase, because lle is knowledge (Va) + life (àyu) or the life + wisdom Shit I'rastavah, Vasudeva with Adityah, the Lord dwelling in the sun and called alsa Aditya ta Nahsatrani, stars, the Lord dwelling in the stars and called also Nahsalia Independent Ile who has (ua al no governor (hsattı anı) over bim TUMAT Chandramnh the moon, the Lord dwelling in the moon and called also Chandra mal the gladdener, Supreme bliss from the root Try to give joy Rajana:11, the Rajan Sana ng Devatasa, on the devalis Are Lasam of thesc, vis, Agne, etc 7 Eva, ludeed att leva anant, of the devatás T Salohatan, the state of being in the same loha or world as the derate, to to be yo the same planc as the devata & Sarseitim, to be in the company of the state of Lenng near the devatas 4 Sayujysm, unity, lzvrag one and the same body. Belo oing a part of the body of the desta Tegra Gachclılatı, gers, (the rest as above) saura Brahimanan the Inuweis of Brahman Let oue reduse the glory of the five-fold 11 11110mous Lord culul tle Rynna Suma in the Derati. Pradyumna in ogni (fie), Vasudeva in Vayu (Au), Nisagana miditya (the Sun), Inpt uidha un Valcatui (stair) wud Sanharsana mn Chandrama (Moon) This is the Râjana Sinan as zefnged in the Lord du ellung in the Devas He, who kuons tlus Rajanı Sarnar, refugel in the Lord dwelling u thie des as, obtams the sanc vould, the same company and the siune body as of these sen de atâs He gets the Lufo Elenni, ines all-knowing, becomes gicat 11 wisdom and learning, great in fame His son is "Do nof speak eul of the huoners of Brahman '--130 1 ·II ADHUNA, TYI KRANDA, 1 139 THEVTI-FIRST KHAVDA MANTAA 1 zreft faent ficticae så maht: tareitstraig- रादित्यः स उद्गीथो नक्षत्राणि वयासि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम् ॥ १॥ स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्वर ह भवति ॥२॥ refror Traytudya the Rig the Yajus, and the Saman, these three Vedas , the Lord dwelling on these three Vedas, the form of Lnowledge Every one of the forma Pradyumna etc, is triple Rate Hunkaruh, Pradyumna sa isaar Trayah, ime lokth, these three worlds Bbuh Bliuvah and Svah The lord wellug in these three worlds war Prastavah, Vasudeva vratigorta Agnir Vaj ur Adit. Hall, the fire, air, and the sun, the Lord dwellmg in these, Agni, V134, and Adida axta Udgithin, Nariyana Hatuur Alea Nahsatra 11 vayamsi marfchayalı, the stars birds and the rays The Lord dwelling in the stars (Naksatras) Siddhas (i ho can go easily according to their own desire from one planet to another) and the rays These words also are the names of Gorl Nak satra means independent, Vayas means the mover in space and Marichi mcans light falet Pralihärah, Anyuddhay Sarpih serpents; when applied to the Lord it means the great motion Traf Gandharvah, Gandharvas, when applied to the Lord it means the uplolder of worlds (tit gau-world) or cows (fit=caw) op of konsledge (tt-knowledge) fra Pirarah peris when applied to the Lord it means the Great Father of all The Creator * Tat, that POUR Nidhanam Saharsana एत Erat, thie साम Sama Saman Sarvasmin in the full, the Lord possessing the full and perfect qualities A Protam, interwoven refuged, controlled by T Sariam full, perfection according to his capaciti a id neitt Ha, indeed a Blavatı gets (from the Self of perfection) 1 Jel one realise the glory of the fire fold Siman in the Flarmo nous called the lull (Sars am) Pradyunna in the thice-fold knowledge, Vasudeva in the three worlds Närây una in the three des atâs, 1.12 , Ayrı Váyu and Årlitia, Anuruddha in the three moveis-un space, the Stars (Logo) the SwIdhas and the Rays (Rijus) and Sarikarsana v Serpents Gandhar as and Putri Tius is the Sáma refuged in the Ful? He who knows thus this Saman As iefuged in the l'ull, gets perfection (from the Full, according to his capacity) —137 ·140 CIIHANDOGI’A-UPANIŞAD. MANTRA 2, तदेष श्लोको यानि पञ्चधात्रीणि त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति ॥ ३॥ यस्तद्वेद स वेद सर्व५ सर्वा दिशो वलिमस्मै हरन्ति सर्व- मस्मीत्युपासीत तद्वतं तहतम् ॥ ४ ॥ इत्येकविंशः खण्डः ॥२१॥ any Tat, ie tlns matter, regarding this, prie lisal global this ierse, the verse next given Yani, which, Pradyumna, cc. 94 lanchadha, in five forms who stig, Trg trim, cliree kluce apar Icblayala, than these forms Na, no. 349: Paramjával, higher than the greater Nie Most High Anyat, anythng ekse, la 431, is, 7 Yab, who am lat, that.ws, whese forms of the Lord as bemg the Most High Veda, knows : Sah, he Veda, knors. Sa van, all scriptures, astias. Etf Feu Su vadifah, (persons living in) all quarters afár Balm offering, trbuic Asmai, to hum, to such knowers. Primarily this applies to the Chaturmukha Brahmt who is the real tant lus la literally true in lus case, and partially so in the case of jñanms lower than Brahima Horanti, bring i Sarvam, full of all quali ties. UTER Asmi, the Supreme Brahman called Asmi The great I AM इति It us. wyreira Upasita, let one mednatc. na 2a Tatyruam tat viatnm, this is his vow, this 19 his vow 2. Regarding it is the following verse These fire forms existing in triad of tluce and thiee are the highest. There is no other objcct more high than tliese. He vrlo knows this, knoirs the true meaning of all the Sastras. All persons living in all quarters bring tribute to him. His von is * Let one meditate on the Lord as Sarram Asmi, full of all perfections and called Asmi, the destroyer of ignorance and possessing all wisdom. Let lum meditate thus."--138 MADIIVA'S COMBIENTARY. Khadas 24-21 Thegn eight Klundis Rre taken trigether loy the Commentator inil ho explains in It the eight Sámians, namely (1) flo rho realises of Lnows the Drikat in the sun, () lle bo rcalises the Targplis in the min (3) Je who realised the pin it tho $30ns, (4) te udio realiscs the taksiri in the lob 15, (5) ile pho realises the Repali in the animals, (0) Honko reaitses the Innayajuifam in the members of the Loly, (7) He who rollſses this Nåjapain or brilliant in the Doratas, (8) Je who realises this 101a in thc Full The Com. mentatur csplains these eight passagen tug quoting ah nethority - When the Lord Jamartwa 18 mechiated as fire sold in the sun aud cplied Adits , and then meditated in the Lain, and yieılarly taeditated in ·IT ADIYA1A, JI KUANDA 141 thic senson, num the world, and a cuttle, and on the members of the belt and in the skins and in all, and Flis nuong names of Idita, Punny 1, liti, Lok Pisi, Ang Denti, un $119 ufucl not only mcrittle sitt, the run the song the worll, tlte chttle, tho menics the cleins, 101 all, hnt teix la riso are tko mie2013 of the Supreme Corel Ilmselt ou le who knows the : nous Simas called Bralizi, yurap, cte, undoubteilly gets role ise o sali 110) (In these night in 19s the words are met Ho$) » ich bave occurred in the resious bland 18, and th , lase there txen cxplained alocal) The Coon entator 1.o worer, now take up two ot tlinge Worls and show 4 again that they are n RICK of tho Lon! The worly aru Samu ra nd D13 whick rumamily menacen amul diretto or points of the compres llo show that I CO Woc le denote tho Tonl also) The Lord is called Sumudin because He is complete (samu nh) in crement or fulniose (nech) So, Simulm meine 'thic completely chosed' the completely full,'' tlie fullz mere isol,''the 1st the inimte' llic woud Inna means one who commands (esma), at, therelme meine the Cammuder, the Gundle, the Director the Teacher (The Cominentator nos explains the sont 1941 trteh nga usthlmous and not These words generally real air of the body, touch or skin Dish bore prow anime'roepectively Tho Commentatny shows that literpreted by the hes of letters theso tonls aro tio na 14 of the Lord also) llo 19 clau loma, lecanso le e224c9 the 19819ning (lopa) or destruc to, lle de called tsach ber wise fie lies the form of light (1113 lle is cled ma lee noise le is exkılıpting modena) and because lic is tho c94c1ce ($111) of all, therefore mama means the exluuatmg essence, lle is called bath bee unise Ilo is fuum (Suaram) treated (@anna or llc is the fuum poluced lle is called manji bicchuse lle produces (Juun) intenso crcitement or ecstasy (11 (1) lle culleri Adgn bocruso lic exists (gatu) as nerest of all (Antil 1) (The Com entitor now exphins ling words Yaya Nikmitru Chandran, am! Trit vidgn of Ihanda 20 and !I) He a called Tayu because He is knowledge (Vn) and Gover of life (Ayus, nimely wisilom in life, Ilo is called Nakontra because Fle is Independent (that which does not decay or gets roundel -Imtia -14 called Nora He wo lu79 to oue liker Iwat 2 oi Protector nove Hum , thicrefore it means bull protected Self-aling and not ruled by a other) He is calleil Chand zmå beenuse he 15 the higliost jos (Olandri In glal len to give 303 ) Het milled Truvdyl bec iuse lis e sential nature is wisdən nl knowlexige The Ford Trou I a means ile do is hrown lng the three or througla the cornes from the vch in 1 three Vedas ·II DUITÀIA, XXI KHANDA senso that is is a test —"The Supicme llaut is called by because Ilo la all-knonledge and wilom mi- knowledge) and its in=all dering; ie., all ignorance is espella (sin1 = spelling, Jeeting, clestiuction); or the Janine Destruger for ignorant el Lour mechtale un lloman I., ie, All-full, for at i megnis fullu10" Stisnila je tor - not take the won! ** In the first mon bulgulir of /authaul menninga [74, and when itu a sporl The hruti terchow that one nyt nolitte with the idea that the whole userse is falsc duy not lunpls that one must thuil that he 19 miers thing, but the non-T 18 Pulse (ne rolet melitate that let the const 101920s persulig), Analin in um To they the Cornmentator wy! If the sunds "Mania ashi." le tthen to mean "I am all," in tla cicly thing clnc is false," then it woulil contradict the very next koud of this N Khunda 2'1 " tebligo ni yayalı paratuanyadl asti," Steaten than those tiene nothing else" l'o then the words jyäydy greater,' and puram Ingben,' would be undant, loi there is no onc else than the" ["11th whicltani compiti conll be in dc. (lui according to the theory, He thing out the thic "I"j* fale and r10n-chi-tent In fact, then the Sun, llistul of ng "lelers notlung ulse greuter or lugher than these hould have stu!" teic In notling clso than these") Thus tlu. Stutt (handa 21/ponen te te thus in other this also truly and really, beurdes the Lord The word 1ebh ab,tban these should be explainel as tatah, "than Him, for the trad thero represents the Trinit) or rutber the unity in trinita The above scine turtları ] that there in t) wietlung ulang higher than the Loul, o genter than lle 'Ilus is the main fact ablablislied by this Siuti (und not that (very thumg else is ful-e) says in vljector -- in your systeiu also the word gluzathani mram are trulologo118, for higher and greater buse the sinic meng To this the Commentato su The word by a refers to lah Slue the greitu), while the Paranız alal ol biglic thin the Clieitei is the lord olove (Thus to tett elins thit tu ICIN NO ONC etter du thu lori esen (Thuỵ Ming refutut thu theory tly it QLOL thin, Elt than tho I is also I hus Contactatou now takes up the other then that tlocre et on cantonsCss 10 thr world, that the ineditating that in the bruts us to be taken the red that I onh consciousness unitensing All On On ESAT If the plase tam asmí nic unit ihat the read onls ove sudvidual consciousness (Jiva) in this solel then it would conladut the next words of tlusteis Srut which sits“ vas Il edi sa sellat sans abi"-- "he jo kuons Thit kronseless thug folle woul tau! "Tint," would be neturtant, for the cotiscionstess being an only, there hould be no 18 the ·CHÅNDOGIA-UPANISAD 1 "Tlint" to be hnov ni To iſ the worshipper has the stili CONSCIOUSUC94 as the Worslupped, lie would nut bo watu Olang "Tint" titcre (l'lus sbons that thice is a Being sepuate from the nursup 1 Jid tlie wurslipper and the Worshipped lxon onu .co adent. d, then this siule vould lave sud " le sho knows Ins own self knowo cicy thang," but it is le who kuons That hrons escay tang Says on ohjatur - There is no sucli contrdiction as you appre lien Tha tett sursam as cores declare the unity of cotrs usnegs un lebat ther. is only one JNS the world, and that the text bo who kno 19 that know 9 ctcry tung des not contradt the frst The latter text only cats thic well known Linon CHO TIEU that there Tre different things abil objects in the world and its cry mention it this tallerence to bclicy which users culiumined intellect is naturally prone shows that th y como ! senso view is not the lernscendental truth Identity is tl. 1., lest truth, and it cannot Lo peorol liep by porception or by forceuce as the dirence is proved Tho knowledge that I am all is prosed only by the Revelation bence the ucenity for the brutt to dechro marrim ym) I am all The text lic wlio knows that 100w$ 211, Is a meak one and must enemy Delure the stronger tests declaring identity, such as +1 210 all To this tho Comurentatar Nplica - This text (ho w110 Lyons Thint knows every thing is not an nurdu merely, statement of a well known fact IP, difference Without the Revelation wa cu id not havo know the very existence of God and His attributes much loss the fact that Llc is diferent from the liv Without cluect leveltion tuc sery nature of Gal and Insentence cannot be established much less cru it be prored that inan ind God are different ind not identical Sait ezanot be kid that diference between God and mart is one I nowa to common sense by creept oil and inference If bodi kire identical then arises the questun lias Bild in CONSCIOUS neks of Himself or not But as it is in admitted fict that Goci kuons liselt, 80 it is impossible for the Juiz uch is essenti illy Ciod, to have ignorance, etc So Ju must alsaj e huow brusell But if it be sud that Jive and Brumun thongli denticul, Save become semite uwig to upidi ar limiting adjuncts, then this npadlı wonld affect both caualls, bccrusa both ne identical, antl so Jun and Buzuman botlı become ignorant by force of the up illu acting equally upon tirem And it would follow tlent the esals of up udlı weald ect tlein bothi, that is to say, Lotli soull be subject to soilow, plezsule, pun, ctu Because Loth being klentice ale equally zelnted to the paella, the eliect upon them sanki bc the sume If it be sud int the elect of upåtliau at one oakl be deferent from the elicet of upuhi in tlll other, that the relation of up idle in the 11se of one b not the same selitton witle the upidiu un the case of tho other, and so thought in the case of Jua it soull become ·It ADHYAYA, XXI KUANDA 145 ignorant thongli upådlı, but not so tlic Ievarų, then it soull follow that the difference of this and that, betweca Jiya and Iswara, is not the cult of upidhi but of something mherent in thien botlı Therefore, up udbu only inanifests a difference, vluch existed from before in the thing itself (us the pot only umfests the difference of locality which always existed in space ) But, says att objector, plurality or diference 19 ottor of perception The difference between man and God is perceived, and 25 Et 14 perceivel il ru RCS no kurela tion to slow thit they are diferent Wule it eu ex 1 r. Felation to Dion that they are dentical Por our argument is this the diferenco is apprehended by the perutp tion of a thing and its oppositu Ir the luvura be the Llius to be distinguisherl then the Jula Nontol be the opposite if tbe Jevr be the thing to be distingished thea levar would bo the opposito-therefore the perception of one would lopty the perception of the other So didence 19 a matter of percapton To this the per is that difference is aanttor of perception, when the thunga contrasted are both matters of perception But God is not a fracter vf percepciou Out ay known rough revelation alone So it is necessary for that very revelntion to teach whether this Gail 14 sepirate fron the dová or one with it There foro when bhed bribus are found w tle Revelation you cannot say that they are oture atuvadas Now the Juva s proved because everyone knows that be existy THC CONSC10041054 itscif 18 the witness with regard to the existenre of BS own sel But tbis conscious ness dres not give any such direct evidence as to the existoace of Cod, and His custonco 1. not proved by ny anthority other than that of revelation de cau00 pruped by perception, because He is unlike any other object of Perception Ho eunot be proved by in foronce and rossoruing bootuse thero 25*7$ 209gulity of crror in reasoning Therefore without revelaliou We Calluot know anythug alont the existence ar nature or God In other words the existen e of fis not med by any cuadulce of schutino nature Conscquently at folloxy, that a paso subjective evidence there is mouc etler 10 favour of or a gainst the view of the unu and Gut being soprrate or identical There fore, aby text of the revelation decling deference between God and nan, cannot bo taken to be a mere antv..da or the statei ent of a facu already known by Song other proor 61ch as perception reasoning &e Therefore, the arutis kbe' he who knows That, know overything catinot be said to be mere mavul and so at follows that this very bruta sota nside the abheda hratis (the srudia that establish identity, Thorolure the abbeit brutis must be so interpreted as not to be in conftet with the bhedı brutus Soothier reason against holdeug that the livind Bethman are identical is this if they are Identit, and as Brahman always retatos F[is conscio1920's and always in Acta USCIOUS, it follows that Juva must no always rotan its eonscSACHS for both are one, and Nesconce shoull never Claul the Just Tad the latter al nod inust how Drahtuan or rather Itsolf by its nate knowletke Will u ant staly), muna (meditation). Sulllaas bo Jura woull alwys know Brahim for Biahpun satu gir-noux taor in cho other alternative that Liab nu 123 kot loc bcll consous thout at they bo all coascoil Shes Bit this view is nuost brut and would my cruatiou in bic But :)s an opponent let Druh man be selt conscious but will to packle tho Jira is ignorant To tlus the reply as if the upadhs husmule the Jtva igoomat it could make the Drahnuan also 1, norint because both are aleatıcıl bot only this, it would niate them buth subject to pain berth Inth & But at leal that rp wiht noull j rodica SU ·116 CNUÁNDOGIA-UPUNISAD its cffect only on the devi and not ou Bolman, for the up wht is relatcil to tho Jira anly and not to Braliunct Thus is the ap uit 39 the whip of a thirror 18 rolstol only with the reflection of the face in it, and not eath tlic Caco itself the relicetlon alona gets distortel, dimmed $c, owing to tho dcfects in tho nadhi callal mirror and not to tholico itsell But this is surrendering tha ad aita or pure Monism for the reflection in tho mirror and its original the face are not identical Ho Jims such a reflection of Bralının In matter then the theory of Klentity goes for boie to differenco cristod front Hoforo, and was not onuseil by the upd111 the myspracouiling from tho laco wero di Dorent fron tho face, the picture cristal spirtely in the 1933 the mirror only manifested tho picture Another illcstration of the upidh e lusing difcreue uero tiero was no dillerenco Ixclory, 19 tlaat of spice and the pot Poule think that the face inside tho pot 1aftforent from the spico outside Chtis strictly speaking the difference caused by tpadht affects a thing which is always identical with itsell, 1 the upalla calle pot altrets elico But even here also the tradhi callal pot tlocs tot crorto the differonico In ajrace the difference existed tutor before on locality ru epaco ben, wie dufterent from another The not only affosts tho dieronco wluch cx500 from Icfort to support of this proposition that an upadlı nerer origimtes difference but only manfrosts a pre-existing di Coronco, tho Commentator quotes a Ny ly tenet MADATAS COMEYTARY. Tliose wissels are difficut * thiensek ce from before, (such as differout lourlities in space), but lucl the ignorint ordinarily do not realise, thoso alone o madlo mamfcst by npidb, and brought without the scope of the perception of the ignorant The upaciho never of itself creates any difference it is vever able to create a difference m objects which aro toi rather 18) identical It is only innfester of a pro existing bliela (difference) to the discriminating (Tle upadlır vever creates the many, the many esit from before But is time manloldness in spice also ? The Nyâya answer it in afirmntnc) Tho sprcos ale also many, and into (or rather innumerble) like the diops of water tlie Brahma tuba Therefore it follows th it the Tiva and Iduna are not lenticul inin an God ato different As siga the Puma Sumiti - Let not any me worship the God of gads by flunking wint lc la identical much tha God, for theru cannot be the iclation of the Worslupper and the Wor blupped, when ane trents the Worslipped as identical tu himself The following Srutis also prove that the Ja nad Brahman are not ideutical The Lord tot be well tuuderstood, when taught by 1 scctauan, for lie describes Him to lafeuor to lisola deity Tlio Lord boweier, 19 full uſ all nacellencies and 1179 Decn so conceived by thic Vedak Nor in the true knou lege of lium obtained slicn laaglit by an Ananya (Pan thiest or in Idealist? The Lord is even smaller titta the Java Those size is that of an atom He is diconceisable (Katha, 11 8) This 18 80 ·II ADIYAYA, XXI RIAŅDA. 147 "This belief vluch tlou last got, can not be brought about nor destroyed by argument; when tauglit by the trio Tencher tho realises himself as separate from the Lord, the Self becomes eisily sealised 0 (learest strong is thy resolution Inquirers like thee, O Nacinkeins ! are not many (Katha II. 9) " "The Dern of eye can not fully enter into the majesty of 'That Hari, nor the Desa of speech, nor of mind. We do not know mr understand How He may be gosei ning all this He is need more wonderful than all that can be known or all that can be imagined He is the Best Thus hale we heard from the 'Teachers of old who taught Ilım to us" (Kena, I 31 "Different from the holy, different from the sinful, different from this insentient universe of cause and effect, other thin the past, present, and future, is the Lord. Tell that to me exactly as thou knoweat Hun. (Katha, IC, 14)" "The Eternal among the cternals, the Consciousness among all consciousnesses, tho Onc wlio bestows the fruits of Karmas to many Jivas, the tranquil-minded ones who see him seated in their Åtma, get etern? happiness, but not the others (Katha, V. 13)" "As pure water poured into puro water becomes like that, O Gantama, so thio Atina (Lord) of the wisc sige, namely Braluna himaclf, becomes Like that Brahman, when lo gets release; but novcı becomes identical with Brahmın, minch less any inforzor being (Katha, IV, 15," “Having sought shelter in the knowlerige anul reached likeries of Nature with me, they are not born at Ton's lawn noi at world's chiling are they distributed (Gita, 14 2) "The knower of the supreine Bialann attains the supromo Braliman about it is the following lik --Brahmin is Truie (tho Centos, Preseiver and Destroyer of the Universe), the Omniscient, and Illınutablo (not limited hy tune space of clusality) ko who knows Hom as placed 112 the cavaty, in tlıc bigliest ether, he enjoys with the Omniscient Brahman all objects of enjoyment under his control" (Tito, III) Thts passage also shots that the enjoyment of the luktas are under the control (Sula= under) of the Lord As sis a test "the Afaktis or freed souls are all equal to Bs abman, so far as the enjoyment of pleasures 19 concerned, but thavire not His equal in the matter of sovereignty (ccation, ete, of the sorles) and beatrtada (infinito jay) (The Comteattior nos tales op thn sarond verse of Khand: 21 "Nerding to the following rere - These ftro forms cristing in trud of three and three are the highest There is no other object more light thu these 91 ·145 GIHANDOGIA UPANISAD) זור 0r Ilie live forms (l'indem Vasudes?, Neng 719, Annulle? and! Solmann) become trunds accosding to the places thiet mecups in Rib, But though thes boomine appunto sin different at the permalls a lentical math tha I ore and myth ach other, tgh the giot Vinjesis of the Lord, for time it is utten in Sm Sanlun Tf an object vluch 18 ustllc (ultosd existence is proved lor percet tron anil valid means of knowledge is ta lic sct nsue is normal it a un als le donc un lug 101sonmg but not so 19 tlcle any necessity of 10nwing if one lins to establish tlic reality of such an object, for its realita 141 hiter of dueet perception and does not depend upon 1000mg object gren lag clicct perception thoseilits is donne on the mind into tuses, and does nut stand i need of arg inents But if there io nrgn ments to proc its neility they are mere cinselliments, seminly, if tice 20 no ug ments to prove its reality, that also 19 40 much the better uns not any falt in the reality of tho obycot In fret the absenco af reasona to prove its falselioo l and unreality 19 1 çare defect Ilotl or word reasons canot strengthen the confiction of the reality of the venit intention If there are suelt 1905 they are mere orun nents not of any mility iſ thore are no reasons tlo ngence itself 18 an opmoat because tla route stands in 21ecd of no reason to suport its truth But when in a 11 bion to this thero NTC no reasons on the other sule to me the unreality of th real ty ti en la senco of such roagong na a gravo fault and strong suport in favour of the realiti of intuitive Jerception Voreover there is no difference ou distinction between the theory of vad (Sunyaid of the Bundlusts) and thats theory thrt the world 19 absolutely umenline false (Bat sys 111 opponent 11 M 1 yr we lo not mean absolutelt Palto 11 sowething nyatorious something ul gh ran not be explaine ? (Anirvaci ansa) to t1 s tlo Commo tator ceples - There is no proof of the existence of such 2 (Axtuachanlyn) on an olject which is both true aux false, at the satug tune , luchu 13 real and unica! welche esists and does not eust which is eat and asat 16 the Syne tunc It therefore fallors tint tha Bheda or the multiplicity of Dyrets is 1 etlity and not false This deference between objects between God and ti between 17d man hetween them within will, is a real tac true difference and not 1 mere Bingo (Let it be granted that lifcrence is a reality that Bheda 18 Satya Bnt trong It is nuly consentional reality (Vyzválarika) nel mot no absoluto reality, it is phenomenal reality and not nalmenal reality I! thuis Bleda 78 only a phenomenal reality, then those who usert it must also "ssert tlist there must be someone to whom at sane time tlus ·II ADHI'AYA, TAI KHANDA 149 reality becume in 1eality, to whom at 12 holen ta faloe and phenomonal only) An, therefore, the Commentatui says - But 10 one lins the notion or dnect knowledge that thors Bheir BICIC musterl, does net eust ou ill not exist, and since no one ever had on ling or will l17e euclin knowledge of the umerlts of things, it N 12ong to say that the clity 19 1 contentional ano Ouly T r the Iufference betuceul le ind those who sry that the reality of the world is contentional onls We 2 then to pin Inec a pason, to sliomt 19 ron ventiound only and since they can not produce any such person, ne do not nemmit tint the thieuns 99 to the wohl being a conventional cality Istine Rut if there be a person, who luas the motion or conviction that the Tould is a contentional cality only, we ask jou hut 19 the dilelenco between tlus notion and the theory that the whole world is cod ind notlung (Sur) flere me, on the other hand, express Sratas, leclaring thint the world is real As for example the following text of the Rig Veda, IV 17-5 Satyam L'hem anasisie want All rejoioe (in Him) hnung attinel 1111 as the true (This slows that even in Vuthtt, therc 19 diference) All Studis declare that the Bhed in leal and not fictitious Then there are other texts 150, for example, the following verses of the Monitoka Upanishad (Verses 24 and 25, pige 2) Note-We give these two versta aguilliere in the org ml with their word terning 15 NOV BITCH by the Commentator प्रपंचो यदि विद्युत निवर्तेत न सशयः । मायामात्रमिदं दैतमतं परमार्थतः । Prapanchah, diffcici ce, bleda Yadı, is Vidyeta, was produced, 19 created, comes mo existence as a certain time Nivarteta, would cease to exist, will come to an end N not Sansayah, doubtedly Maya, by the Wisdom Lord Matram, cognised and delighted in se, the Blieda, wluchi the Lord by His wisdom takes delight in and recogiliscs as such Even to His Consciousness there is bheda If there was no bleda, how could the Lord have sported with Brahma & dan hit Dvaitam difference, duality Aduaitam, the Lord called the 'One without 1 second ilie pecitess, Puamarthotah, is the Highest Eplity or End Note-11 th diten nee was brought into oxistenco (and 18 not eternal in the naturo of thunga) then it would certainly cense to exist at so ne tine or other tho duality is, lowever a roulty in sheb the Lord by his power and do n takes del ght and cognisica it se sheh lo nlone ls Difereneclesy Simple Element (lalta) lo is the only Supreme object ·150 CHINDUGIA1-UPANTSAD 1 विकल्पो विनिवतेत करिपतो येन केनचित् । उपदेशादयं वादोशाते छत न विद्यते ॥ Vihalpalı, ſal e Driton that the Lord is not idyutt hut 1:14 clifferences ano Vienoteta sull cerve to exist Kilpitalı, crental, mungonedd Yndi, If hennchu by some cuc Uprdekat, hy rostruction Ayam this Vidh say ng nute, being known Midliniends tt Ajñ Ic-in the Unknown Ilic Lord is called the Unown, hec?use the ignorut do not know flm Duntun, tlie duality Na, net Vidynte exists Intr--If, however as me has img ned tint the form of 1) o I or! is not a simio Rubstanco (rut 1119 dl deroncos m it) then tlint wrong bntion of he will be rells right instruction Tuis is the truth. [tint wiira knon de la r14c thi Palantion (il at Lord Inng differences in Pum) ees to trist or ) In the laboran orl therosno plinlitt Пce tѕ bесирещич If the Plıuality vec a cieated object then undoubledly it would come to mu on The plurality is (horrevei cternal) and recognised as such by the Lord and Ile tales delight in it DIADIVAS COWITYTAILS The word Pi panchir mers blacda i plurality (or dificience) The word yetu nems bliniett utprdyern, "for mere brought to maintenen "fat were produccil' Then it would cense to exist also at some time or othei (but is plurality (loca not rense, it follows that) tho difference between the Trn 2011 thic Loul, etc, s pot created, but on the otiter land it is eternal The word Miyu news the knowledge or the conscionsness of tho Lord! Tlie word na itin menus th 14 pluck 18 cognised (matum) aus delighted in (rutun) by the Lord The schole ivori miji mir in this mere the pluralty is a thug cognused by and delighted in or the Devine con The Lord hnots it and delights so it l'he words advitam prm uthrtılı mean that the loud tione in His lorulo Body is tlse ierl usaiti (or Undifferentiated, homogeneous, frce from plurality 1 Ilie woudl Primartın denotes the Lord The Loul through His Tom is alone intr-the Undiferentiated homogeneous substance Therefore, win is enlled Advita refers to this Tor the Danmr I'luze 19 ta say there arc cien no inherent diferences in the Lord (18 16 14 m n troe for exemplo, tlint lins leaves branches flowers, fruta, etc, sufferent from each other, though forming oue Unity The boorly of the Lord 18 h liomoperteous unity, unlıke 208 other organised bode) 40:10 ISN099 ·11 ADIIYALA, INI KUANDA 151 The plurality would be sublated, had it becil merely a (false) imagination of some one (due to his ignolance) The position established by (sucied) teaclmg is, with regard to the Unknown Lord there is no differentiation He is livmogeneous Note-11 lirally was due to men. ichaguiratio of us mortuly then lilo all other faucies it would case 15 Hoon 19 any 0110 would decluru the brutb Thus whom man fulcis Longines a rupe to be a ante that false 1 otion cases 1 soon as fully in the 19 a ropo and not a ako. But not so tla notion of Tiriltı Inspite of u matic teaclungs, the notion of plurality stull rempang VADHY IS CONVEYTAN) Nors platility due to nere omg'ition If y one, through Igrowce lrad imagined thuis plurality it woull then also le suulated and so cciso to exist, but it is never so sublated thereforo, it is not in imagined thing ) Say no objector -Tho Spites to rel tbatlarni ty docs (MIG 1 d Vonism 18 Log misod Infuct this very brutt snye when Luowledge is atta ned (tr) tlo plurality CC1804 to ovest ) 1o tas the Commentator ays -No one lits eier experience Vonian, it 18 a theory Insed up instruction only But the instruction itself is based upon the MION6 11tes pretation of the Soutr text lho propor reading 13 jäita ili utama vulgats, In the Uukrom Lord thcio 19 no plumlity 'l liciefore from tho tenching (Upides it) of the Slut this to the Llicury wlucha 19 establislieldinitu diutm m sidy ito--dincu 10 ono con huon the loul without His Grace, the lord s cillc ilic Unknown In zliat Unknown there is no plurity lle is a simple chiferente, lotuogeneous substance (The Commentatus nos quotes an authoriti u suport of lunar planitton ) 1 tlo Bithi Tarhi - It diferente edh) of to hands Lust letnect the Jn is in the lord, cand betteen the Jag unters, there butucen the J11 75 aou tlo u entient oljeris, fourth 1xctwocu the lori am the onsentient belts ifth hotucon tu entrent objects inter se is the difference is uflisert it is called I'mp ucha (lbum I'm pinch lies com ! menii plurity ruluelt is fefil) fi hu noul Phun pull lose als de total luralis leille from the subst untise pincham love and the athy ? Di math te me of jutnir lluc furio of the word in on l'rinchi is! lui tt Arilenci The knowledge si les hu fill win of polis ar Wint 111 plin ments of getting nicht liene is lowledge is called intor (cellent ·159 CHDANDOOYUND Ilus Puupunch means the Ercellent-lele ise Guing howledge of tlu live fold difference O Proie la is so-called because it is the most cxcellent pentad, -12 pentud llic knouledge of vluch gles Vuktu) "If this pluralıly lul 1 legenja, st sould cert unly Louk, lu erud at some ture But as it does not come to an end, therefore 11 (Sez liril ang beginning'-The lme mui mitzz1a Fase lot supprimng the actrita ven, is an authority in four of the Dutt vion - "Tile soul 111 meus the object of knowledge e Lulzscious lhess of Vinnu The plurality is an object of Drin bnowledige ile the lor cognises it But can Do the Lord cognise )) apr alty The ansner to thats -Thellanlity is not only 2013 in object of Ishie knowledge but it is Vatrna also “Sunce it 18 mne esmed ou cogmsec (Vata=1109311) by tl Lamel, it cu neret be 21 illusiou, fat no illusion can sint ta the Ioril, mon Bn, because the lord delighito (unterri) in this plumlity and V1-nu would never lahe delight in inele illusion But in the lase of Hun cilleil the Parmartlin thcie erst no differenttatron in the case of sentent or inseutzent bengs "If you 813 the plurality is merely an uginum,' ne isk ulydloos at not come to an enl' (Tor all imagined the sake (1 121, &c, com. to an end sometime or other) (Bat says an objector The Vamdulys upanusad starts with nder lantion of mon 81- the Past Present Future les all tbat 19 Dyond the three-fold t C 0." The #hows that there is 2 Unity ealled Om Luck is every thug ned that there is 110 61ch thing as party Therefore these Terses at the end must also lc Bo construct (in in adruta scusc) as to be consistent with the initial statensent to this tho Pra Trio 693 you have muisunderstood the initial statement It docs pot tean all olleely-Whether in the past, present of the future are On "But all times wiother culled Past Present ir lutuo on Iriond theso exst simultaneously in the Lord Januan Omken (Hin llele 15 110 such thing is in) The ne Ajuife at 112 Lyall the in-"In the la cilled Aynata tlere S 110 differences o plmalıts IIc i aluno,c!1001 sunt ruce (Thonord djate las lu expljincd 15 rudyced custed The Lim cislorn >> stor's why I elas so esplained this verl) The word date is doned liom the 10 Kecidity manket, to the form by clince, to lippen Bit in the ordinary Dbatupátha no such swesung is grea tu thead whicro do you get 11 19 meaning to this uc Cormentator a stes -- Vidyate line this ineming just is bludratc meus destrosed thougla 10 the Dlintup tha the band means to split up, oh ·150 CHHÂNDOGYA-UPANIŞAD "ruay l. by my singmg, procuremaksa (at the Devas." Cluis is possible only wlien tlie Udgata is Vayu, the Beloved Son of God But when the Udgata is a hunian berag, die should male the resulve Let the Vayu, within my lealt, sing out for the release of the Devas," sê Iu, tlus et Ágnjet, let one sing mui Svadlam, pleasure, svadha, power of self-determining will. 1994 Pirbhyah, for the Pittis. di Ákám, hope, desired object, blessmg, acq* Manusyebliyal, for men UTC 1rmodakam, fodder and water. Tra Pasubliyah, foi animals. Foi Svargarn lokatn, heaven world यजमानाय Yajarn. anaya, for the sacrificer, host, paliona Ammam, rood, an Armane, for laimsell, with regard to the Supreme Self dwelling in Praye. amatir Ágayam, may I smg Pan Etan, these RET Manask, with nind un Dhyayan, reflecting. Apranzattal, wallout being heedless we Sluvita, let (the Udgata) sing praises. 2. Let the Udgatâ siug with this resolution :-May I, by my singing, mocare immortality to the Devas, willforce to the Pitris, desired objects to men, foddor azul water to animals, heilven io the sacrifice and food for myself. Thns reflecting ou thesc, in his mind, let the Udgåtå sing praises without being heedless MANTRA 3. सर्वे स्वरा इन्द्रस्यात्मानः ऊप्माणः प्रजापतरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरपालभेतेन्द्र शरणं प्रपन्नो श्रभूवं स त्या प्रतिवक्ष्यतीत्येनं ब्रूयात् ॥ ३ ॥ at Salve, all. PT: Svarah, vowels te indiassa, of Indra Indra liere means Vayu, because through flis power lie gives every iluing to all." (rah Burad auh), 147 Almanah, bodies, images, symbols, Fr Sarve, all 3 Usmanah, sibilants, (arc symbols). 14 Prajapatch, of Prajapati, ca, Visgu the protector (TTT) of all crcalures (371) Hara: Atmanal, symbols, bodies. Tages qui. Sparsah, consonants other than sidnanis and semi-vowels; 010, fi om LO Mrutyoh, of Rudra; called Death, because he is the Regenerator 15417 Atmanah, symbol, cc, a lam, him (udgata) fa Yadı, IT Svaresu, witli regard to vowels thouglı rightly pronounced Gita Upalabheta, should (an Asurah) repi ove by saying falsely " Thou hast incorrectly pronounced the vowels is thy engig" Indram, to Indra, viz, Väyu, thc Lord of vowels. Itu Saranam, refuge, shelter by Prapagnah, taken, attained Abhavam, I have become a Sali, he, 1, Vayu Tva, thee afanua Prativahsyal, williteach (you) enam, hin 8417 Brgyat, let (lian) say. 3 All vowels are symbols of Vayı, all sibilants 11e symbols of Vişn, all consonants are symbols of Rudra.

·II ADIYAYA, YY1 MHANDAJ, " If any (Asual) should repios e lum for his vowels (though lightly pronounced) let lum ilisator lumm "I appeal to Váyu, the Lord of vowols, (thouglı whose giace I have pronounced my vowolt conectly) let hun tcacli tlice MAYTRA + अथ यद्येनमूप्मसूपालभेत प्रजापतिः शरणं प्रपन्नोऽभूवं स ला प्रतिपेक्ष्यतीत्येनं ब्रूयादथ यद्येन स्पशेषपालभेत मृत्यु शरणं प्रपन्नोऽभूवं स वा प्रतिधक्ष्यतीत्येनं ब्रूयात् ॥ ४ ॥ प्रय Aths, rrow, then यदि Yad, एन Exam then gudgina) अल्म Usmast, sibilants amater Upahblica, repruvchan Pajapatin Visou (the lord of the sibiluuls) शरण Haranam, refugc प्रपत्र Prapannali, entered upon, taken प्रभा Abhuvani, I have become a Sah he (Visu) रखा Tva thee मनिपावति Prupekssati, will sniash इति Ith thus एग Liram him (the Asura) भूयात् Broval, Ice (him) sty अय यदि Atha yadi, and if एन Enam, him (udgatar स्पशेषु Spudesu in consonants sara Upalablieta, should reprove Ty Nanyum Rudra (the Lord of the consonants) शाण Sararam sheltel, refuge प्रपन्न Prapannab, taken attained प्रभू Abharam, I have become स Sah, he (Rudra, the Lord of the consonants) मतिपश्यति Pratidhaksyster, will teluce to astres rä Its, thus a Chain, fuum (the Asuia) Brunar, let hum say If any one should sunılarly nopiove him for his sibulants, let humnswer him"I appeal to Vishu, the Lord of sibilants, let Him smash thee" And if any one were to reprove him similarly for luis consonants, let him answer hun "I appeal to Rulra, the Lord of the consonants, He will reduce thee to ashes MANTRA 5 सर्वे स्वरा घोपवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति। सर्व ऊष्माणोऽप्रस्ता अनिरस्ता विवृत्ता वक्तव्याः प्रजापतरात्मानं परिददानीति। सर्वे स्पर्शा लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति ॥ ५ ॥ इति द्वाविशः खण्डः ॥ २२॥ बर्षे Sarve, all स्वरा Svarah vowels घोषवन्त Gl savantah with sound, with The ghosa is a particular kudo Divan बलवन्त Balavantah, with force, nita strength sonorously with emphasis Jlse gianmatical praiatan or 1 " voice ·139 CliỰNDOGYA UPANISAD cffort is meant by bala #24 Valtavyàh, should le pronounced (with the stuhlpr tliat I may liereby gre strength to Vayu ) F Indre, lo Vayu Balam sicngth f Dadám, may give ara In thus af Sarve all HQ Lsmnih sibulauts varat Agrastah, not wallowed, col throws iterually, not perceptible, not uttered with too much rapidity area Aura lah, not thrown cui, sot uttered 100 lux) Feat Virth well (pened Vahtavgal are to be pronounced (with the sa shalpa) - Ioller my ell to Vant" qfaria Pandadani, ma icfer myself It, thus t Soris, all Eger Spardth, <342SIS a Lesena, slightly Tafagat Anabluar?! not touching (wafuargar) Anablunthath without a Vahtavi ih slould fc pronounced Trür Vriegell, 10 Rudia rasa dimanam, miself, to become fiz for moksa parete Patilirini tay ! extricale, 917 5 tldras 5 With the player "Vay I gue strength to l'iz u," should be pronounceel all sowels, with sound and strength (sonoiously and emphatically), with the pater "may I offor myself to Visuu" shouki bo pronounced all sillants, in the mouth well-opened, not wallowed in the throat , nor thronn out With the prayer "muy levincate myself from death and get mukti," oficred to Rudra slould be pronounced all conson ints, with full touching of the tongue with thu propei picc of utterance of the consonants Y DIY 5 COMMENTIRI (Th141 loentnoght mellation du Che J.nriltir ler tlci aina of Sinan 11 hamn the armonious that collecthey ard meparstely low tl catorce thout rent tmtex in whi hieman hen IM NURL by the Lord Itinell by Isanglan nelin 1841 on l ho v man woull Imitale to not * rasy all we sing ng lolo Lord in 1 tl o Devax. (In the mentriko Tinirel Suntoring the soul) Siman means the Lord, because lle arrin ramr the larmonious 'Ile uthod of 1114 Nugang is liho tlic serp not called smirel, tho sound of 1 bull or tlic of a thumler cloucl 1 The won! in Holy neparatals tattul) Telurnt la al no In ( nurse lle 14 the Highest 11 the Best of all (111x is the learning of the rorl Vranc) The matcatat country an a thority in att prattutin al e intertreta tion - 5134 n lett -Iloc weten of li na sljhu tl telnball or that if the rarul a tlounderclon', that of all late ingrl like the moun 1 tra leunale rattle les t it oftfir Len! Bruna a dormire te moliko mu tl ing alle 11 at el 112 junt like the tregint of the bull shit ol Wyn, she il referuar te thunder clowi tint Indm like tfic hirch ·100 CULTÂNDOGYA UPANISAD 13 Therefore the leve mening is tlmt l'r un'l sings to gio Release to the Derns and so to mecil Recause the primus fruit is tie piouing of Release fui Iranı even, Uccnuse he is inside all Deres (Prana being inside all Dotas gets release when the Ders get relcisc Dat in the Lord Visou will also get release because lle 18 also insido all 1c11s Ja not the rocoring of the Releane of the Lord also the promary object / Ao) "The getting of the Release for V-mu (wlin is made all Dens) 15 not the primy ohject Why not? Recuse lle 14 cternally free (incl thouglı inside all Des 29 is not lound thereby) (How tlo Commentator explains the phrase Indro batum didáni " Yay I gio strength to Indra) "Let (the Chief Irâna) pronounce the vowels with foice und sound, with the resolve " May I gic strength to ludzi I et lum pronounce tho dibilants ucither too fast too slowly, with the resolve " My offer anyboll to Vinu" Lel lum ponounce the consonants fulls, with thio colo “Ily I we them free from dertl, fit to get rule ise (1.ven here when the resolve is made by any other than tho Chic Prin lo Blonla modify the formula ) " 'Ilint 19. let the Cluef Prina verily unhe thc abosc resolves ling being other than the Chef Prin should modify the above Shainns i tlunking The Cluel Print within mo is alone able to do all these, let lum produce these results Let bim think so alnass, other man ho would be guilty of slowing disrespect to the Der 19, and a blasphemer ngunst the levne goes veuly to dulness "Therefore let him alunya modlitnto on Twr 1,011 VI-nu, the Protector of all ciertues, on Rum, tho Lord of Death, 3d A1F "I toho sefugo with jo' thug let ium tunk 2) may page and every sliere " Tlu sorul Inde lieve mens Van liec mase the fond literally means "Iouemes a l'13 12 Ais tule over all sowels uns Loud 119111 celle! Peypt (the Land of ill certains) las alone say over ill Abilnuts fwlin calle Deatli, bet just lloc insos cliesolution lle is the Lord of all consonants (llon la thug explanation rougruous shen the litt in the Chef Print hiteself Ito bring higher than Indra nnd I pityo low can lukis 1 toko rcfuga ir Trade & There is no incon,ralty the formats of taking n fuga am link to hunn Vlgitring only not to the D:\inc Click t'run) With regril to binm in Udgitrins the refuge 14 withi (fya, la-mu and Rim) sath regun to Vase Udgiftn, tlo gising of strength and Vobay directly from lları (thon Dside Indr, le) (Ithus kun explainel anyo that Indn argomma u lien the lonel Vasa hinstill hos con la may "I tako relage with Baln ic, with Tayu Ir wild mrmo? Or how can heast 1 ghd streeytt ta fndra 11, biascot?To this thio newer is -) ·II ADINATA, XXII1 KUANDA. 101 " Becquee mans are the Beings who are deserving candidates for Milling the co-ric prest of future Vilyn, an l colled Incr14 Therefore the sising --" \ng 1 flie strength to laura" is perfectly approprinte to the Chiet Priti wo Sie strength to such candidate Pugus" There in thic Slın Samhita (on hold that inspiraatlons tko Vipne will ansrer tbee &c, refor as annisins ta any binuho Andolsult thet ber en la poal of bad man The Corumentator shoes that I la not my Tło carisbottluat laras only a cant) So also- If sur creatures of cul understanding and authors of all mischief, find (sult with fus pminuteriton, Ict hun say " \'1-tul will answer thee," "Turin Till brirn thec," ac, but never otherwise (The goorl should never be cured) The prin millgor Aiminam pariharan! hau lxce a once cxplained a mas 1 with. draw them imm dib" The Commentator farther explains it - (The phrive means) "I hall withdrs the resca from the vicinity ol lenth" (The Font Atminzakeli narae bere, and so Imples all netres or belogy, therefore, thousl singalar it denotes plan! The words I'rajipati and Indra wero exmatar as meanlo; Iguan lligu Tho comcentary cow gires another authority for tbks torrretation So also The words Brahma and Prajipati dcnote Vişnu, then referring to something else {Thus licro they refer to sbilant lotters) Similarly, Indra (lenotes l'iy u, thica capreslic of somcibing other than ils proper name The word Bruumidlerned from tlie root Brimit meins full, expanding and is the name of Virnu Prujipati meine literalls "Lont of creatures and is thus an appropriate clesignation of lişnui The word Inlra is a compannd of dam this, and rått rules, gres-le who gireg tog THE TY-THRD KJANDI VASTRA 1 त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्य- कुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसरस्थोऽमृत- त्वमेति ॥१॥ wa Trayah, three F1 Dharmaskandhåh, the branches of religion or law, Duty. Yajnah sacrifice. 4 Adlıya yanam, study दान Dinam, chanty, this first branch of the trcc of Dharma represents the house-liolder, 21

·102
CHRÁNDOGIA-UPANIŞAD.
a Iti, thus. 972 Prathamah, first af: Tapah, austerity, It iepresents botlı
austerity in the stape of bodily penance and meditation and reflection. It in-
cludes the ascetic (ar4a) the hermit (749:) and anchoritc (ora). Eva, oply,
fretas Dvitijah, second branch of Dharma git Bralamachari, the Bralima.
chart, the student. TÁ TATA Acharya kulavası, dwelling in the house of his
preceptor anita Triljah, third Alyaotan, always arra Átmanam,
himself anere Achat yakule, in the house of his picccptor. ***144 Avast-
dayan, mortifying. * Saric, all Etc. thesc (if not realising Brahman
directly by Aparokşajñana). ggaleht Punyalokah, blessed, who obtain tlic
regions of the meritorious or virtuous a Blavantı, become With this
difference the house-holders through sacrifice, study and charity go to the
Sonra world All ascetics (Kuticliaka, Baludaka, Hansa and Parama Hansa)
reach the Saryaloha througla austenity. The lieraits (vāṇastha) go to the
worlds of the Risis by the satile means of austerity ; while the temporary and
the perpetual Brahmachari by means of service to their teachers attain the
world of the Valaklilyas Are not tliese (sacrifices, etc.) also nieans of attain.
ing muhta? To this tlic Sruti answers ZE: Brahm 19a sthal, he who
is established or firmly grounded m Bralinian by obtaining duect vision
or knowledge of B alıman. (Apirohsa jñanam) lie alone, 4 Aruſıtalvam,
immortality, mukti Eti, gets, obtains. This slows that all areentitled :0
mukti whether house-holders or Sazasis provided they have realised Brahman
1. There are tlıree branches of (tlic tree called)
Dharma. Sacrifice, study and charity constitute one
brauch. Austerity is another, and to dwell as a Brahma-,
chârin in the house of one's preceptor, always mortifying
the body, while so dlwelling, is the third. All these aro
blessed and obtain the worlds of the blessed. But the
God-absorbeel alone obtains immortality (Release).
MANTRI 2.
प्रजापतिर्लोकानभ्यतपत्तेभ्योऽमिततेभ्यनवी विद्या संपा-
स्त्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यतराणि संप्रास्त्रवन्त
भूर्भुवः स्वरिति ॥ २॥
तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः संपालवत्तद्यथा
शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्
संतृगणोंकार एवेद सर्वमोंकार एवेदः सर्वम् ॥३॥
इति प्रयोविंशः संडः ॥ २३ ॥

·II ADHYAYA, XXIII KHANDA, 2 163 Ta Prajapatih, Visnu are Lolan, all collection of words, entire literalure. **4747 Abliyatapat, found by analysis, brooded over (thought out what were the most essential of these) distilled the extracting Tebhyah, from them. Ablutap ebhyah analysed, brooded over, being so distilled at Trayi, Three fold Tu Vidya, knowledge, Vis, the Rig, the Yajus, and the Sama Vedas 16T Samprastavat, issued forth, became manifest Tam, her (the three fuld Luowledge) Abhyatapat, analysed, distilled the extract Heat Tasyalı, from lei (three-fuld knowledge) parut Ablutapcayah, from so distilled EATIF Etant, thcsc To Aksarar., syllables समानपन्त Samprasravantal, distilled out, flosved out Bhoh, Blob Bhuvah, Rhuvah er Svah, svai talu, thus A. Tan, them any Abhyatapat, distilled out, the extract poz reblyal from thein अभिततभ्य Abhitap tcbhyalı, so distilled. vtart Omkar ah, the syllable Om F42 Sanipras, ravat, Nowed forth Ft Tat, that. 27 Yatha, like yn Saukuoa, with stalk, with needle aft Sarvan, all पनि Parnani, leavcs सतगणानि Samtrimari, are attached to, are pierced (the root of thus is Ti to pierce, to cleave) Evam, thus एतन Etena, by this ओंकारेग Larena, with Om ET Sarva, all, wole * Vik, speech agur Samtrina, is attached tra Oinkarah, che syllable Om 37 Eva only 37 Idam, this # Sarvan, all, 2 Visņu distilled the entire literature From that distillation flowed out the triple Vedas He distilled them again Fiom that distillation were extracted these three syllables Bhuh, Bhuvah, Svai He distilled these again They being thus distilled, came out OM As a needle pieces all the leaves, thus by this syllable Om is pierced the ontirc speech Om is verly this Fall, the Perfect One. Om is verily this Tull, the Perfect One MADUVAS COVMESTARI (It has been nentioned before that the worshipi crs ot individ 121 Sun 1 od of the entiru siwun get rargau d Release rospeotels This II a da slots who get Nukta and who got merely Swarga) The Mizat dins say the duty labe sacr fcc stals and charity belong to the householders the duties lilo anteritses ke lelong to the Tauaprustias te duties of parlietul celuicy wil studeatship belong to thic Marsth L1 Brahmachirine All theso three classes of people atta a by means of the aforesaid dutch to the regions of the Virtuous Tho rovnog fourth not one time by name in tle Sruti is the Parnrut wo staads firm of Brahmr in the right nanacr and die obtains inmortahty web is something beyond and distinct frou the regious of the Virtuous According to theso Máy wadins the pulti is only for the Sannyasi This view is contested lis the Commentator and he guotes an authority to that effect ·164 OHHÁNDOGYA UPANISAD So it is said " The persous belonging to any one of the four Agramas, get by the due discharge of their duties, to the regions of the Virtuous But all these gel release, by the hoowledge of Braliman alone" (The due discharge of Sanayasa niso leads to the regions of the Virtuous and not neccssarily to Moks And when a person, whether a Householder or a Sannyasi gets Brahma joina he gets Nol sa ) (The Grutt says that Omlara tras distilled from all the Vyåkritis The commentary now gives tho reason for the same ) Omlára 18 the name of Brahman of the all Full and possessing perfect aud excellent qualities) It is the essence (îtmin) of all speech, because by cxplaining it (analysing and expandwg it) All words are evoksed and explained, thus it is the essence of all speech (The Sruti says Omkara ev3 dam sarvam Omlára is all this Tho commentary now explains this The above phrase does not mean that Omkara is thus all, for palpably all is not Om noe does it mcan all words are On, for that also is not quite accurate. Bo tho commentary takes the trord idam as qualifying the word saryam) This Omhara, thus praised in the Sruti, is the Srım or l'ull of all excellont qualities, full of all meanings In fact Sarı am wenns l'ull also (Thus it follows that thus Omhora dcnotes also the fullness of esery thing) (Says an objector -The word Sarram is in the neuter sonder and 60 cabnot rcfer to Om which is masculine Tho reply to this is that the chango of gender 18 a Vallio licenc Or the word Sarvan is in the scaler gender simply becanso router clcaotce All sonders and so it is taken here in the miscaline and thua thore le no anomaly) As it is in construction with Sarsam tlcio 15 no anomaly of gender Moreover Sar am also means there superiority Ilus Om is superioi to Overythmg clse And tlns superiority has been praised in the previous passage yathi Biakung, it slons that Omk ira is praised ns surcror lo cierything else (Omm 18 old la 10 the essence of the spatis As the Tonhitis are three so algo Om he three letters As the "yahritis are the essence of the thiroo ledas, 50 Omalo is tho exuence of the three 1 cú 14 ) Om is the essenco of the Vyaliçitis, tluş A is tho nco of Bhul, U is the essence of Bhuah, 1 x tlo essenco of Star, respectrrels (in the soutenee I'r tir lokin al hostapat-irisid sixin parkint, thc primit ficar inruung fu at the mallogar reynti ar 1 tbe flowing out nro one ani tle minie Tic comentary route4 t) is nie reption) - Asunn 1 tctl -" Thic ablut ipin1 or brooling 19 the knoulcilge-- thuis is the essenter of thel—15 does not mean tny tlung eise fiere Sampras ris 1 me in that knowledge, that siglat, (seeing a llung as tho cenca ola thmgl of the Supremno Braliman (TEIS M. lx asido the as that the wonl Prajapati bere tursne Virit of Kayapa, on the contrary it beius the sofrem tribman) ·1 ADHYAYA, XXI KHÁNDA 165 (Says an objector - Il by Peaprts you take the Sagredo Bruhmall here how do you say that a certail des ruse in Iis mind for His hnowledge is eternal and doog pot ariso at a particular poupt of time To this the Commentary answers --> As says a text -" Though the Lord is eternally Omniscient, yet when as a pistine, He planfests that knowledge, then it is said HE brooded over (abhitapat), otherwise it has no other meaning with regard to the Supremo Self' (Save an objector - According to your interpretation, only three Asramas aro mentioned, and not the fourth for you take the word Brabuasamstha uot as tho nawe ut the fourth or the bannyaga agrama, as we do but as meaning one who has Brahma knowledgo Llow do you get the fourth Asrama? To thus tho Commentary answers ) The fourth or the duties of a Sangyaşın are included in the word Taps of the first mantra It includes both the Vanaprastha and the Sannyasın "All the Asramıns, whether householders, or Vanaprasthus, naistula Brahmachårins, o Sanny isine, if they are ignorint of the Supreme Braliman, (but otherwise duly perform the duties of their israinns) get the 1eg10119 of the Vui trous, but those olovo who have got tbc intuitive and dnect vision of Vişnu, get Immortality, and not otherwise "By sacrifice, study and churity the householder vently goes to the region of the Moon, Somı Loka) The Yatis (Sannyasıne) by austerity go to the region of the Sun (Sarya Loka), cspecially the four kinds of Sannyasıns, (namely Paramahamsıs Hansas Kufir and the Baludakas) The Vamprasthas by ansterity alone go to the regions of the Risis, the perpetual students (Nuphthika Rralımachât 113) by the mere servico of their teachers go to the regions of the Valaklııly a9 But if thoy sce the Cod Jarrydana, directly, then they attain lumortality (Blokoa), but not otherwise No one gets Immortality (Jloksa) by mae Sunnyása. As says 1 Srut - By kroving Ilım thus alone one gets liere Immortality, there is no other my to attain it ($seta III 8) So also the words of Lord Bidar yana (Ved unta Sutias III 3 18 ) Knowledge only is the means of Relerise, 15 SCCM from the owpleta statement So 2160 Who Lori (in the Bhiguit? Par in? ) Nothing compels me so much in granting Relerse, is love The clue lischarge of one s daties the Sinkly, the Yng" thic sicicil study the luisterity the enunciation (Srong ásı), the charitable and religious works do not bind (oblige) no to give Nuktı, O Uddhava! Soko in the Citi- Nou by mele renunciation (sannyasan) doth le ile to perfection (IU) Su also the Sruti – llis sons tale his inheritance Row that even householders obtain ·İG6 CHHÁNDOGYA UPANISAD Release, for the above text refers to the di 1810n of alietauce left by a mukta person, who was a houschalder It also shows that the householdas also can get Jiana So also s938 another text -"The Release is certain for persons of all castes and stages (asianas) through knowledge aloue, sea oven of the out castes and of the immoveables, but still the Yati (Sunny isın) 15 the best, for Renunciation is the means of getting mohra specifically' As says & text -" Having well ascertained the true object, through the knowledge obtuned from the study of the Velas, und Laug puified then natue by renunciation of fruits of action and due pcrfoimince of duties, thio Yatis, &c" (Mundaki, III 2.0) THEVTI-FOURTH KHANDA MYTRA 1 ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातःसवन५ रुद्राणां माध्य- न्दिन सवनमादित्यानां च विश्वेषां च देवानां तृतीयसवनम्॥१॥ क्क तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्यादथ विद्वान्कुर्यात् ॥ २॥ ETTET Bralımavadınalı, the enquireis about Bralımın, the disciples (who inquire about the Supremc Brahma froin their teachers) Fra Vidant), declarc &sk (from their teachers) 27 Yat, ir ugr Vasanam, (under the control) of Vasus 19 49 Pratahsasanan, sacrifice in the morning, moining oblation (as the Bhuh lola is ruled by Vasus therefore, the Vasus are thic dnetlers of Bhulola) lut Rudranam, belonging to the Rudras (the antariksa joka is duelt by Rudras, because they are the lords of antriksz who get thic oblation given in the midday) Fratare Madlısardinam midday 47 Savanam, sacrifice, oblation memai Adityanam, of the Adity as farger A Vowvesam Devanam, of Visvadeva (l'he licaven a ruled by those who get tlic evening obl1t101) Cla and gefiggest fritiya Saranam, third oblation a (As all the three worlds are kept under control by the Vasus, the Rudras, the Aditya and the badevas) respecmcly and fully occupied by the hvo, Where ! Tartu lierefore **** Sajamanas; a, of the sacrificer (lemned or ignorant) Are Lokah, world (for such fic sacrifices Bluh, cle, arc hcpt under control by different deras) To Itt thus 1 Sah, die all, who # Cam, lim (the way which will be described hereafter) Na, not four Vidyal, hnous hatham, Liow safe huryat, should do Mar Vidvan knoring a kuryal, should do The (pupils) inquiers of Brahman ask their teacher" If the morning ahlstion belongs to the l'asus, ·II ADHYA L’A, XXIV KHANDA, 2. 167 the noon oblation to the Rudras and the third oblation to the Adityas and the Visvarlevas (and consequently the three worlds the earth, the intermediate world and the heaven are already occupied by these devas) where then is the world of the sacıificer? He who does not know the me. thod of attaining the world, hou must le proceed with the sacrifice, etc, (since he does not know the method) therefolc lct him learn how to perform it and then perform it. MANIPA 2 पुरा प्रातरनुवाकस्योपाकरणाजघनेन गार्हपत्यस्योदङ्मुख उपविश्य स वासव५ सामाभिगायति ॥ ३ ॥ लो ३ कद्वारमपावा ३ " ३३ पश्येम त्या वयरा ३३३३३ हुँ ३ श्रा ३३ ज्या ३ यो ३ मा ३२१११ इति ॥ ४ ॥ gir Pura, before. a: Pratah, morning 7131776 Anus akasya, of the song, chant (the whole word prataranuväl.a nieans the matin chiant.) EQUITET Upakaranat, commencement, beginning a Jaglianena, belaud. TXEA Garhapatyasya, of the household altar JGT Udanmukhaly, looking towards the 10th, facing the north tra Upavisya, sitting down. WITT Vasavam, addressed to the Lord Visnu residuig in the Vasus Sama, the Sama hymus war Ablugayatt, smys out (the following songs). THAT Lokadväram, the door of the world (earth) the door by wluch may I attain the earth at Apavarno, open vaig Pasyema, let us scep Iva, thee, Vayam, we Ta Rajyaya, for the sake of kingdom (that we may rule on earth.) The prolated a of ra is chanted 7 times with the secd mantra "hus." inserted in the middle, vis, rà à à a hutia , the prolated a of jyå 3 times, etc titi, thus 2. Befoio the coinmencement of the matin chant, sitting facing noth, belum the household altai, he sings the Saman russel to Vie dwellig wong the Vrane JNE - Open the passage to the world of the Vasils, so that we may see Thee and obtain tci restial glou therein NANIR1 2(0) श्रथ जुहोति नमोऽग्नये पृथिवीतिते लोकत्तिते लोकं मे यजमानाय विन्दैप वै यजमानस्य लोकः ॥५॥ m

·108
CHHANDOGIA UPANISAD
44 Atha then gila Juholl, sacrifices (to the fire) with the following
mantras 74 Namah, adoration, salutation, laz] ST Agnaye, to agni, 218,
Visnu (who is called Agn, the deyquier) fra Pritliviksite, dwell.og
on the earth Race Lokahsite, dwelling in the worlds druh Lokan, world,
appropriate fr me Ne, to me 447RRY Yajamånaya, to thc sacrificer
FR Vinda, give, obtaia for 5 Esah tius Vai, venis 1964 Yaja-
mânasya, of the sacrificeret Lolah, world
2(1) Then he offers oblations in the fire saying all
hail, O Visąu, dwelling in fire, du ellmug on the earth, drvell-
ing in all regions Lead me, thy wosłuppei, to the place
appropriate foi me, to that which is verily the would of the
prous (Lit Thus is verily the world of the pious)”
MANTRA (20)
एतास्मि अत्र यजमानः परस्तादायुपः स्वाहाऽपजहि परिघमित्यु-
क्त्वोत्तिष्ठति तस्मै वसवः प्रातःसवन संप्रयच्छन्ति ॥ ६ ॥
FATEH Erasmı, I shall go 47 Atra, there 617 Yajamanah, the sacri-
ficer, the worshipper Te Parastat, after 9 Ayusah, of the life, ure,
When the life is over This refers in the case of (quanh Aparoksajmanın)
the falling off or dropping down of the final body in the case of others, crdi-
nary death me Svåhå take (th) ya Apajih, cabt back afy Parigham,
the bolt, the lundrance to the attainment of the enjoyments of the lola ralt,
thus 7 Ulivå saying 3777212 Uttsthat: rises up let ium re up eX
Tasmai, to him 469 Vasaval the particular forms of the Lord Visau dovell.
ing in the Vasus, they being gracious TT Pratah Savanam, morning
oblation, all rites performed in the morning news Samprayachchhanti,
fulfil, causc to be performed without hindi ancc
2(c) After my life is over may I, the sacrificei, so
therc Siahi Then lung aud "Remove the obstacle,
O Lord" let him 1192 Foi him the Lord, throngh the
Vasus, mahes perfect and complete his morning oblation
MAXTRA 3
पुरा माध्यन्दिनस्य सवनस्योपाकरणाजघनेनाग्नीध्रीयस्यो-
उपविश्य स रौद्र५ सामाभिगायति ॥ ७॥
लो३कद्वारमपावा ३ ' ३३ पश्येम वा वयं वैरा ३३३३३
हुं ३ श्रा ३३ ज्या ३ यो ३ श्रा ३२१११ इति ॥८॥

·II ADHYAI A, XXIV KUANDA, 3
169
go Pura, before Regata Madlhy andmrsy i of indday atatu Savanasya,
oblation TKRIT Upiharanåt, commencenient 1977 Jaghanena behand
992 Agmidlsriyasya, the Agnidhriyn altar (Daksınågni) 31 Udan.
mukhah, North-lacing उपविश्य Upayniya, sitapg स Sah, he रोद साम
Raudramsama, the Sama liymos addressed 10 Visnu dwelling in the Rodras
#Ana Abingayatı, Sngs out Chi Loladvảiam door to the world
and Apavarnt, open 999 Pasyema let us see Två tlieer Vayam,
we farit Virajyaya (another reading is r54 Varrajyaya), to obtain
Sovereignty of the antes mediate world
3 Before the commencement of the noon oblation,
the sacifice sitting down behind the Daksiņâgni altar, and
looking towards the north, sings the Sâman addressed to
Visņu (lwelling in the Rudias thus Open the
passage to
the world of the Rudras so that we may see Thee and
obtain astral glory therein
NANTRA 3B
श्रथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे
यजमानाय विन्दैप वै यजमानस्य लोक एतास्मि ॥६॥
अत्र यजमानः परस्तादायुपः स्वाहाऽपजहि परिघमित्यु-
क्त्वोत्तिष्ठति तस्मै रुद्रा माध्यन्दिन सवन संप्रयच्छन्ति ॥१०॥
ma Vayave, to Váyu Visinu culled Vayu, ilie giler of life (uty Ayu}
and wisdom (Va) waffaigh Antariksals te dwelling the intermediate
region (the rest as above)
3(a) Then he offers oblations in the fire saying
All harl, O Visnu, dwelling in the Rudras, duelling in the sky,
dwolling in all iegions Lead me, Thy worshipper, to the place
appropriate for me, to that which is verily the world of
the pious After my life is over may I, the sacrifieer, go there
Svähi! Then having said " Remove the obstacle, O Lord,"
let hum use For lum the Lord through the Rudras
makes perfect and complete his middav oblation
ASANTRA 4
पुरा तृतीयसवनस्योपाकरणाजघनेनाहवनीयस्योदड्मुख
उपविश्य स श्रादित्य स वैश्वदेव सामाभिगायति ॥ ११॥

·170 CHRÁNDOGTA UPANISAD लो ३कद्वारमपावा ३y ३३ पश्येम त्वा वयःस्वारा ३३३३३ हुं ३ श्रा ३३ ज्या ३ यो ३ श्रा ३२१११ इति ॥ १२ ॥ श्रादित्यमथ वैश्वदेवं लो ३ कद्वारमपावा ३ ' ३३ पश्येम स्वा वयर साम्ना ३३३३३ हुं३ श्रा ३३ ज्या ३ यो क्या३२१११ इति ॥ १३॥ अथ जुहोति नम श्रादित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यो लोक मे यजमानाय विन्दत ॥१४॥ एप वै यजमानस्य लोक एतास्म्यत्र यजमानः परस्तादायुषः स्वाहाऽपहतपरिघमित्युक्त्वोचिष्ठति ॥ १५ ॥ तस्मा श्रादित्याश्च विश्वे च देवास्तृतीयं सवनर संप्रयच्छ- न्त्येप ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद ॥ १६ ॥ इति चतुर्विश खण्ड ॥ २४॥ इति द्वितीय प्रपाठक ॥२॥ सनीयसपनाय Trisya saranasya third oblation trening oblatton चाहनीयस्य Ahavalyasyn of the Alas aniya altar भादिस Adityam Visudwelling in the sun वैश्वद Vaisyadevam addressed to uselevrs स्वाराध्याय Svirajyaya, for celestial glory साम्राज्याय Simrtyyaya for perfect glary दिवितिभ्य Dhik sidubliyah daciling in heaven अपहत Apartm cast back, remove वनस्य मामा Saghamatram (equal to Tajhamatram) te sasaou (बा lr1) of the maker (मर mal of sacrifice, 12, Visgu who saves the Vajamina Yajnama is the same word as Vyanaz He who saves thic laðamal is called Yajamatra Beforo the coininencement of the evening oblation, the sacrificer sitting down behind the manus 1 atter and looking towards the north, sing the Sîman addressed to Visau duelling in the Iditsas ind in the Vibue dos as thus Open the passage to the work of the editins and Visu cdoyag so that rongi see Thee ind obtuin celesinl and supreme glori Then lie offers oblatious in the fire sang -Allhul, Ovisnul drelling in the additins and in the Visredeias, cuelling in the benen, dvelling in all regions -- Lend me, ·II ADHYAYI, XXIV KHANDA 171 ing oblation Thy worshipper to the place appi opriate for me, to that which is venly the world of the pious After my life is over may I the sacrificer go there “Siâhâ " Then having said "Remove the obstacle O Lord," let lum rise Tor him the Loid, thiough the Adityas and Visiedevas perfects his even He venly hnous this Lord called Yajii intrâ, the Saviou of the pious, who knows him thus, who knows him thus MADHVIS COUVEITARY (In the pres1013 Khunda has been taught the noditation on the Lorl called $1m3u tho Giver of Leuven And Release Nou is taught in the shape of dualogite between the pupile and torchor toeditation on the Lorl thro iglu bus forms of laag etc cstablisled by a portion of the Simo Teda which also by removing tlu olsstacles condnees to the nttainment of Release and ler is to the corece gnty on the world, culled earth etc Lcat ono shoal? make the mistake that the oficri gol the morning midday ande calg oblations are given to the well known as 14 &c ut that they are prayel to in order that thes may nobolt tho door the Coramentary sys - By praying with tho Mantras "Loka Drars &c, to the Lord God Harı residmg in the Vasus, Redes Adity ns and Visvedev1s and called also by those nimes the sacrificer gets leaven if he is ignorant, und release, if he is wise By no other means can the light worlds be obtained (Even the attainment of hagh worlds like the intermo I nto bearon &o depen is upon the worstup of the Lord Ilari alore The dufferenco is it be is worsluppout withi kuowledge thon mokon is gained of ignorantly the worlds hgher or lower) To be eminent in earth and have glory here is called Rruja by the wiso to be eminent in the utermediate workl is called Virdjyl, to be eminent in heren is called Star 151 (But it has been sad liat Cho 150 get Voksi io tbc worllo Ilow 14 that? For the world of the Relej8o aro laiku tha & Ind those world named are not usou here Then also It is said that one must go to the Bieta dupa and sootho Lord there in order to got Moky Tow then ein mer gut Voksa in these infcrior worf 14 liko cartb ete To t) is the roply 14 that souo Released soil remain in earth te cren after it. Tease They prefer to so rena a iustead of go ng to lailu the Itut they also must male pilgrimago to tho bieta Deipa hetoro rett og Relcate Tien in tliese (earth shy and heates) thero to Helegen for some special persons The boneler got, sier dupa and after seeing the Lord Vienu there and being permittel bu 111111 ther remam on this earth, etc, enjoying liappiness an i fred from sorror 18 relased souls at Is Dow ental lisberd tot quoting an authority that tho Lon las the date of lasa iditya ás) The Sruti Rig Pin 1 839)- lle n lo one alone bear the naties of all tlo Derns shosts that the Laird alone has the names of Vasu, etc, ·172 CHHÅNDOGYA UPANISAD also (These are primarily the naines of the Lord, and secondarily applied to the Devas) Idmitted that the person who desiros releabo shonld pray to the Lord why atould the persou wliv dues not want rolease bat learen onlr pray to Ho culo can get these higher worlds by prigieg to the presiding deties of thogo worlds panely to Tasu ctc. To this tho Commentator says thit ul prayers are really offered to the Lord with this diferenco tbat sore re addressed so consciously and wisely and others upcoa AC10415 and ignorantly) Słys the Gita (9 20) – I he knowers of the thues, the Som dunkers the purified from sin, worslupping me with saculice, pray of me the tras to heren, tlies ascending to the lioly world of the Rules of the Slunung Oncs est in heaven the dane feasts of the Shining Ones Ibis also shows that the Lorl lonc is to be prayed to for grantus theso woulds zod not any lorrer being (But se tho perso114 desiring Svasgs also snust pray is the Lord low is it their toward 18 tomporary only an! thoy logo healed after some time to this tho Commentary Thog obtain a luted world ez duch comes to an end, lectuse their kuowledge of the form of the Lord (and conception of the Godliend) 18 not perfect and complete and because they have attachment and prejudiccs still alive Ag 8138 the Gith (0 21) --I am indeed tho enjoyer of all sin fices, and also the Lord, but they know me not in Essence, and lence they fall (This story that through partial 100 Jerigo of tlo Lori Is attained a temporary Suargt) So also the Citr ( 991) --Thes, 12 ing enjoyed the spacious honen world thoir holiness withered como back to this world of death, l'ollowing thio virtues enjoined by the three, clemirstig closires they obtain the transitors Thus slots that desiring desires or attachment also leads to a trangtory world By inerely not knowing that V1.4 as the lughest and the best une gueu lo bland darkness 111 t5 of those who hate Flun or linio Brılım, etc Those who do not knorr tie gm lation and Julference between Nuns nudd D0199 anul ben çen all the dovas and the Lord Vi nu also go to darkness from tluch there is no cetriction (easily) (let li to mntal that ther: Islarkness for one who luston laskui otc fat is slarlooss the fato of those kowbo worship them bat bare ma la mistakes in tl er sor nale. To this the contentary rules) - If any one las clone uus onco sith regard to tlcse, le serils 3044 to the lower worl!, (though not to the worlds of darkness because ·1741 OHHANDOGY A UPANISAD Vipnu residing is firs, etu, when appealeri to, renoves this obstarle (But, it is objeotod, we living on earth do not see this mote this bar to the passage from one plane to another How do you say that thero ja a moto sheh prerents Llio souls from coming on this earths ? So far as this earth is concerned we can confident Igeay there is no aneh mote or can you say that this mote is 103191ble, so long as the 0:29 15 alive, but becomes visible when he dies All beings do bot pray in the paper ind down in this book, how & it then that they are born on this planet, und are not prevented from entering it by the mole spoken of To this ho Commentary says -> After death then the souls wut to go to thosc places whero jos is to be experience, this mote is met with snccessively, one after the other When these tnotos are remolod by Lou Vişnu, thuongh these prgrets. then the sacrilicer attains earth, etc, to enjoy the happiness and Mukti (Thus those notes are found a particular plot or locality on these threo places, they sorte to exclude all pala and evil fious that lusited circle These places to regions of enjoyment and are called beavens On the physical plane also there is such a heaven which is lenred round by auch a mote, so also there are such hearous ja the natral and mendal planes, the Antariksa and 81 arga lokas Il it be ashed that thug liggical beaven ought to be sable, at loust to all bunu oyes, the reply is that without the groco of Lord Viena no one can cross the mole, wor can won the existence of this physical puradise even) The phrase Yajlinsy amatri means the Lord Hart becuse He is the Sastour of the peilorine of szerifice The word Yujiunt means "the performer of sacu sfico' (mi merus performer) latauau i means thio Saviour (tri meaus Saviour) of Ynjñamâ, (the sacrificer) l'hint tietoteo alone who knows Flira thus, goes to leasen (Senryn) if le 18 ignorant, or attung nichts, sf he 18 sise

·THIRD ADHYAYA.
FIRST KIANDI,
MANTRA 1,
ॐ असौ वा श्रादित्यो देवमधु तस्य द्यौरेव तिरश्चनीवर
शोऽन्तरीक्षमपूपो मरीचयः पुत्राः ॥ १ ॥
at Asau, that, who is perceptible to the vision of the illumined sage 3
Vai, indeed, alone. af Adityalı, the sun Adızbeginning, ta=all pervading,
Ya=wisdom, the whole word means "tlie eternal, all-pervading wisdom"
a Devamadhu, honey to the Devas "Madhu" here mens lappt.
ness-"devamadhy" means "the giver of happiness to the Devas" TEL
Tasya, os him, of the Lord called Aditya and honey Dyaub, beaven
Sri, because she is all resplendent, "dy au" means light
Sri possesses
light and dwells in heaven, therefore slie is called Dyau Eva, indeed
farurata: Tiragchinavamgah, cross-beam, it is a name of $rt, because by
her prostration (tiraschina) and devotion and obedience, she bas brought
7 the Lord fları under her control (Vatiga=vada conirul) मम्तरीत Anta-
riksam, the intermediate region, the Vayu is so called because he always
Bcco the Lord Hari witlun himself (antar=inside, 1ksa=to see) The
Vayu or air is called antarilsa because he moves in the sky w Apopah,
honey cells, "ap" means the apyam, the goal, ie, the Brahman, "upa 'near
He, near to whom or in wlioin, Brahman always resides is appa मीचय
Marichayalı, the rays the Risis called Marichi and the rest, dwelling on the
rays of the sun gn Puttråh, sons, makers of honey, the honey dwelling in
the honey cells is the son of the bees, as produced by them
1. That Lord is verily honey to the Devas
Sri is
liko the cross-beam. Vậyu is the bee-hive. And the Ķisis
Marichi, ele, the sons (or the honey-makers) —154
Note--Tbat Eterna), A11 pervadaog Wisdom alone is the perfect for that supports the
Davas Hi spouse Srl, the Refulgent has brought him wder her control by her obedience
Vayu Bts beloved Son, is always absorbed in the contemplation of ll glory for lle is the
receptacle in which the Lord alvaye dwells The Bages like Marichl eto, are His children
MANTRA 2
तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्य च
एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता प्रापस्ता वा
एता ऋचः एतमृग्वेदमभ्यतपस्तस्याभितप्तस्य यशस्तेज इन्द्रियं
वीर्यमन्नाद्य५ रसोऽजायत ॥२॥

·114 CHHANDOGYA UPANISAD Vişnu residing in lije, ete, when appealed to removes this obstarle (But it is objected we living ou earth do not seo the mote this bar to the passage from one plane to another How do you say that there is a pote winch prevents tho goals from coming on this carth? So far as this eartli is concerned we can confident ly say there is no suck prote For Cza you say that this mote is invisible so long 2 the man is alive, but beconics visible when he dies All beings do not pray in the manner land dows in this book, Gowy it then that they are born on this planet and aro not prevented troin entering it by the mote spoken of To this he Comrientary sys-> Aſter death erhen the souls wuut to go to those plices where joj is 10 be experiencesl, ting mote 13 mel with succesuels, one after the other Whion close motes are remosed by Lori Vişnu, thiongli thesc prveida then tlie sucuilicer attains endli, ete, to enjoy the lippines» aul Muktı (Thus these motes are round a particular plot or locality ou these three plates, they serve to exclado all pain and evil (ro. that Inalted Circle These plocs no regions of enjoyment and are called heavens On the physical plane also there is such a heart's which is fenred round by such s mote, so ulgo there are such legiens au the stral and mental planes the intrika and Suarga lokas it he ashed that the hysical beaven ought to be visible at least to all lu dan je4 the reply is that without the geace of Lord Visnu vo vzo can cross the mote, vor em Boil out the etistence of this mucal parmiliso eveu ) The plurasc lajm19mmatri incans the Lord Ham lieene Hess the Saviour of tho performer of s'ıcı:fice I'lso word Yyimi means "tlie performer of facrifice' (1913 meus performer) Intimnjati i means the Swour (ts meaus Saviour) of Yujams, (the sacrificer) Thint devoteo alone who knows him thug, goes to learen (Suargy) if he is ignorint, or attnins mukt, of lie is wise ·tit ADHYAYA, II KHANDA, 1 1717 MANTRA3 तयारत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रो- हित रूपम् ॥३॥ इति प्रथमः खण्डः॥१॥ तन Tat, that (Supreme Brahman) UGG Vyaksarai, flowed forth (the Dharna and Mohsa for the Deras) At Tat, that (honey called Vasudeva and revealed through the Rigveda) आदित्य Adityam, the sun (in the orb of the sun representing the bee hive or by the side of the solar os b, re, by the castern side) अमित Abhitab, towards by the side of (1e, in the eastern rays) अषयत् Ad ayat, became fixed RT Tat, there Var, verils एलन् Etat, this in the forms of fame, etc, called Vasudeva and as manifested through the Rig Veda यत् Yat, which एतत् Etat, that आदित्यस्य Adityasya, of the sun रोहिन Rohitan, red Ford Rapam, forma 3 He (the supreme Brahman) flowed forth (Dharma and Molsa for the Devas), that lonej (revealed through the Rig Veda and called Vasudeva) took its place on the (eastern) side of the solar oib There scuily He (Vasudeva) assumed red colour and that is the ied light of the sun -156 SECOND KHANDA. MANTRA अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजूधण्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृता प्रापः ॥ १ ॥ तानि वा एतानि यजुष्येतं यजुर्वेदमभ्यतप स्तस्याभि तप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत ॥ २ ॥ तठ्यक्षरत्तदादित्यमभितोऽनयत्तद्वा एतद्यदेतदादित्यस्य शुक्लरूपम् ॥ ३॥ इति द्वितीयः खण्डः ॥२॥ अथ Atha, now य Ye linch अत्य Asya tns दत्तिणा समय Daksindh Rasmayah, the souihern rays a Tah, those एवं Eva verily अस्य Asya, his वासणा मधुनाथ Daksinah Madhunadyab, southern honey cells बर्षि Yajansi, the Yajus verses or the Rudras एवं Eva verily मधुकृत Madhukratah, the honey-makers, Lees यजुर्वेश Yajurvedah, the Yajurveda (Sankarsapa) एक ·176 CHNANDOQYA UPANISAD Fen I asya, of Him the Lord called Aditya, of the Lord the inner controller of Savitri Ye, those wluch 919 =Prtcliah (existing in the cistern-quar. ters (7H4 Ralnayah, rays ra'-deliglit, "Sam "=auspiciousness "mi"= wisdom Thc forms of ile Lord called Vasudev?, ete, dwelling 10 the rays of the sun 7 Tah, those qe Eva, verily 74 Asyalı, of ihus, the honey-cell called V'ju pa lrachy ah, eastern Rycy Madhunadyah, honey cells "Madhu"-lappiness,, "na'=not, "alain'=alle, ie, not able, nonc can obtain this happiness except througia Vasudeva 49 Richalı, of the Rig, the Rils are especially used in the morning oblation Vasus are called Rih, because they preside over the Rig Vera and are like becs, makers of honey TT Eva, indeed, AVER Madhukritah, the lioncy-makers, wlio mavſest the happiness of the Lord or who reveal the Lord called 'Madhu' a Rigvedali, the Rig Veda. Eva, even gey Puspam flower that which nourishes wisdom as the Power nourishes the bee #11 Fah, the words of Rig Veda a Amritah, nectar, deathless, because they are not ilic production of any buman being. bence Amrata or elernal *** Apah, waters, the best dronk of the Devastabest, pa drink) the juice in the lower ना lah, they. पे Val, verily एना Erth, these ne Richah, the Riks vie, the Vasus like Agni, cic 774 Etam, thus c Rigvedam, the Rig Veda 1977 Abh; alapan, brooded Ovei, drank fully reflected upon, heated FR4 Tasya, of huur oftaret Ablutaptasya, berug heated qu Yegah, fame, wisdom, because His form is wisdom तेज leyah, glory, bliss, his form is bliss tika Indrajam, vigour, supreme lordless, the Lord is called "Indrija because He possesses supreine lordliness 013 Viryam, strength, He is all strengtli valu Annadyan, licalili, tlic pones ID confer boon and beatitude magnanimiv, literally food support, Heindwelling in food supports all Rasali, essence, He is called "tasa' because He is essence of all WMTUFT Ajayata became mautfest 2 Or that Lord, the castein ays are the castern honcy-colls The Richas (the Vasus) are veuly the bees The Rig Veda is the flower The juice in the flone is the nectar Those Richas (the Vasus) distilled this fione called the Rig Veda It being so distilled, there became manifest (the Lord possessed af) svisdom, bliss, lordliness, strength, magnanimity and power -- 155 Note-Of that Lord in the sun the forms Visvileva ete dvelling in the eastern Rasm and called so hecause of their (Vasudera etc) leing fell of delight aueriesousness and wisdom are the only means of attaining the Lord called sweet Tasus yerily are the bees (who mamtest the sweetness of the Lord) the Rig Vedt is the flower as it nourisles the knowledge The words of the R&Teds are the eternal best drunk (to be dronk ty the ear) Those Vasus studied closely the Rig Veda (physical laws) and discoverer theresa thu Supreme Draluman whose form as wisdom and bliss evpreme lordliness and power, gour, strength magaznimity and force ·ADNYÀYA, II KHANDA, 1 171 MANTRA 3 ताक्षरत्तदादित्यमभितोऽधयत्तद्वा एतद्यदेतदादित्यस्य रो- हित रूपम् ॥ ३ ॥ इतिप्रथमः खण्डः॥१॥ सत Tat, that (Supreme Brahman) व्यत्तरत् Vyaksarat, flowed forth (the Dharma and Moxsa for the Devas) aq Tat, that (honey called Vasudeva and :evealed through the Rigveda) अादित्य Adityam, the sun (in the orb of the un representing the bee-hive or by the side of the solar orb, xe by the eastern side) अभित Ablutsh, towards by the side of (re, in the eastern rays) अपयत् Akayat becamc fixed सत् Tat, there a Vai, verily एतत् Etat, this in the forms of fame, etc, called Vasudeva aud as manifested through the Rig Veda यत् Yat, wheth एतत् Etat, that आदित्यस्य Adityasya, of the sun tiga Rohitam, red 64 Ropam, form 3 He (the supreme Brahman) flowed forth (Dharma and Mohsa for the Devas), that. honey (revealed tluough the Rig Veda and called Vasudeva) took its place on tho (castern) side of the solar oib There venly He (Vasudeva) assumed red colour and that is the ied light of the sun —156 SECOND KHANDA. MANIRA 1 श्रथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजू ष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृता श्रापः ॥ १ ॥ तानि वा एतानि यजूप्येतं यजुर्वेदमभ्यतपश्स्तस्याभि तप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यर रसोऽजायत ॥ २ ॥ तव्यतरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्लरूपम् ॥ ३ ॥ . इति द्वितीयः खण्डः ॥२॥ प्रय Atha, now R Ye, which अस्य Asya, his दत्तिणा रश्मय Daksinah Rasmayah, the southern rays a Tal, those Eva verily Tu Asya, hts शुषिा मधुना क्ष्य Daksiyah Madhunadyah, southern honey cells यषि Yayamsi, Yajus verses or the Rudias एवं Eva verily मत Madhukrntah, the Hey makers bees यजुर्वेद Yajurvedah, the Yajurveda (Sankarsapa) एवं

·178
0A HANDOGY A UPANISAD
प्रश्रयन् Atrayal,
Yat, which
1
Eva, alone gry Puspam, flower 17 Tals, those 901 Amirstah, seclats
* Apah, waters at Tans, those Vai, icrily
FAIT Erani, these
W Yajamsı, the Yajus verses, Rudras like Vayu, ctc, the presiding dety of
the Yajur Veda a Etam, this Yajurvedam, the Yajur Veda +91
Abhyatapan, heated, disulled, reflected over, fra Tasya, from that
Ablutapiasya, being distilled : Yasah, ſame, svisdom HR Tejala glory,
bliss
fa ladram, vigour, Jorditness tef Viryam, strength
Arnadyam, food, etc, magnanimity th Rasah essence
अजायत AjAyata,
becarne maniſest, wa Tat, that at Vyaksalai, flowed outer Tat that
ar Adityam, the solar orb E Ablutah, by the side
became fixed at Tat, there, Vai, verily Thy Etat, this
eu Adityasya, or the sun 1869 sullamrapam, the white form (Sankar-
sana)
Now those which are the southern lays of that
Loid, they are only His southern honey cells The Yajus
(tilie Rudras) aro verily thc becs The Yajur Veda (Sankar-
sana 18 verily the floto1
Tho me in the flower is the
nectar Those Yajus (the Rudras) distilled thus flower
called the Yajur Veda it being so distilled there became
manifest the Lord possessed of wisdom, bliss, loidliness,
strength and paguanimity and porver He (the Supreme
Brahman) flowed forth (Dharma and Mohaa for the Dovas)
That honey revealed by the Yaju Voda and called Sarkar-
saņa, took its place on the southeru side of the solar orb
There veuils He (Sankarsana) assumed white colour and
that is the white light of the sun --157
mote-of that Lori ia the sin the form Sankaysa na dwells in the southern rays
Those are called PAGE or Flami because of their being full of delight atapicronenC59 And
wisdom They are the only means of attain by the Lord called Sweet Rudmas verily
aro tho bces who manifest the sueetness of the Lord The lajur Vedu is the power
because it nourishes that koosledge The tords of the Itjer Vedt ate etcrnal best
aria Thesa Rudras versly distilled the 145r Veda and this feeted thereby the fupreme
Brahman whose foru u visdom and bise giory and power rigour and strepgth, health
and force
THIRD KHANDA
MAYRA 1
श्रथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः
सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः ॥१॥

·III ÅDAYAYA, III KRANDA, 1 179 तानि वा एतानि सामान्येत५सामवेदमभ्यतपस्तस्याभि- तप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नायरसोऽजायत ॥ २ ॥ ARTERTEIGSYAFAATSTATET एतद्यदेतदादित्यस्य कृष्णरूपम् ॥ ३ ॥ इति तृतीयः खण्डः ॥३॥ Atha n01 Ic, such Asga his प्रत्यचरश्मय Pratyakicharasmayah western rays ſah, those Eva, verily Asya, his pret qart Pratichyah madhanadyah, western honey cells a Simani, the Saman re ses, the Adityas, so called because they arc equal (sama) with the twelve months for each month there is an Aditya En, verily Madhuk ratab, honey-makers becs i Samavedab the Samaveda (Pradyurana) Eva, alone Puspam, flower Tah, those Amritah, nectars Apah, waters Tani, those Var, verily. Etanı, these atla banaue, the Saman verses Adityas the presiding deity of Sama Veda Etam this UTFIT Samavedam, the Sama Veda Abhyacapan, Iteated, distilled, rellected over Tasya, from that Abhitaptasya being dist lled Yasah, fame, wisdon Tejah, glory, bliss. Indriyam, vigoury Iordliness Viryam, strength Aupadyani, rood etc, magnanimits Rasah, Ajayata, becane manifest I al, that Vyaksarat, flowed Tat, that Adityam, the solar orb Abhitah, by the side Aśrayat, became fixed Tat thcrc Vai, verily Etat, this Yat, wlich Adityas; a, of the sun Krisnarirupam, dark forn (Pradyumna) Not those which are the western rays of that Lord, are verily His westert honey cells Tle Sâmans are verily the bees The Sâma Vela is verily the flower The juice in the flower is the nectar Those Saman Verses (the devas called Âdityas) distilled thus flower called Sâma Vida (Pradyumna), it being so distilled there became manifest the Lord of wisdom, bliss, lordliness, strength, magnanimity essence 1 and power He, the Supreme Brahman, flowed forth Dharma and Moksa for the Devas, that honey revealed by the Sama Veda and called Pradyumda, took its place on the western side of the solai orb There acrily He (Pradyumna) assumed dark color and that is the dark light of the sun - 158 ·180 CHUẢNDOGYA-UPANISAD FOURTH KHAND 1 BIANIBAL अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथ. वर्वाङ्गिरस एव मधुकृत इतिहासपुराणं पुष्पं ता अमृता प्रापः॥१॥ ते वा एतेऽथर्वाङ्गिरस एतदितिहासपुराणमभ्यतपस्तस्या- भितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य५ रसोऽजायत ॥ २ ॥ तक्ष्यतरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्णरूपम् ॥३॥ इति चतुर्थः खण्डः ॥४॥ Atha, nos Ye, which Asya, bus 1244 Udancharasnajah, nor. thers rays Tab, tlose Eva, verslo Asja, hos et act: Udichyab madhunaqyalı, northern liones cells w41Te Atharvangirasah, Atharva and Angrasa erses The Devas callad Soma, &c, since they causc rain (adhara) and are thus the essence (rasa) of the bodily organs (auga) Evr, verily Madhukritah loney-rakers, bees siastogtry it lasapuranam, fulsa and Puranam It includes the verses of the Allirrva Veda also Eve, alonc Puspam, flower, l'ah, those Amritab, nectars, Apar, waters, #Te those Vai, verily Ele, these Atharvangirasi, Atharva and Angirasa verses, Devas called Soma etc. G2 Etat, thus Itihasapuranars, the Itihasa and Puranas. Abhyatipan, heated distilled, reflected over Tasyr, from that. Ablitaptasya being distilled Yokah, fame, wisdom Tejnh, glory, bliss Indriyam, vigour, fordliness Viryam, sirength Annadyan, food etc., magna. nimity Rasah, 055ence, pouer Ajaynta, becime manifest. Tag, that Vyaksarat, floued Tar, that Adityam, the solar orb Abhitah, by the side Asrayat, became fixed Tat, there Vas, veraly Etaf, this Yai, which Adityasyn of the sun Te Parali, deep dlach e Krisnainropam, deep black form (caited Amiruddha 1. Now thoso nich nie the northern rays of this Lord Vicy are seuly his northern honey cells The hymns of the Atlır singnas (Soma &c.) me veril; the bces The Itshisa-Puriņa (Aniruddin) is very the fonor. The juice in the flower is the nectar Those Athanaingiras (the dosas called Soms) distilled tliis ilouer called tho Itihisa-Puriņa, it being so distilled there became manifest the Lord rossessed of wisdom, lilisa, lordliness, strength, magnanimity and ·INI ADAYAYA, V KHANDA, 1 181 power. He the Supreme Brahman flowed forth Dharma and Moksa for the Devas That honey ses ealed by the Atharvângıras and called Aniruddha, took its place on the northern side of the solar orb There verily He (Amruldha) assumed extreme dark coloi and that is the extieme dark light of the sun -159 FIFTII KHANDA ALANTRA I श्रथ येऽस्यो; रश्मयस्ता एवास्यो; मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता प्रापः ।। १ ॥ ते वा एते गुह्या आदेशा एतब्रह्माभ्यतपरस्तस्याभितप्तस्य .यशस्तेज इन्द्रियं वीर्यमन्नाद्य५ रसोऽजायत ॥ २ ॥ तयक्षरत्तदादित्यमभितोऽश्रयत्तद्वाएतद्यदेतदादित्यस्यमध्ये क्षोभत इव ॥ ३ ॥ ते वा एते रसानारसा वेदा हि रसास्तेपामते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेपामेतान्यमृतानि ॥en इति पञ्चमः खण्डः ॥ ५॥ Atha, now Ye which Asya, bar अध्या रश्मय Urdhvah radmayah, upsard rays Tah, those Eva, verily Asya, Ims का मघुनादय Urdhan Madhunadyah upwards honey cells THT Gunyah, the occult, the secret p7 Eva, verily आदेश Adekah, teachings, doctrines , the Perfect Dnes called the Ryus the Teachers of the Secret Madhuriah, honey maters, bees प्रा Brahma, the entire Veda, the Infinite Vedas Bralima comes from Ybpb acudless llicre is no end of the Vedas, therefore they are called Brahnian or endless F7 Eva, alone Puspam, lower Tah, those Amputab nectars Apah, water te those Vai, verdy Etc, these राधा ग्राद Guhyadelsh, the Teachers of the Secret Doctrine, the Rijus ar I tad thus by Brahma, thic catire Vedas Athyatapan, heated, distilled, tellected over Insya from that Ablutaptasya, being distulicu Yafah, fatne, wisdom Tejah glory, bliss fra Indriyam, vigour, lordhness Viryam strength Annadyam, food cle, magnanimity Rasal), essence, power Ajayara became mallest lat, that. Vyaksarat, Nowed out Jat, that Adityam the solar ord Adrasah, dy else side Agrayat, ·182 CAHANDOGY A UPANISAD esscices 1 became fixed Tal there Vai verily Elat this 27 Yar which en Etat this serie Adity asya of the Adnya ya Ifadhye, in the muddle erta Ksobbate, stirs Iva, as of À Te shey, the forms like Vasudeva &c Vai verily T Rasanam of the essences, of the five essences tar Rasa * Vedah, the Vedas R indeed रसा Rasah, the best पाम् Tesám, of these (Vedas). à Ete, these (Vasudeva &c) Rasah, the best aft Tani these Va! Indeed mix Etam these (five forms Vasudeva &c) 977977 Amritánants to the Immortals Ema Amritant, the givers of immort ality Vedah hi the Vedas (the Immortals) indeed WAT Amritab Immortals FT Tesam, of them get Etani these We Amnta tlc givers of immortality Now those which are the upward jays of that Lord they are verily His upware honoy cells The Secret Doctries (Rijus) are verily the bees The entne Vedas constitute the flower The Juice in the flower is the nectar Those Secret Dooliines (the devas called Tijus) distilled this flower called the Entirc Vedas (Närüyanı), it being 80 Uistilled there became manifest the Lord possessed of wisdom,' bliss, lordliness, strength, mignanıınıty and power He the Supreme Bribman Bowed forth Dharma and Aloksı for the Devas That loney rerenled by the entire Vedrs and called Niraiyan" took its place in the centre of the sour orb That form which seems to stir in the centre of the sun is verily the Lord Narayana having the color of the rising sun These verily (Vasudevas cc) are the Essences of the essences Tor tho Verlas aro the essences (the best) anil of them Vásudera, etc, are the essences (best) They are the Nectars of the nectars for the Vedas are nectors (Eternal) ind of them these are the Nectars (Gayers of eternity) --160 YEADIAS COMBIENTARY In the end of the last adi yayn it 124 pentioned that the agus the Nading and the Aditya bave dominon opor the morning middag as esening obtations respectes In the present Adhyaya the Britt describes the glory of the Lord dwelling yllin tho Bun and which in tho object of worship su glory was not so fully Seacríbed proflowly as w24 necesary Old commentators have taken the mord Valhe la itx litoral meaning of honey ani they aw that tho sun honey us a memo poetical metaphor The Commen lator keto ustdo ets vlek pal store that ia the fent are hladan In this Adbydra che Brales Val la estabilabed sad be doce eo by quoting an authority ·III ADHYAYA, V KBANDA 185 ineins that in Juch is the Ap or the approachable, the gori, nainely the Lord God The Vizul is called Apůda, bcc11%c the Iord, the approachable is within him The he is called Apupa because thic hones, elc, 19 in it (Thus Apopa is a compound of two words Apn meaning Apşım the appronchablo or lo goal and Upa meraing present Thnt m which the âp 1 present is called Apu 1801118 cnlled ipa bccruso be is obtained or reached bs or is the goal of the released ouls The ordinary Beebito is called Apapa beciuse there is present in it áp tho od doney etc The wort Åpne dlus connection meang water and honey is callal år water bec1040 at ly z liquid and all squads are called water (The compentary now explains the word Rasmi It generully nicanis rays it means Iso here something else. Its literal meaning is that which is delight [ra—dclight and 1 auspiciousness and a wisdom ] Thus the whole word Rama menns he whose for wistom at congress anul delight) Tite phraso nelling in the Eastern lays merno Lod Han elled Vasudeva dselling in the Eastern Rasmi The void Rasmi telt mens e whose forın is wondlom, auspiriousnes, 3d Might (or ponc, 1 cow edge and liss ·184 CAHANDOGYA-UPANISAD knowledge), therefore the Lord is called Aditza e, the lone al 221- Įıcı sading iscion, The word Madhu has alrends ben expluined as the name of the Lord It had to bilinary meaning of 'honey'nlxo bere and thus these serses tro 1 sile (Therefore tko commentary 5158) The Lord is like lionoy, tu llo sztistice the Delag ag bewliko honey, to complete the simile there must lo n erosy lenn Leo-linc lices Howers cte, to walc honos Thus the Commentary not shows thtis -19 ng Vacher Gri 19 the cross-bCALA VASH & the Lea-bise the Day as an thr hors and the 16115 ml rehgious litertute aro tho flowers The words lised to dcnote these things cross born etc, buvo also doublo meaning one the orduty vell nown meaning, and the other 19 plyng to Sri, luruote The Commentary shots this now Tho phrase davroiaturaschualameah Apreuthens the heaven is the cross herm Lat an intento lezyen minimte cross berm trenut mennt bere Dsan mens the Shinmg one and is the amo bru) Sri possessing the attbutes of 191091ts, che, dss = to sisiwe) and (nelling in lieri en elsa=hetien), is collecl Dyl, and Sho is connected stati trovands etc unes lcan, et (Thusyu metu ar pramirls ? ut not the lokalicien called down bo socond nry tengo because in or ori di tells therol Slie is the cross-low leruse she is the rofnge of Vim Tv is the boelse, because we are Vrou is specially contained or place! in lum (ns honey in the cells, Vin is also called lutasaksa (it inferior 11910n) because inruis scen bij hem als 298 sithin his licat The sky is caller intach, because Vasu swells must Vans, etc, are tlic liones-makers, the c 1115 0114 and called ? The Vanchis me Rinis dwelling is the rays of the sun, and are called the song (The* the Risis Matrehis ete dwelling in the solar rays are to the 54 OR AMIR of the Ixpr tlo De34, Vasus Kudeat ce am telices 13 u is the bee hire! Tir comentrs now explains tho sn Tirox 101 in its another sons atsbox attitonlir st 19 Vert approprnto thet of or that youse of lises The worst mms obenant as shown below) Becluso to God low luni la brongit Hari 7 f under licr con- Trol, Ingler implieit obedience, by lier louisiginti and des ohon, there fore she 19 elleil fimosandı liri-obedient, ame=controlling, ono uho controls another by abellenke u devotion) The word "11th mene buning doon (the rcfore des out anil olevliettee) "Die crom ben or meber tlc arlied Iraubu Irune frumluch the lisseling 18 cilin I urovana because by its lintus posture it controls (1182=to control thic se tent hangs for it anl rallee it coutrals the lue, the crawlkpus 14 hineil linkliniamsi livu r called the tre lure or tour The wont Apam luterilis ·TIL ADUMAYA, V KHANDA 185 ineins tlint in which 19 the Ap or the appionchable, the gorl, namely tlie Lord God The Viya is called Ipûpa trecut the Lord, thio approachable is within lm The Imse is called Apura hecuse the honey, etc, is in it (Thus Apupa 13 a compound of the words Apr meining Appin the approrehabio or the goal and Ur meining present Tint in which the Ap is present is called Apa Tuanu is called Apa becrusc ho is obtained or reiched by or to the goal of the released souls The ordinari co-ho called App: Lecause there is present in it åp tho quid honey, cle The wont Åp in tlus connection means riter and honey is called Åp or water toccuse it is a luard at all lyuts are called witer (The commentary now explain the word las ni It generally means raj& it mens also ero something else Ite literal maining 19 tl at sluch delight (11=dclight and 81-auspiciousness in 1 mn=Wisdom Thus the whole word Rami nieaug be whose form 18 sesdom atspiciousness and delight) The phrase duelling in the Eastern inys meins Lord Hari called Visudleva dwelling in the Fastein Rinsum The word Plasmi itself means lic whose form is wisdom, auspiciousness and delight (on pote, knowledge and bless (1 he od 11 tt is now explannel) -- Ile word nichi merr port (ng=not, al um =sufficient, zot wholo but a put) lhe ainsi o put of Lord is called Nida becuase without These Davine ipsas (lihe Vaendeva Pundy want &c, 10 dhikir can reneli tho whole, the Amsın tlie Supreme Iord (One must ench Flım tlmongli one of these Anna's fou114) (The comincitary cow ext lains thc pi rises tle Risaro the laces the lajes aro the Ices the Suảns are the pers the Atharya-fagirsas 1re ti e lecs tbo Gulya Adeas are the bcus eu with tku bunilo of tlic Lecs they wordy du not mean tho works called 1 stunts of the lig ved &c bit ure nuncy of particular clasyes of devas) Ile laks muu tlo devis called Vasus, the Chief of whom 19 Agni, because they preskle orci the Rik Ved (ther luno the blumany of the Rig Veda) Chey neeiller Ricis because they are relyzn worshipped is the first, especially li e, in the morning the Vasis are the first worshipped) I be Yang are the name of the Rulms, the cluef of whom is India because Inlır is the friend of Indir These are the destas of sacufice (1ajor and thivelure callid Yujus The woudl Indira here docs 110t mean tle oulung In (r but it nieang yu ile is the principal deta worshipped in the middız first of all anil Soma is djunk by fun fiust, lie alono is the chief of ill thie Kudas uuth Saekart then diead "The Sumans we the Adity is, because they are same with the months (16, ono Adit n en ys one month and then the twelve months are enjoyeri by twelu Adity 2 1 he plast Tuunena muklar of hbanela VIIL does not iele to the sell known V2007 1 le sud Varun thiete mens Indled walled Purand919 beca tse he is chosen (uriyate elected) m eiery ·186 ONLANDIGPL-OPANISAD ԴՊCivice lluy Indu: 14 tlo lital of thate luciuchy, sorrino lo us apport od na thio chief of the Adity , loy this loul Vinum it a wellkuona tung thunt India is the loul of the Atlet3 114 and not Volume tho lord of 1914 (But Vixtul in in the sun mud rules the MIN, nity should vol llo lo takon hero) The Ind! 34 106 1? It looke, lioc the onumonition licio ix of the body al soisluppain, and Viant long the non- #lupped mot be bought within the citogors of tlio norsluppers 'To (1144 of tlosne cillel linna Ingu 14 prostda ove the Italia 19, PLIN, and this work calleel Athrun Ango2474, witli Som ny thou olief Thor 210 called Annisa Angos, because this promouen (adhava) 121111, therefore thos no callau Athining 1l cause they alo tliexy oi con wollen (1 124) of the Dolily gw (ngne), thicoforo tries to alleil Angina 1a otliq vode, thio uliolo tenan Ataunligonine in4 tho main making controllu of bodily orgue (lleil changed to the malous) Theo los e mu tlo controllons of balily aignos, bem Soma ou Vloon line 2914) Lion avetlio mand, and lo u tho lind of this lucratch, wlule the kulukaunte ding of this class control the various plans of two lxxis ilunce the ato truly ang tinis ol function- 1 แlway 'Tho piliano Gulog z filosti neans Bushmi and all those le nuolit to bolil tho post of lutino Iruhen 14, tho Tiwalicia (eledus) of all sirut (guliya) outunes, because they au Achtly the Teacher (114) of all (Thu term Qulis 1474 14 D to plant in thn so oftlicho la telern of Iloy os out. who ari the east 1 4 414 hillu) Iha uone 113 !cathog ar 1 noun 14 hljiva or the 11R1 IOT OVS or thos71110111 OVE (They lorimo liritmalva intram is now plano) - Muslim 14 thats name of all the l'utlne, liccandu oftlu infimts. BE11190 they are online ANA a hrult Anna sai tili The villa try whit di natin the allir hon incin alerne HH) (13 apo eleithn harkea like them at de la In alt them cles like ani, than mglily powered over the Play V«ln, fs and tlu zobs in cui cred! uscalud the loans called the hupono Ik alman and mo they are the keus oftlity lotit), thiry me die boca o dupe makers The lelax ale called pu-pas (tloucix llc illy Hour pl-nours) bu 1114 thics 1 woll (per hul : 11900-lict) Ilo oulims prap is a wall, but 1146 xliex mult clio bicinganke in ihint is the lices such thieu net (11 comentars non yllit tft hrun ti anelli dinto) - Ilio morils of the l'eilik sie eternal, therefore thing at rullel om cirl druck Iho dlesns clunk tamn, thunt , injas tu, dcrelor, ·188 CUINDOOPA-PAVISAD Vahs only and not asta apa i l'odisa 7 understood by uties) Vc OLCI to ou can pummi belong the lisapusion of 3514 wolone test-fre, why 11-ferilline - Dizainstrength, achsm-ingay sulmit units in--ponce, but to the Suphu tuc od to 114 Srutt Il to in the heat is In fact ili uot mening of that noul big liaus tlie pe 10 of couplets lorelle pisut hlienpuh (1117), przfertIme (1819), Sri, salom (Imnim periodt knulein (lyhani) Il sien on the mix quslaties Neuld Plane 110 of the totalile laini Inother Sauti - 110 the lisillani (latitt pill Vill? S14 nuotlic leu - als letter suidelines that we cool la upane won the flamurlion of the HIY Jarruct qualita the Supreme osimy " the dienst the Blue See valute 4 11 lume14 till milli landlores din nastou, fue com) Thou lelg, plaadiospouts, who called Allam-malie Greit 1- lerodukt Vullo tlus l'ue a tlo nan diyodikle elin Supreus Sa anothies test 758 -" 'Ilm sesplendent locitat al hight , Nm uma the Hulst errong from the beginning It 111s No1 jamii in le mielenter midir solar oli kuulem tho well known tradhesh nne 8911171 mandirin de 'No 11201 residing in the medle of the solu: osl) shoulelnim lor elit tell Macaer thienthubutes of 11hLoan , applical to the Sum ** Ujuni 1 mo na 1793 119 te short lite tlic 15 gical si UE putte mitha tuu to the room The Whole is full of our the dinile sfull of Jodhimes, the Worthile to full of one S, as, Ton Bidmatan 10 the Veclinti Sutias (III 11)- Bralıman is the object of cuti mouledge tilucl results from the camelusion of In Ons to all cuptures for 11 Junction lu, ci special Solo "Ilu luis allumes all forms that Brahima The Gimt Clori be popimus So also the tert -- Thit Gonlucht all the Vouas declare (K1th Up) So 7150 tlıc text -- Verils all the tils all the Vedas all the sounds ne the nmnes of one Bougouls, and lint is the Piri (ull ne of one in form nature because luote feedloan from Jinj el lectrons and full of all excellent qualities) Sils - In ti vede in the Irmiran u the Piu in illo Bli lalin ! 2-2711 EU g Chez adiere m the leging iniddle and end Silo - They call luu Visnu the Supreme ni wou "] lmes To Pike Voleos ei tlo lítut:3 za Huthamur portion of thio Vwas my trcat if ku17s (nux St> [ 137nunate objects) but Bey never cin each any thing inforior to upon' 4) 1 Suite neier so the Upuu r6 ·III ADNYAYA, VI KNANDA, 2, 3. 191 drink, but are lanerseil in the contemption of the last High, and at their will they enter into the Clotiouc Form and como out of it The Itu behold with the first of theus Aerten their chiel Agul Yerily because thine (1) 114) Noither 116 nor drink kereloro they are pretty content with looking at liletar (gut Mukti) They cnter into that Form and they rise out of tint Furni ATASTRA 2 स य एतदेवममृतं वेद वसूनामेवैको भूत्वाऽग्निनेव मुखे- नेतदेवामृतं दृष्ट्वा तृप्यति स य एतदेव रूपमभिसंविशत्येतस्मा- दूपादुदेति ॥ २॥ Sah, lic Iliving descubcd on Ilıc last mantra thc Sny us 1 Mutts of Cosmic occ-lolders enlled Vast, tlis in nutrn riescribe the fruit of this notlalc with regards thinse slo liuve fitted themselves to look the past or Vasus 1n future vorld u Yalı, wlio 97 Eul, this. p Evim, thu FTTH Amfi. 19 Nectar Vedn, hans V15014, among the Vases F En, surely 7 11h once Blats 1, beinet becoming e bccommg a ruler 10 inc kingdom of the Visus, id for tlic length of period of the Vasu's sw 18 waar Aza, with Agm 17 Eva, surely a Muhkean, as chicl, 1 tanglit by Agni T7 thi. thus l.va, indeed I Amritam, Nociar u Drisiva, living scen FOUR Crapy 711, becomes satisfied Sah, le 17 Innt, the I'va, meleed my Ropan, form of art Fruf Abhiszeivolanti, PERTTI 29 snit, fi om tlus 17 Rapat, from form gift Udeti. citcrs 1100 ۲۱۹۴۹ TIe who thue hnous this Nectar, becoming one of the Visus, with dgn as the clueſ, and having scen this Noclar, becomica perfectly content Ile enters into this Form and riscs again out of It -162 Nutr. The data whibir: who know the lectar (Icelera) and how the Vam Mich1 ly tho y14n of the Gloriontsu brenu ono tlo 14194 with Anlashi Trobar llo all the timctbfum, Anet Purcunes fully and entirely w In the bride rent (all wells, ru! has bites tukif that it in *13, ho at will enter into this form, and une nut nf It, merer bo fita, MATINA 3 स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता बमूनामेव तावदाधिपत्यश्वाराज्यं पर्यंता ॥ ३ ॥ Tg: q:18 a he vul, ang bilister and to the dus! legals of u erros** 10 1'1st timer!! "Patelnime ard 1671 fape or of tlıc intl 2 lits i tome, ad se apa Hat is in m31 AM ·192 CHHANDOGYA UPANISAD to sirsa Adityah, the su i geta Purastät in the east in the Udaya. sadrı (the Ind! from which the sun is said to rise) car Udetă, riscs, rising 474 Paschat, in the west 10 the Astidri FAQ Astameta sets, setting The time of the Visus is 31 Gliaţikas and two Kisthå: The space is the wholc tretch of country between the Udaya or rising point and the setting point In any particule longitude it would cover all countries w thin 933* longitude cast of it and 939 longitude west of it asr Vasů tårn of the Vasus F Eva alone HITT Tavit, so much, siz Adlipatyam, sovereig aty, the jurisdiction of the Vasus extends over the country between the Udz adrı uud the Astadrı FATOFI Svarajyam supremacy, enjoymest of all ojects of desire He who cnjoys (tañjayatı) or satisfies himself (sva) is called Svarå), the state of Svaraj is called Svarajyam qar Parjeta att uns 3 The Vasus alape have sovereignty and supremacy over all that country and time which lie between the points where (when) the sun rises in the east and sets in the west (The knower of this Vidya) attains (that sovereignty and supremacy) ----163 Note --He attu199 ficcdon of morcmont and onjoyment of objects thronglont tha wholo territory over which the asas hold jurisd ction 1 € between tho Udyog ni in the cast and tho Astagırı in tho west and so long as the Tasus relyu therein SEVENTH KUANDA MANTRA ! श्रथ यद् द्वितीयममृतं तद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अनन्ति न पिवन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ १ ॥ प्रथAtlin now Ynt which featu Duullya sec 2011 Amrita ricctar wc, Sauharsana, Tat, on that 571 Rud th the Rudrs Upljivatitt, beliold live upon, get parolsa juani, understand with study meditation ctc Scc lm by meditation u Indreia, with ludra (Vaju) Mukliena as the clueſ or teacher of infcrior Devis of this order No not Var verily Deytir, Devas Axlenti, cat Na not Pıbani, drink vis, they become perfectly desireless, Viralla Etat this Eva verils Auritam, nectar, Saka1591a Dristva laving SCCI: Iripyinti, become sat sfied Tc, thics Cat, thus Saharsant Eva, verily. Rapım, form Ablusanıvıdanti enter into Ctismit, fi om te kapi form (of S11151111 Udyanti, come out The Rudrag bchold with their cluef Vayu the sccone of those Nocturs Vouls (because these (Dew:15) ·111 ADHYAYA, VIT KJIANDA, 1, 2 193 neither eat nor drink, therefore they are perfectly content with looking at tlus Nectar They cnter into that Form and they rise out of that lom --164 Note-That which is the sceonil noctar Sunkarsaha gives the higlicr lilo to the Noins with Viru at their head Verily because theso Rudra Dosas rcoain perfectly indidercot lo all other enjoyments thercroro they see this Glorious 1 orm They neitherortuor drink, but are immersed in the contemplation of the Most High, and at their will they cuter into this Glorious Boru, and como out of It Note - Tho Rura Aditya, Soma and Sudhys sorlds lic on the other wide of tho Mount Neru, or in the modern phrascolos), tho other half of the curth (tho antides) is coy cred by these four regions If the carth wero a transparent bois, and we could sco the motion of the sun in lower hennspbere no alall fod that after sunset till midnight, to an emotion was northerly (from south to north with an easterly Inl) The might point would bo our exact antspalrs Irom midnight point the sun would appear to moro from west to cast for three hours, for the next If hour the direction of its motion woute bo froni rorth to south, and for the last 45 minute ( e. just beforo sun risc) thn A1 moull alper to note vertically op (3 tingential motion) This is what is meant by the phrases the sun rising in the south and setting in the north, tising in the weet nnd xotting in tho est, &e These refer to the direction of his motion at particular hour of the night To the directione um (1) rising in the east, setting in the wost, (?) rising south, setting north, (3) 21907 west, setting cast, (1) rising north, Betting contb, (5) ring up, setting down MANTRA Z स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनै- तदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्मा- द्रूपादुदेति ॥ २ ॥ Sah, Die Yah, who Etat, this. Lyim, thus Anritam Nectar Veda, huous FUTUT Rudranzm, of the Rudras Eva, surely Elah, one hátvt, being, becoming to Indrea, with Vayu Eva, surely Mublicaa, as chic Liat, this Era izleca Amitum, Nectar Drustvi, having SCC Irlpyali, becomes satisfied Sah lie Etat, this Cra, indeed Ropam form Abb019- Gil, enters into Frasmat, from tias Ropa, from form Odeti, rises 2 Ile who thua knows thus Nectar, becoming onc of tho Rudras with Vayu as the chief, and lasing scen this Neclar, becomes perfectly content Lle onters into thus form and rises agun out of it -163 Wte-The bumin drinho knows thu letar ubat 31 anthor Ibe Rairas ft Mukthi tho with Gl rionts im, bromes om of Ibo Iko Iras with yo as * teacher o alur la the ris on ellas forma an! lreomna fully and entirely absorbant In 2014 vision in life fent to all worldis lasury and be gets filsulsa Multi, ibat ia to 11), ho at will enter into this born and comes out of to stearter to likes

·194
OMINÂNDOGFA-UPANIŞAD.
MANTRA 3
सयावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत
उदेतोत्तरतोऽस्तमेतारुद्राणामेतावदाधिपत्य स्वाराज्यं पर्येता॥४॥
इति सप्तमः खण्डः ॥ ७॥
Sah, lic Yavat, so lung, isi Ghatků and one Kastha and that length of
space crossed in that time In other words 6 hours 15 minutes of thic and
95% of space. Trons sunset io midnight, re, from si pm to midnight Adity oh.
the sun Purasiat, in tlie east, the Udayadı Vdcta risc, rising Paúchas, in
the west, in alıc Astadrı Astimeti, scts, setting Dvih, twieria, the tric
of the Vasus, wlicn the sun travels from cost to west, is twice as grent as that
of the Rudras in other words, the time of the Rutras is half that of the
Vasus e prof 121= 6 bouis So also the spicc ante Javal, s muuh, afowa
daksinath, from south cine Odett, atsing To the people dwelling in the
vorth, the sun appears to rise as if from tite soutli, and set i. Die orth उत्तरत
Uttaratah; towards north ART Astamci, setting OT Rudranan of
Rudros Evn, alonc, adhipityam, overcogaty Svarajy at supremacy, cajaya
ment of all objects of desire Paryela, attzius Tlic direction of the sun's
motion is northerly
3 The Vasus alone have sovereignty and super macy
over all that country and time which lie between the points
where and when the sun uses in the cast and sets in the
West This is Civice of that time and space which lic be-
tween where and when the sun rises in the south and sets
in the north The hnose of this vidyâ attaius this sove1-
cignty and supremacy of the Rudras.--166.
Notr-o attains freedom of moy cment no enjoyment of ocet dieroughout the
whole territory over which tho Rreras hold jurisdiction, s. c, the countrs bolecen tho
rising point in tho sonthul the selling pumut on 15 north and tho truo during which the
Vasus reign is twice a much as that of thic Kudrs, and the sun appenra ta marc froin tho
buuth and go towards the north in the Rucir loka
EIGUTH KHANDA
MANTRA!
अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन
न वै देवा अन्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति त
एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ १ ॥

·111 ADHYÁYA, VIHI KILANDÅ, 1, 2 105 1 Alha, nok Yzt, ulch att Trutyum, derd Antam Nectar via. Pradyumda 'lat, on the ai Adity ah the Adityas Upajivinti behold Ine upon See oni bi meditation TÙT Var uncha, uth Indra Mukheny, 95 ilic iftatch, urs as the caref teacherſ the ifti con Osvas of this onder Na moc la, venly Devah the Dins Asianti, eat Na, nct Pabut, diamh Clat, this Lva erily Amrum nectar, Prads umga Dirstva, having sCCHI Trpyantı, becoare satisfied Te, they Eral, chis, Pradyumna Fva, ventily Ropam, form Abbiamyikanti Enter to Etasmåt, fich this Rapat, form (of Piadyumin) Udyanti, come out The Aditz as behold with their clief India the thiul of these Nectais Verily because these (Devas) neither ent nor clunk, therefore they are perfectly content with looking at this Neriu, (getting Muktı), they enter into that Form and they rise out of that Form --167 Notr-"That which is the third nectar (l'rzdy aimna) is enjoyed lig the Adityas with Indm at their heart Verily because these Aditya Desys remain perfectly Indiferent 20 nl other ements therrfore they scoth/9 Blonous lorm They neither cat nor drink, but are immerscıl in the contemplation of tho Most Pugh, and at their will they cnter into this Glorious I orin zud come out of it MINIRA 2 स य एतदेवममृतं वेदादित्यानामेवैको भूत्वा बरुणेनैव मुखेनेतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्ये- तस्माद्रूपादुदेति ॥ २ ॥ 1 Sah, lic Yali, bo Tintti Evim tuis autant, Necuir Veln, know that Aditsannin, of Adilsis Lvi, surchi chihone Bharva, being, Lecuphing EGE Varuvent with Indra Lvi surek Mukhien, as chicſ Ciat, th> I'vn, indeed Amritim Necta Drisgvi bng seen inpyatı becomes satishica Sohlic Lin, uns 1 V dccu Rurain, faxan Abhisaniviyati, Cucus into Ftat, from this Rapat, from a Udell, rises HIP ulio thus knows tlus Nectar, becoming one of the Adityas with Indras their clueſ and having seen tus Nectai, becomes perfectly content Ile enters into this Foim und use's gun out of it –168 Ante Tho hmi klubit to KIN ** this treiar (irails US1)1 hon tbe aditas get Vuhti by the vision of the Lori us on Ixconly one of tho Adityas with Indra as fix Temaher lo no els the in of thus form anul LP COTC fully and cutirely alsorbcit in this vision outleerutti un'elly lessures aud he fetawa bidhti tbat is to ry, heat will intcrs into this fornt and coints out of it, brocter be lica

·CHHẤNDOGYA UPANISAD
NI INTRA 3
स यावदादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता विस्तावत्प-
श्चादुदेता पुरस्तादस्तमेताऽऽदित्यानामेव तावदाधिपत्य स्वाराज्यं
पर्येता ॥ ३ ॥
10
इत्यष्टमः खण्डः॥८॥
Salt, lae Vavat so long 14, the line of the Adityis cxtends over
hours, 7.d then space la 45°
11 rcc louis after malnight re, up to 3 AM
di ah,'the sun iepa Dalsınlal in the south Udctn risc rising
Ta Uttaralah, in the Inth Astrmelá seks, setting Duri, tutice 115,
the tillic the Rudi as, whico tlic sun trivels front 1lie south to the north is
Pulice as great as that of the Adity 95 In other words tlic umc of the adulyas
Ishall Il at fih. Rudrasie 7 Gunthasthistas RITET I 1vnt su nu
WA l'ancl 21, som west Tan Udeta, rising to the people duellmg in that
placc, 11 e smuni car sc as if from the west and Fct in the cast T6177
Fucastre, lou w ls ele cace that Astimet: scting ACT Aditg109611 ar
Adity , the time or Aduras Eva alone Adhipatan, sovei cignty (or the
Adity as ws) over the country between the rising pornit the south and the setting
point m tle routh Svarajyam, supremacy, enjoyment of all objects of care
Pary eta, attalus Tlie direction of the sun s motion is easterly
The Rudras alone liarc 801 Cicignty and supremacy
over all that comtiy ilud time wluch lie between the points
were (and when the sun rises in the south and sets in
the north This is twice of that time and space which lie
between wliczo and when the sun rises in the west and sels
in the east
Tlie knower of this Vidya attuins the sovereign-
ty and supremacy of the Adity us — 169
Tote --Lettrus freexlum of neticut 1d ciljayment of oljects through at the
wl ole territory over much the idityas bola j rad otion in the country between tio
soutit sing Dint til the north setting pornt and the time during which Ruins re en ik
ty co as much as tint of tho Ahlyng 11
ta motion is from the west and towards
II e cost horo won lookelat from the upper 161118phero
3
NINTHI KIADA
MANTRA
अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न
वे देवा अवन्ति न पिवन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति त एतदेव
रूपमभिसंविशन्त्येतस्माद्भपादुद्यन्ति ॥ १ ॥

·III ADIIYAYA, IT KUANDA I, 2, 3 197 1 54 4the low Yu, winch. tot Chintuitham, fourth Amrtam, nectat U18 Aniruddha [at, on that Marutah the Moruts Upajivantı, behold, hve upon See Hint by mcditation 14 Somena with S01137 Aluklient as the moutlı ris, 15 the chief o te cher of the wferior Devas of this older, Na, not. Vai, verily Deválı, Devas Asomut eat Na not Pabantı, duh Etat, tlus Evi, verily Amritam nectai, Annuddhiz Drustva, having scen. Tri pyuti, become tshed Te, theyEt, this (Aniruddha) Evz, verily Rapam, roim Ablusamvistu, enter into Corsmat, tlus Ropii, forin (of Amruddin) Udiant come out The fourth of these Nectais the Maruts lyckold with their chief Soma Verily because theso (Dovas) nettliei cat nor drinh, therefore they are perfectly content with looking at this Nectar, (getting Muktı) they cntcı into that I'om and tloy rise out of that Form -107 Note - Tint which is the fourtlu nectar (Aniruddha) is cl jnged lay the Viruts with Somn nt their lead crily so long 75 the Dems are satisfel by sceng this Clorions Tora they remmin perfectly indifferent to all other el jonents They neither eat nor driuk, but are fumerycul in the contemplation of the Most flat and at there will they enter into this (Ilorious Furu 'd come ont of It MANTRI 2 स य एतदेवममृतं वेद मरुतामेवैको भूत्वा सोमेनेव मुखेने- तदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्मादू- पादुदेति ॥ २ ॥ Sah, Lc Yn who Fit quis ruim, tlus Amruga, Neruar Vedi. 1110118 HET Marutani, of Waruts Eta, surely [Lah, ane Boiva, beng 12cc 011g 2 Simona, with: Soni 'vi, surely Mollici), 95 cher (117, thus Lvi, uced Antitum, Nectar Dristyt 211415 sec Sripyatı bccomes satisfied Sab, he 117, Iris Ja muced Ropa, frm Alhi- Siinvitati, enters into I tasmit from this Rapal, inm fout Uschi, rises 2 Ilo ulio thus knows thus Nectar, becoming one of the Mnruts with Soma as their chieſ and having scen ilus Nectai becomes perfectly content Ilo enters into this l'orm and riscs again out of 11–171 Mote-Tho bannn Adhitin #bthis clar(Infruddha) An 1 hon ibo Varta Art Bloti ly tho is of the Glorious 1 or buvores one of the arts wit la formas in Teacher le also gets the uslon or the furu an I bremes fully and entirely alan In this vision in life rent to all Horl Ils Fleures and le fut juga meli ilat 14 to $13 be at will enter into this form, and comes out of it wheneter is 111cm

·199
(TULANDOCIA UPANISAD
MANTTI 3
स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता द्विस्तावदुत्त-
रत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्य स्वराज्य
पर्येता ॥३॥
इति नवमः खण्डः ।।१॥
Suh, le Yavad, so long fue tane of ile Soina (Marul) is 1 hour, and
space 22)". Itantis (10.13 AM IN LAB Adityah, the sun
T417 Ph&cha!, an
the west, in die Istigirl, Odett, rises, using contra Pur sint, in the east,
1rtlic Udnyagiri Astancia, sc's, setting Pa Dvili, wice, ws, thic tune of
the Maruta Wlien the sun travels from the west to itre eist is twice as great
as that of the Maruts In other words the time of thic Moruts is helftline of die
Adity 7s Invar, so much in Vitaratah, from the northern Vucin
rising to the people dwelling on the north, thies appears to risc is af from tc
norths and set in tic south shua Dahsintall, lovards ilic south WERT
Astanıcıl, selling ART Alarutom of the Naruis 119, nonc Adlupats gull,
sovereignty of the Nuru extends ove the county between tire rising prais
in the west 200 the setting point the east) Suarajyam, supremacy, enjoy-
ment of all objects of desire Paryer, attains
3 The Adity as alone have sovereignty and surre-
macy over all that countıy and timo which lie between the
points where and when the sun rises in the west and sots
in the east This is twice of that time and space vluch lie
between the points where and when the sun ises in the
north and sets in the south The knower of this Valga
attains the sovcicignty and supremacy of the Maints-172
le altres Preciom of movement 2014) enjoyment of objects throughout the
whole territory orer which the Nnents loll jurisdict on 1 t, between tho country in the
west rising point and the cast in the setting pouot and the two doring which tho Anity's
reign therein is twice as murns that of the Marata nn thu thun ti thu tronul
the sun is from the north towieds to south here as a perring to a resulent of the under
hemisphere
Note
TCvru KĦANDA
MATRAS
अथ यत्पञ्चमममृतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन
न वै देवा अनन्ति न पिवन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति तं
एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ १ ॥

·INI ADHYAYA, Y KHANDA, 1, 2, 3 199 1 qu Atha, 110w Yzt, which, Panclamam, fiftli Amritam, nectar ore, Brautuan l'al, on that are Sadliyah, Sidly as Upaji antı, beliold, live upon, See Flım by meditation by Brahmany, will Balma Mukhena as the mouth urz, as the chtel or teacher of the inferior Devas of thuis oder Na, not. Vai, venly Dova! Devas Adonti, cal Na, not Pibanu, drink Etat, this Eva, verily, Amritam, nectar Dristva, barns seeu Tripyantı, become satisfied Ic, they L'at, this Narayana Eva, verily Ropam, Coin Ablomvigant), enter into Elasbil, this RQpåt, form of Brahman Udyaniti come out The fifth of these Nectars, thio Sâdhy as behold with their chief Brahma Veuly because (Devas) neithei eat ndı diinh, therefore they are perfectly content with looking at this Nectar (Getting Mukti) they enter into that Form and they rise out of that Form --173 Note - That which is the fifth noctar (Trabuan) is enjoyed by the Sudhing, with Brahman, nt their head Terily so long as the Douas 1ro entised by sceing this Glorron Form they remain pelectly indierent to all ther enjoyment they neither eat nor drink, bat vro macesed on thus contemplation of the Most tligh and at there will they enter into tlus Glorious forms and como ont of lt MANTRA 2 स य एतदेवममृतं वेद साध्यानामेबैको भूत्वा ब्रह्मणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येत- स्माद्रूपादुदेति ॥२॥ Sah, lic Yab, wln. Eut this Cram, thu Amutim, Neccat Veda, know, zar Sruliyanam, or Sidly as Lva surely Elth, one. Bhalvt, being becoming an Riatimans with Bilut I'va, surels Mukhen, as che L'at, 11113 Lva, indeed Aurilam, Noctu Dristvi, laving seen Cripynli, becomes sfcd Sih, le Ctat, this Eva, inte Roparu, forut blus visui, enters uit Ciasmat, com ali Rupat from frm Udeti, riscs 2 Ho who thus hvons this Nectall, becoming one of thie Sidliyas with Bıalım. us then chef anrl laung seen this Nectar becomes perfectly content lle enters into this form and uses again out of It--171 Mote - The human Adhiktrl who knows thus Sectie (Brahma) and how the Aldbras got Muhti lug the vision of the Glori us Porin ICO 103 one of the Suyas rithmhma 14 hes Teacher le glad gets the vision of this I run and licemo ralls al ritirdly atmorben In this vikinn, indiferent to all world's leaburi 22 lee gets Virujra Vuci that is tu say, ho at will enters into thus eurus und Couns out of it ulicautcr helshes ·200 CHLÁNDOGI'A UPINIŞAD M VRA 3 स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता विस्ताब- दूर्ध्वमुदेतार्वागस्तमेत साध्यानामेव तावदाधिपत्य स्वाराज्यं पर्येता ॥४॥ इति दशमः खण्डः ॥१०॥ Sah, he Yavar, so long The truc of the Sally as is to CS !!! dination, and the space is 11! Ibat 15 from 1 AM to 3 AV Thus i llic famous Bralıma Multi Adityat, the sun 371 Vitatntah, an thic in rila Udeta, 17e, rising statua Dihsalat, in the south Aslatnetà, sct , cung Dvih twice vis, the time of the Sadlıyas Whico Micou travels ou le north towards the south is twice as great 15 that of the Sadly 7. Ia ulicu words, the time of the Sadlyns is half that of thic Maruta 11 luni, cu much y Vidlive, upuard Bar Udta, ringts Arvin, download €7441 Asianeta, selling EAT Sadhyanam, ofsallis 2 11c tinc of Sadly as is! Glatsha Moni. kathi Lva, alouc Ádlupaty 120, sovereignty, the jurisdic tion of Wye Sadly's estende over the country betu cca thic issing pool upand and the setting port dowanard Sunrajsim, supicmacy, chwanent of all olujects of desite Punyeta, altas 3 The Mants alone have sovereignty and supemicy ove all that country and time which die betrecu the points where the sun ises in the north and sets in the south This is twice of that which lie ljetnoon the points where and when the sun rises in the Zenith and sets in the Nadir. The hoone of this Vidya attains the sorcicignty and supramacy of the Sally as -173 Bate He attain frou dont of mosement Rhil ang nyenent of ohjeeta througi ont the Whats territory over skuh the Sw35 hold jurisdictam ir, leturn the country upwandthedisin mint tud 191 21 Ui selling point hitle 1une lumic wluch the Warute i thonin, " (Hot as mu li 75 that of the Sach Ndin ritonai MOL LIETO IN VI MADHAS COM \TUR) All In 11113ing in the previous remerke thise Corms of the mid 136 resunt in Khatult a suruh als Gone will ranhlis of Linnt me the Forbes mt Muz(1 cluetuin Thesis of the lint Nictir ure the lists such their cluni 12011 Sonra bung an the Medhit form of the larl all the lu mat (wists tu) Fue anything that we slutt bu pret "alty perties and world') lens the enter andet this form only 111 ·111 ADUSİYA, I KITANDA 201 1-1, it their will they enuw out of it ng m, being perfectly frec So the second form 18 lielisid lug the Nurlans, with Viyul 15 then Chef, (for they ne dependent on Vigo) But Våga being Iliany nga blia ukso lus doulile jurisdiction lle is the voluge not only of the Nurl?s, Int of all the SWS ns wel! (T' Viya rule, both the stronal and the little luernche ) Thricfore to l'igt belongs the contemplation over the You Veria 12 well as over all the Voilie (In les ripacity is the beul of the Rudez, hie des Your Veila, ol tlie lus of tho mtermelit soll, ander lug control, in lus opacity ? Brahm, the loul of the Süles as, lie 1129 all the Vedlns to pontler over, thul all ile law, onder ham) As Bahrn i lac luns especially to do with all the Vedas Iron in the stute of mukti fol tho beings af lus feraschy) lop is ulicu refuge in Vuyun verils is the teluge of both these classes even 1.1 multi 'The Rong of Allitt (the Atlity 19) ve belolders of the thud Nect11, watlı Todir 19 their chief The heltoklers of the fourth Nectar alle Vurntay with a thien Chief 'The belolets of the Gftl. Nectu le the Sulty 14 with Birming their Chief Thicso Suh199 110 called ihjnn The Beings called Sept112, So1, Surastiti, Sure, and Varuni zne wcluded in the clans of 81/lloy as (Hut sis an olyator - How can Brahm.. who 14 one of the RJ119 be the head of then in their state of Ihti? To this the answer is that in the state of Walet Brahmi is ant their liend, I ut all are inal Thou head in this connection means 1100 inf rise) In loc state of Vuktı al 10 eruul to Bunlini, and ench being a rems of the then, no one is oferim to any one and s Bithm i Je19 1100 infusot to any one und in tlus sense lie is then Chef Csery one anty be consacrect ng the clief of the other in this state But Brahini is the Chief of VAL 2118-7 At the state of Mukti cien (l'hat is with secure to Vk, Sc, Birlami set 1199 litsenperioritv even in the state of t) en Nukta SIVAs the neri of both vectus, the seond and thic Gifth In lus ante af $. lar seos only one me state of Vukt legers both (TI 19 19 snad innster to the questern that Ridea and her heung klentical lot eines be included 113 the fifth category ! it the same time he second the reply to us in that when the caution of scsthood hanscended that a Alalt be Lelous both focos In the other tat he sene only o prn Another pintation of this rarse is Chrzt 11 the coultion of bost bolch lds b tlu fortsy Bit in the state of biva be sees only one form) (In the preceding art has been descrixul thin condition of wktu of the Doras who bruo treily reach tl status of 1904 Rudris c Non is discribert the result of Dleducation on the Lord & Madhu by the 11o base not res her that status but have qualified themselves for at) ·202 CUANDOGI'A UPANISAD These Des as for beings fit to become Desas) who lo qurilied to get the status of Visus, luchas, fc, belonging to these five grert leruclues, attun tunt status, when the tre melting perfectly and fullessly on the Lord called Vadla Vter attumg the status of Visu Rudm, lc, they also undoubtecile get muhti The Commontars now describes the territorial and temporal jurisiction of these fye elasses They are summarised here Class Territorials nas lietsou Tempomal jurisdichou Y nous 180 +75" 11 Ours and 20 minutes 1 e from AM to 5;r Rudras 90°+1 6 hours and 15 minutes from 31 par to midnight Adityrs 3 hours 1 from midnight up to 3 AN Varuts 221" 1 hour : c from 3A V to 1 AM Rigas (Sudhyae) 45 minutes i from la to JIAN The period of time and the frient Micllel br the sun, when it rises in the Uil yagiri and sets on iho Astogut, belon; to the Vasus They are the bonds of that time and spree Smuls the true and spice occupied by the sun in lors tru el from the Istagın to the undmight nhien It tacle from the south to the north anmes hat in an asterly due to , that time and spice nje under the rule of the Rules with Viu as then hend Thus tune ucl spice tre Julies of those of the Vasus 100 enjosed by the Rudrs Smuls 1.11 of thic Rulia's time ind epice Tolonga to the Adityne heung west to cast and is altei nuhught to 3 an Next to that is the tune of 1; logru spiee under the jurisdiction of the Son inil is called rut detr and hair their extent boung half of those of the âcitus anil estends from 3 to 4 Laclı of these follows de ter otlier, leguam sith the country last mentioned and endng with the next Tlint is the sun takes up one country after the other jullie oder gisen aloir The Maritt tune is all that of tle Adi ty is in the su here rises from the 1101th point 2 sets in the south pont In the nilaps the sun rises on the lead and sets belund alie Udangiri and the time is milf that of the authil The Lord of tins tune "ind sprce is Binom The time of the Vaeng is 31 glans and little less, lunli of that is of the luuris, inli of tlus is that of the Aihtyns, half of thus that of thir Maruts, and inlt of this is that of Brah Tho Vasulakan loublo in crtent to that of the Rudialoka, tlıts the meaning of the perce distaat niet in the Srutt ini sun I ho Brahma 141111111 she well known inorning time before the sun vise Tlie reuson of its beng fucilled is endent front the above Sialarly the fint portion of thio ·INI ADHIÁTA, I ANANDA _03 miglit 19 populails callerl Rund h 11 900 ots JP1501) > also now eulent Sunt uly the tune after the midnight e populls callel tlie Suingi kali it being the cellest peu xl of the 21 fronts It is also called Muntakalı because the wind generally blows in this period The da time being Agnesek 112, Wagu led to the V1913 whese chef is egn, therefore the first glatıl i after the 4118 1190 is specaille set aput for the perfoi mance of the file sieutice I he isole lay belongs to the V7909, 19 the while mglit belongs in the other Tour Snel 194 llie dission models Vinnu from okl Bet tus is gcueil duiston pet lio gre to the Ruling u Vunts to the Adity 73 and Visicdo's is secondary juuscliction in the day time iba, suel zu the inding to the Rucl29 for muldy oblation, the evening to the Vuute w Visicile 19 foi ile crening ollution ile Vas(18 Juve general jurisdiction over the day, wule Bizlemilus jolicliction orci the wlule clay mul night The Rultas, Adityas w0 Alorus buse jurisdiction on particula portowe of tlo dry unl prticula por tons of the might The l'asts me juuresilic tron over the period of dry only in a general ini, and not specuilly Ilie Rucs &c, inve rule over the dens inltlıp verung and in those pounds, Vasus extilise only 1 sub donte jurisdiction under the Radias de, while in tho inos ning the hue supicme pone, suljettans to the luglies ante of Viso (Bialsın ) fi clen the 1, le, a unter Vayn As the rug oblatou lulongs to the Vousus su lir lord of the citli 19 ilso thens The l sulship of the iteunedite hould bekugas to the Ruchi 19, nud the family and of the herven in the Artstyrs Bidoma (ond) VAyu ne (19) thg lord (s) of all the worlds from one Journal Tudi is the lord of the Trilokt, int Ilau is the (UCATORD of Il 'Ile wart Svir jarlesn t mein self rulo Jere, but enjoyment, or bell realisation Jiteralls it meus cous ) rujan, to one sulf (دره) (Sa lart kiss that be time of the sunshine in Tedra wor) is unl tl 14 of the lama loka, that of Warung loubla that of am that of a double that of Varona Onthus the Commentator safe) Iliero 19 no pr of thit the time of the impertal u dooble tint of the Indi, thit the sun atuss these twice nie in the India woll, mul that Varunas tue 14 Iuble of this and file con s duble of Varun Non there any po wyf that the Bilanss time cult double tlint of the son for the Brac trete ecte nly the lang) per of tilo Piridh Whick Indra, de, luse tay up to the end of Vlatt intar Nor A there any anddunty fur the statement that the entern region belongs to the l 1543 the southern to the full in the west: rn in the ·201 CMII. NDOGWA UPANISID Århutas, uit te boitieu to the Muels exclusnels, au liat the line no ni tion audience for their is to proof of tlus, lule there 18 proof in the contra for recording to the luch is the laid of Relsesguichy, for they take the 10111 inch, m nu seten, in its Ons lucmag of lad17 (ind not the intage V3 as sobre doup) Thug 112 m beung the tipul the Rury his sessth But they gue ha tastato IN TNC sul contri clin dns loril of the c180 trs ball only of the me lo lins with thu Raru, in other words tho think of India is doulile of the time it Incon, which is nostre Viver conting to thioni, inam, 144, Inrum and son 1ro lority of cut south west o north respectively the period of telt succeed is double or that of the preceding Thua Somas time 19 sitten folil il nt of the Indra Voreator, in that theory, the Inari piha (1 61) perilice with all its final atau ter tho Inde period is ost. Thus ut en the Rudra period commerces, there exist nalam nudin voll, sundels wlien tho Aditya perod commences, there nro po tom or Ruitra nor their work to and so on (Thu Nee is tluse the Indra croforeniplc 14:15 Tith of the life of Belma as year an vination the whole life of Praha licing taha n8 100 / 168 When Tilm de thome renun 11 year still in the end of the 2011 er pening 1 Thereloro al muntre du aldresa to Ilm in that remain sporculare isel, since he olmger etist Thus the Salg becomti temathortatne Smutly oth Rudn &c tur 18 years of Brlin s tlure wdl Lx 110 Rodr4, wd for Spears there woulil bo no Ruilen sorsisipin fret rccortins to Sankari the poru«SAN 14 follows - Intrn cins rem 12 Aditya 35 Alaruta o Hrahmi 100 Iccordug to the theory, Walter the destruction of the Inter 711 i fire world, that the nostroroa commence and 60) On VE COLT IR this you, the man would not couronec even ifter to SUS PISHO aserheille ole taun mud, lue the next hliad neitto Lut the sun 1. test 4 oren after its rising (verliezd el titeroran e no Paul) 1 so long as the sun existe) Icconmig to the rear, cien ritei sun's rising orale ), trio Manlle no las intum, for the sun shill continues to shume, is 21 h1 Whion froun thicur le live rise up and do reithe lise 1101 Ile 19 alone standing the centre Nou lien tle sunt acus ston ing in the centre, erell after it has treeu apsards their clic vo Ponlayn Tims there the many olijections to be Srihani's pallation We learnt for fent of polits The Visus neilen cities in all matere, am not only on the mat amit mo also is the one with the Rucli 18 and othersThe 731(culi quru tas uc louici ancel to them, for the fur ulty of meditation only, mari not that thies ie coulincił tr toe qouters only (Inother) nligection to Sinhan's cyplination) is the facea limuang conged to crist (afta scirel, the Nutra perior conot comience, for thie Igles brug the fimily meubers of }nult", when Islapessen tooth 214 citizens, there are no ludi leſt to shut the Itudi s period Tlicicule (Sulkara's) e plantation is not a very sausfactory oue ·206 ONLANDOGYA UPNISAD Though the pound of dus is eqorl cucujuliere, yel the uniount of local sleutel Izz a locality decreases in pioportion is it is situated in a LORO ud mote nothicily hotelude, th tlus keuse it 18 430 .s of the sun lucru and set tuo oly soon, for the inteiseution of the lolls causes the loss of liglet inil liell to these northerly countries Tlie rotubdity of Ilie carth cruses thc differenco in the amount of tho light and heat Bat cien under this interpretation of the boon the Duty is will get tho letter of the Deins chers clay during the periode just mentioned so the Desas are no better off undor the horn for now they are imble to daily tymony from tho Daity 18 To th19 Imahen replied O Deing! Jy second boon to the Deity ns, amely that they will Inie wierights when the sun Ey hom the south, de, does not reſer to llus il uly notion of the sin, but in the future time when there may lipper the lateral ang of the sun fun the south c, (so you are sue for the present) (But that is also a clinity, though coming at an indcmte enture Tha boon to Duitsas o Ummi is locis reet for at they will an sonio Inture time the sun wil rise in tho conth & Not an ople I Bratum) This Voluble com 1 * Is nie lus me 0 leis sith the sun of yme that he would alaus vise from the east and sct on the west (90) there is no fen of lus cien rising from any other qaulei, anti 10 fear, consequently of the Duty is ever getting soleloignty over the Devas) Tlus compact cin ne ei be broken by any body it my time, lou Tuy Te Son l'heiefore be wstafi i Oeuns, for the is no cluse of FC 11 Being thus ridesse 1 by Bithm, all the Drias luce uno ficc from amets, and cyciy one sent to be on 11 abralo This son frict is mentioned alsu in the dialogue between Bali and ludinas told the Moh-Dhuna of the Mall 1761 The loon giren by Prali na to the Dritys » 15 anbiguous one its true meaning As abovo cxpull by Bralitu to the Deris 1991 sveret teaching confined to trac Doxas But who was Duits du not huon the true ricamag of the bron and su wheti Indn taunts huo, Bali replies that a time will come when Is, Lali wall rulo ayer Indm Por necording to the story Indra foun 1 Buli in the body of a donkes cating thustle in a w dlars an Indri taunts lum 13 sying are som not sure for your preacut night Our auglity ruler of the datters' To this Ralı replied that when in the future Kalpa the sun will rise from the south thenic wellngau regn, and by reign will be twico 2 long la that of drie Ret Idle who know the truc meaning of Dralımi a boon disbusca Sili of lus vin lope and says that the sun will norer riso from tho south, Ce Bu honing only the laun ghen hy Bt durî to the tno Dyrky, lint 1100 knowing its real meaning is explained by Balm i ta tie Det is, ameluesing Indnu sunt -- Purdu, Eddiall conquc the slicn the sun slinll 1140 from the south' llcung this, Incim replied "Ilinnuill be upp, blu e Belum luis nule thus 1113 that the sunnil il Re me the east" Thus 2311g, Indi? went to licnien serted ou .lu nalt feleplinut) ·III ADIIYAYA, XI KNANDA, 1 2 207 . ELEVENTH KHANDA MANTRA 1 अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये । स्थाता ॥१॥ 7 Atla, now, after the description of rising and setting After the world is dissolved se, in Pralaya na Tatal, from that from the solar orb. Ürdhvah, above 14 to the Vaiku itha Loki The word gachchhatt must be supplied to complete the sense The whole sentance meaos Then (at the time of Pralaya) the Lord called Aditya leaves the solar orb and goes up to Vaikuntha az Ut etya, having reached Vaskuo glia feu Etya, having reached, at High (Vaikuntha) Na not7 Eva, iudccd var Udcta, rises Na, not, nor THAT Asta meta sets (19 Vaikuntha, le neither rises por sets) * Ekalah, in one manier only. Eva, only Art Madhye, la the centre, In the middle (in Pralaya, Locause it is the middle time between a ſuture new creation and the past period of activity ) EUTAT Strata, stands Then rising from that (solaz aib) Ile goos up (to Varkuntlıa Lol) Having enchod tluat lugh place, Ho neither rises noi sets, but remains in one manner, stationary in that middle period (2c tuoughout Pralaya)—176 MASIRA 2 तदेव श्लोकः न वै तत्र न निम्लोच नोदियाय कदाचन । देवास्तेनाह५ सत्येन मा विराधिपि ब्रह्मणेति ॥२॥ Tal, that, about the above statement Lsah, thus na Slokahı, verse Na, not. Vai, verily Tatra, in Him 13 the Lord Hart in Varkurba The words "There alc no faults' should be supplied to completc tlic scntence, Na, not fait Nunlochah, setting Na, not, aizura Udıyaya, 150g 74 Kadachaon, cver, undoubledly TT Devih, o devas! Ha tena by that WE Alan, (Bralım: Satyena, by the truth by the fact that the Lord is free front all faults I swear of Ala, not foot Veradlusi, may I not attain prosperity (Viradlia micans wint of prosperity) Tu Brahma112, through the grace of the Supreme Bualıman It, tlus 2 And on tlus there is this verse (Bralımå słys) "In ilm, 1crily, there is no fault He neither rises nor sots O Devas' there is no doubt in it I strear by thus truth Through the grace of the Supremo Brahman may I never get sant of prosperity "--177 5 ·205 CHANDOGY-OPANISAD Y A Tat, llant MYTRA 3 न ह वा अस्मा उदेति न निम्लोचति सकृदिया हैवास्में भवति य एतामेवं ब्रह्मोपनिषदं वेद ॥३॥ - Na, wat Ha, verils. Vai, indeed, Asmal, lo kit flic released soul, mukia jiva zela Udeti, rises 7 Na, Not Firata Numlocliati, ets ETT Sakrit, always feat Divá, diy lla, verils y Eva, inuced velsma, to luin af Bhavu, becomes Y 1h, ulio (thic mukin jivu) gat Etrını, 11s Evaw, thius ? Bralımopanusadam, the Braliupinisada, te secret Doctrine of Brahman Veda, know 3 And indeel to him who knows thus thus secret doctrine of Braluman, the sun never 115es nor sats For him there is perpetual day --178 MASTRI तद्वैतब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्य- स्तद्वैतदुद्दालकायारुणये ज्येष्ठाय पुनाय पिता ब्रह्म प्रोवाच ॥ ४ ॥ an Etat, this, vim, the knowledge of the Lord as Madhu "Vai, verily En Brahma, Visnu #7972 Prajipataje, to vitiñclul 4 Uvacha, said garota Prajapatih, Virtăcha *** Vannve, to Svayan bhut va Maou Manuh, Manu, Daniely Svasambhui 7 2 Prajabhy al., to lus descendants like Iksvalu, etc Tat, that 3 Ha, indeed more Etat, this, Braliman 2012 Uddalahaya, to Uddalala 1694 Árunaye, to Árunt vera Jyesthaya, to the elder Putraya, to the son TETT PALA, father Toy Brauma, Brasil ET Provacha, said 1. This Wadlu Vidya Visan taught to Vuiữchi, who tauglit it to Svayambhusa Janu, uho told it to his descendants Becausc the father told this doctrine of Brnlıman to lus eldest son Uddalaha Årum—179 MASTR 15 इदं बाध तज्ज्येष्ठाय पुलाय पिता ब्रह्म प्रचूयात्प्रणाय्याय वान्तेवासिने ॥ ५॥ i Idam, this, Rrahman F Váva, only lat, ilierefore eta Jyesthayn, to the eldest gara Putraya, to the sun Far Pity, father I Brahma, Brahu Prabrdyat, may say 424 I'ranái yay 7, to the beloved 4 Va, e Aptevisine, to the pupil a Na, 10 r Auzasniai, else 197 Kasni achar a, any body nan or ·IIL ADHYAYA, XI KIANDA, 6 209 5 Therefore the father may tell this doctrine of Brahman to his eldest son or to his beloved pupil, but not to anybody else --180 11 ANTRA 6 नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति ॥६॥ इत्येकादशः खण्डः ॥ ११॥ af Yadı, though Aps, cven Asmas, to this the teacher of Bralımı) Imam, thus (eartlı) Adbhih, by the sea viuretat Parigri. hráni, saounded a Dhuanasyn, by wealth af Pornain, full of war Didyat, may give T Etat, this doctrine) Eva indeed a lalah, than thit Bhayah, wonder a Iti, thus Etat evr tatah blayah ti 6 Even if le were to give to lum (teacher) the whole sel-girt caitli, full of treasure, yet this doctrine is greater than that in value, yea greater than that in value--181. NADEIVAS COJIJIL VTIRY In tho previous Ahantas it is taught how to maxlitato on tho Lord Jarl as Vadhu (Florny) under tho no ol idityn or the sun, ng Ho pees dily from the Inst and change the nections of his motion during the twenty four hours Thoso khan las also slowcolliou tlo Toril na sun whilo song in one place was really giving light in mnothor place and though an overy latitudo the thy seas really of 24 hours, yet tho amount of tho hent light received was lose in luigher latitudes This rising and setting of the sun ligte Agns the eroatlon lists slop thes go on i Prlayı or Cosmo dissolution? Tho piosent Khan la answers that question and shows that an Pralaya the Tort abundous tho solar orl ud Bathurans luinsell to a higher world called Iniluntha, whoro tlcro & perpetual lng Som thic 1.1 Suutt-Not the tyd Visnu cirelling in the stin, 19 cilled Âlity, becting lle is the first (ili) curse, or lace usc Ilo drans II (nel 11) thu llunscli dl the Deins lle goes up ( andoning) the so) trolindubing the l'ukanthin wirkl lle netthet rises nor scts During thin while period of l'ils lle remains along Oils, there is no darle Chrough that like Riluza mes I never get trant of piepenti' it in tellung vu thic 11h an i sa lor Bruloru) Tlug Addrend Hilmi tho 1 fuel to the disas, dan of sore lll - the Secret Denne (lul ) 175 perpetual clay (becrust With-bust Releasent luplling in the liglest llensen of Vakuntla thich I gi milli the ent The lonil putel this ha nule led to Viruelu Virich 1old) at b. Voy Si vam bohan Vammllit klus descendants ·210 CINUANDOGY A UPANISAD JI ono were to fill writi gems tlie Thole of t#15 enrth and its seren occans, and stero to gue that to lus Teacher, yet it soukl be but little retun to the laster--for the debt to the Spiritual Teaclier is hard to disclarge The Dei is only are competent to meditate on One Nectar och Berlina is able ta meditric on all the fire Nectars, others are fit only to get 1 theortical knowledge of this meditation, foi they all not Adluláris of thuis ineditation which lelongs crclusisch to the Desa crention So far the Des Suuti The plui 190 Bialının î pruenz mi sir idlusi nueins "ina I, through the grace of the Axloriblo Lord, novor get wint of anciesc TUCLFTH KHANDA MANTRA गायत्री वा इद५ सर्वं भूतं यदिदं किंच वाग्वै गायत्री वाग्वा इद५ सर्वं भूतं गायति च त्रायते च ॥ १ ॥ Tur Gayatrı, the Lord called Gayatri and residing in the Gayatı, having a femalc Form and called Has a fırsa or he whose head is sound Thus Sound Headed Form is the first of the six forms of the Lord V1, verily Idam, this Fri Sarvam, all z khatam, manifold, full, the incarnations like the Fish &c This is the second Form of the Lord, and is called Bhota or tlic Incarnation Form of the Form of manifoldness 9706 Vak, the speech the Lord dwelling in speech Thus Form is the same as the Gayatri Form, the Female Forms and called Haya girsa or the Sound headed V21, alone.at Gayatri a Val the Speech, the Voice, the Lord called Vah Vai, atone r Idam, thus T Sarvam, ali Bhatam, creatures All creatures are under the control of the Lord called Vak tiera Gayatı, sing3, the Lord sings out the Vedas, reveals them He is the first uiterer of the Vedas 140 Trayate Saves fle saves the whole veuse The Lord called Gayatri is verily thus All-Full, in vatever form (Fle may be) Gậyatıf is Speechi, because (the Lod ns) Spcech (controls and commands) all beings He smgs ont (the Vedas) and gives salvation to all, (lience He is called Gayatrı) - 182 Aote --The Gigatr is the first Form of the Lord It is female Form and 19 in the 800 The second form of the Lorit is that which cartes and is called the hitam or the Baltiform Thoth rd Form is ut or Spcoch-tbo Rorelation that teaches to Foril o comun: The Art zatra mentious these thru torps 1 ·NII ADIL YAYA, XII KNANDA, 2, 3 211 The names of the Lord given herein are after the object in which the Lord dwells Oe rather tho object in which the I ord ds ells gets that particular name, because it represents that particular aspect of the Lord Thus the Lord has the namo Prithu or Broad - tho carth is called Prithvi after this nume of the Lord beciuse of lier spacious ness and espisn eness 12:1 80 on MANTRA : या वै मा गायत्री यं वाव सा येयं पृथिव्यस्या५ हीद सर्व भूतं प्रतिष्ठितमेतामेव नातिशीयन्ते ॥ २ ॥ at Ya, whnt Vai, indeed ET Så slic that rayt Gayatrl, the Gayatri The Musicran Saviour, the Lord dwelling m the Gayatri and called Gayatri Pulsam, tires at Vivn, adeed a Sa, that ar Ya, which z Iyam, this gfäft Prithive, the earth The Lord dwelling in the earth and is called Prithivı because All exanpsive (Pritliu=broad) Far Asyam, in this (Lord called Prithvi) f Ht, very इदम् Idam this सर्वम Sirvin all 9514 Bhutam, living beings AIDAT Pratisthitam, established, rest एतायू Etam, Her, thus Form of the Lord called Prathil Evi, sadced, alone न यति affea Na Ausıyante, do not go beyond do not excel 2 That (very Lord who is in the sun and called) Gayatri, is indeed (the very Lord who is in the earth and called) Prithvi the Brond In this (form) are all these beings established None ercels tlies Foim—183 Note - The Prithivi In the fourth torin of the l oril MANTRA 3 या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुपे शरीरम- स्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥३॥ 27 Ya, what Vai, indeed Er Så, that ad Prithivi, the earıb tlie Lord called 'lic Broad ga ljam, this * Váva, verily, indeed a SA, that u Yat, which ren Idam, this alfha Asmın, thus (perciptible), ga Puruse, in the Jiva ter Sastram, body The Lord called Sarfra becouse He is aus piciousness (Sa), deliglut (ra) and wisdom or motion (ira) HT Asmun, ia Hom Hi, indeed line, these ATUS Pranah, thic sensca, thic life-breaths Targar Fratischitah, res! V Etad, hım Eva, even, indeed Na, not, अतिशीयन्ते Atisxyantego beyond 3 That very Lord who is in the earth and called Prithivi, is indeed the very Lord who is in this Soul and called Sarira the Joy-bliss wisdom In this Form rest indeed these senses None can excel this Form --184 Notc - This is the fifth form of the Lord Th13 13 tbe aspect by which the Lord Katalos oll organised hodics and henca lle is called baturi or body The word Sarro literally means the wisdom of motion that gives rise to joid del ght all senky tions are essentially pleasureable ·MANTRA 4 यदै तत्पुरुपे शरीरमिदं वाव तयदिदमस्मिन्नन्तः पुरुपे हृदय- मस्मिन्हीमे प्राणाः प्रतिष्टिता एतदेव नातिशीयन्ते ॥ ४ ॥ Senses Yut, unt Var, u deed Tnt, that Pell use, in the Jivi Sariram the 30) del glit-wisdom Idam, tint Vavi, verili T21, that Yat, wlich Asmin, in this Th Antah, inside Puruse, in tic Jiva 44 Huda ?m the heart The Lord is called Hridayam also because He knows (ay ana) or moves (ay ) in the hearts of all souls Asmin, in this Ilindeed ime, these Prinah, Prausthith, rest Etad, Hom fun, even indeed No, not Atidyante, go beyond Tlint 101 Lord who is in the Soul and called Saura, is indeed the very Lord who is in the inner most part of the Soul, and called the Heart In Him iest indeed these senses None evccis tlus Forin -185 Th 919 the settlan I the most turn of the Lord an enlle I the foarte the Vover of all lorts or the kilo ver of all horts WASTRA 5 Vate सैपा चतुष्पदा पडूविधा गायत्री तदेतहचाभ्यनूक्तम् ॥५॥ ET SÅ that Per Esa, this (-12 formed Gayatii) VEYT Chatuspada, rourfooted EANT Sad Vidhi sit-formed eraf Gayatri the Lord called Gayatri Tat, that एतद् Etad, this मृया Richn by the Ril verse अभ्यन्ताम् Abbynu ultan, neutioned declared That very sn-fold Givatu has four feet, and that Tery fact is declared by a Rih leise (Rig Veda I 90 3) --186 MAVTRA G तावानस्य महिमा ततो ज्यायाश्च पुरुषः॥ पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दियीति ॥ ६ ॥ ETITE TAvån, such as has been described befo e is the greatness of tlrzt Lord) Wet Asya of this (Purasao Lord) Mal mi greatness glory Tatah than that (greatness nirezdy describeu) 397417 Isay in greater he Lord is greater thau even what has been already describea Chird w Purusah the Person the Lord 6. Padah 7 foot a separated portion, he jivas being sim lar to the Lord io possessing knowledge &c, are called adnor portion #4 Asyn, Hs of Jus Purusa Sarvi alla Bloni eings, the souls the Jivas F9F ir pad ihree feet called Narayana Vasudeyi nd Vaikunthan Asya, 1lis 9 Amritam the Immortal, the Essential acure, thic svarapa or the real form of the Lord ff Diri 1 hearca Vatli ·111 ADIYAYA, II KHANDA, 7, 8 213 reference to the Lokas called Bhah, Bhuvah and Svar, the hcaven mentioned here alludes to a place which to one lac yojanas beyond the intermediate world These worlds are called Nyu or licavens, and consist of the Sveta dvipa, the Anantasan, and the Vaiku atla Ilic wurd Forst "icsts' should be supplied to complete the sentence sta le, ilius (has hic been described) 6 Such is Lis greatness, j ca the Lord is oven greater All souls constitute one quarter of Him IIis immortal three quarters are in lleni on --187 YANIRA 7 यद्वै तब्रह्मतीदं वाव तद्योऽयं बहिर्धा पुरुपादाकाशः ॥७॥ 7 17 Yat, whit indeed well know a Int, that, the forn of the Lord called the Gaya if a Brnlıma, the all pervading, the Supreme Bralinan sa hi, thus F4 Idam, tlus 14 Viva uudced Te lat that u Yal which TOK Ayıl this ardui Bali rd sa, outside, in the physical heart geng Purusal, of thc Jiva formar Åkasah tlie All Lummous Å=a!! FIT Kass= Light That Gayatıî-form of the Lord is indeed Brılması the All-pervadıng Thuis indeed is the All-luminous which In outsido of the Soul (in the physical lerrt) ----188 Vote -The bruti agan describes the four fect of the Lord calle Calcian a difcrent way Tu s versu closcribe tvo fums The first is the Briti sa for a ic clue all vadis Turu-exisung vothnaido 703 putside the body Tho accond tho Dabur akusa the Tu dulo us curul stlomsterut (ja la) bcart in the etter ( Aysucul) 1 the ethicriul bully MANTRA 8 यो वै स वहिर्धा पुरुपादाकाशः अयं वाव स योऽयमन्तः पुरुष ETT : Il all 4 Yah what wluch is in the external leat Val, deed Sab), lic Rauf Babirdha outside, the phys cal beart JETE Piasat of itc Jiva WATU Akásah, the All Luminou 24 Ayam, this 7 Vivi ndeed & S1, that Yah whichi Ayam ths ग्रन्तर 11de witbu to Puruse 11 the Jiva pervading tle Jiva 37 Akasali, the all luminous 8 That All luminous form who is ontside the Jura (m the ostenul heart) 15 enly the All luminous who 18 inside the Ina (perides the soul) -109 Yote This is the Third l orn or foot of the Lord called Gayatri ·214 CHIANDOGY A UPANISAD VANTRA 9 TAISEST: 959 Air ar SSTH STEGU HETT: Yah, who Vai, audced, Sah, hc Autah purasc, within the jiva Ahadah the An luminous Ayam, tlos Vava, verily Sa, le Yali, uho Antir, sithu en Hndaye, in the healt, in the innermost recess of the Soul ETT Alasa, the All-luminous 9 That All-Immuons form who is inside the Jiva, is venly the All-luminous u ho is in the heart of the Jiva -190 Tole - This 19 tho Toorth Forum तदेतत्पूर्णमप्रवर्तिः पूर्णमप्रवर्तिनी भियं लभते य एवं वेद ॥६॥ इति द्वादशः खण्डः ॥ १२॥ MONTRA 9 (continued) Yals - 10 Vni, odced Salı hc Antir hridays, to the hcart Angab, ilic All Irminous Fra 11, that par Eind this 2014 l'ornan, Full, Infinite in time, space and attributes Aprasatil, unchanges, self-determinca!, he wliosc activities are not determined by another Thcsc (190 cpithets apply to all the forms de Pamin full fra Apravertinim, unchanging independent, sell determined, vol subject to any one (except Visnu) Sriyam, trappaess Jlic Chaturrauklia Bralım' who is the real adhikari of this Gayatri-Vidya gets on Muhti le real śrt, udarle olliers gc according tv Ilicir stage of evolution loner happucss A Labbate, obt 11.19 Yali, wo 44 Lvam, thus Vcd, kulowe 9 That lll-luminous ulio is in thic lourt, is verily the Tull the Self detoimmed Jlo w 110 knows thus, obtams Iuppress, full and independent --190 ADISAS COMVI TIRY Talakhands generally carlatnal to bo 1 nrslag of tho ( Isatt The following Xurs excurring in it hanc lxen taken by Sanlam in their earlier sense tha Garatri 11 in*ining thon tro (ilfatti unit ofisting thing it wreceh, Prithir, the earth er Imty tipiligan tan lutt. bf: Mithra shows that these words alt niran tho Tarl IIo take up art the won Ih An I shone that this wordt corn from the root Minu meaning to 1.0 mans an loot fron bra to to That (hus it meat, Tho fon* The Infinite In fact 15tar 1 tl o nama UNI ay Thun both meaning Immobilty In thirrerions Ihrn las were taught the glory of tho Lord 4. adity, and it was hown box 11o Ta* thn olleet nt meditation for thn Detas called TANTO & Vowl explain the glory nl the land unler Hiasate of Ibolyatrists twingo fold, for tho sakral those #bonn der to the Forship of tir (yale Wer islen Bautem (Vaulold > sally l'orbl:077 (Immes Hity) k nou the 11 i all lant called the loyalr (Xo one elgo 18 Full ·MIL ADHYAYA, VII KITANDA 215 or manifold) It comes from tho blū to be many And miny'1125 the sense of Talnesg also Having explained the worl bhatam in his own words the Comncntator now quotes an authority for his interpretation of this word sell 25 of ti o other words As in the Bat their That which is Iull in every 181 (in space, in the ind in qualitaus), having the forma of the Fish the Tortoiso &c, 18 thuis Loid Vidu and who serily is within every one Because the Veil 19 lave emanated from Ilim (or uttered by lum) IIo is the great singen (Gryrka) and is the saviour (triti) of all, hence lo 19 called Guyatri (tho great Musician Swou) He is the Supreine Vile Vasulier ? Bhutan 18 the same as Blüm 1-both acanmg Immonaty and Blitimi is the Supreme l'erson beciuse He is All Tull He is Supreme over everything clsc including Ranıt eten), He is the controller of all Whittever (Torm that He assume) is veraly Visnu indeedi in Ilis entirely, 110110 clse is like Him Thus the First Porn of the Lord is Ciyatra a fc nalo forn and coolike laminoas HIS Second Form is tho Incarnating Form such as the rush &c and called Bhatan Its Third Form is Vak IIo the Lord Visnu alone is called Vk (tho speech or the voice) Decause he dwells in specchi Beenuse hic is the Rescalcr, thereforo lic 18 called Ilnya Sırra (the mind ol sound as herd, and he dwells in the Glyatri Thus the third form of Warı y VAL and allegorically representar as Ilayaptiva Haya or Turagt menn oth the ind the sound 2n1 also the horse Taya sirsa or In griva nerd not necessarily bo trunslated as lors ficed 74 that h29 nothing to do with Jk or specch but as mnd frcod or sound faced Ile indeed (called Gayatri is also wed Prithist und dwells in tho Luth Verily in Vinnu perizing the cutlus established the wholo world Notlung wlostsoc cr surpasscs llım thus lları indeed 19 the great On account of His spaciousness (prithu) Io is callel Pri thi (tlio Broad) Ile indcel calicu Iptasi resides in tho souls of all emboxlied crentures The Unborn Adortblo Lord is calle! Sura because llo 18 nll joy and delight (Sara) and also wisdom (ira) Tho Purulof mantra 3) is tho live the all perxuding Lund Insues in the l'nrů a or Soul The Lord Venu thaus lwelling in the label the namcof Sirim Bcctuse lle is atspiirustess (m) delightful (11) al wisdom (1ra), theruforc llo 15cilled S2117-ths llison Delight Prosperity Ite duells also in the bent of the Junior tntn nattu 18 pentiency (clmitausa), a the Lord linnu mosc4 cu mna) or kuous 70nt) in the liert (brit) Sille sist chil Ilam Hidays or the lover in tlic-cart or tlio Krioter-o! llic-heart cst of all ·210 CIIIIÂNDOGY A-UPANIŞAD. The Lord Vişnu dwelling in tlie Gayatri las a female Toumn and luminous like the sun. This is His Tuist Form Ills Second I'om is the Incarnation Form, such as those of the Fish, Cc, and called to BhQta. lIis Thud Fouin is that plticla duells in speecli and is called the Sound-laced (Maya dilah-it is also a female For The Fourth l'orm is that which dwells in the earth-it is yellow in colour and a female fouill Tho Tufth Form is that which is inside tlıc Jivi (soul) ud perades il It is named Sauira The South Tom is that which declls in the decat and is called Budaya Tlsnis the lord Vynu called Gây atzi lins these his forms and so Te is said to be six-fold The Lord Vışan olleel Gâvatri is sait! have four feet, three of which constitute flis csscntial natura (su atâpa', and this loudlı is repid Tate Lis fourth and the scparated Foot includes all the souls (Jiyas), mnezely because tlacy are similar to linn (and lonce callel a foot of the Lord) Bat the true feet of the Lord V nu are tluce existing in heaven, namely Nizayana, Vasudeva and Valkuntla--thiese ajo tho tlace foct on the Brarupa or the essential forn of the Lord Note-Nitayana rosiles in the breh isipa, Vasudeva in the Anantisans, aut Vaikunthir in Valkuglia. The Vaikuntba world is hcaren, as it is beyond the filer Loka esen, but how can you call &votadvips and Anantayana boricns, for thos aro parls of tho Blata world. To this tho Contmentary bags : The for us of llari called Ananta dijana Niliyana) and Apantitat (Vasudova), reside always ili volncles in ade of the inost rauchied moutal Matter clut-I'alpiti), many willions of miles awn from the earll, and fience two luo places are also called "licaron" il tlic Sruti. All places wluchate more than mynd of munics (30411.13) away to calice ya ou licaren, when to speak of tho three worlds (bruh, bliuval and nat); thereforo these two are called 10.21cny Noto-1 beyen Iktuscit in this peculiar scose, Le, lor any culestat burly whicla Is more than a las of yojanas from tho carth, and it is the case Surini, Yasadya and Vaikuntha exist sathiese h vena, s hat is then that world sleht Ruid tu 10 higher tlau licach? I'll nutr: 7 of the tru klimu wech a placo mentionul which is *to higher than licten T: RT or accoriling to your explanation okty *** bug oud a lac ot gojun 19 1x " Hezren, so nothing can bo brijand heavitt. To this the commentry ways - The Lord 15 and tu bo abuie the lle as on allen reference is mado to the seren wilda Notr-lheu no intend to spark of the thred worlds thah, huy tl anil 837, place, In zondho why cantarikwa) we werukulate worlut by a lic of sofayas or moru arv calle Inaintain. In this Mano brctidur (the Wolte l'anit of {wind), lho Anantina (tha enke$4 M 11) and the Vaikunth stellt arens, and the for279 of 150 lari uxlating in these Dary kill to be calatiog In bearell. When we say tho Ln largond heayeul, WG Alu #IX Aki of lu " Leyond the pen world for beareng aro Included within tho wesen world).

·III ADIYAFA, XII KUANDA 217 The co a wentars now osplains the riutras ya l v3i tudurahmi &(mantra 7 to 9) and shows that those scrses also catablish the four forms of the Lord Gayatri is a differ çat way Tho Loul 19 the Supreme Brahman--and is declined to be all per ading lle serily is outside the Jive in the other of the 'physical) he irt 1[e who is in the physical heut, is now also witno tlic Jivi pers ding it Ilo who tlus pertule, the Junus als with a tho most access (heart) of the Juva, with the spritturl lteut Thus also is descuber an inother y the fou footedness of the Lord Aute-Thu Oret forn is in the Briliman or to all pervading fora-tiat which exists lyotli sawl out of all pussieal Bodies It xs the physical form of the Lord-tho Lor las pico Tlu second frm is the Lorul ns in the ether of the physical heart-con tcolling the physiert notivities of all organised bolies This is the Toril 19 an organised boxiy-tho Lord ns in other The third for u 19 in tuc Jiva-the go the Lord 19 con trolling all 1 gos oc lxersonalities the fourth forin is in the spiritual leart of the Ego controlling all mondo The con neitary nowy ovplug the phr140 taletat pur un apraviti (inntri 9) Ilirtony Inrl (described before 13 six former and four formed) is l'ull infimte in time space and qurlities) He is not mosed by any one but not in motion the whole tuniverse Int is sud to bo pravita who is set in motion by another The Lord Huri is self determinal (np ratu bec iuso Ho 19 alwa Independent Ol the Lord 19 called aprivata bocruso lo hns no plavetta oi origin (Aecording to the tikil tra the word privartı il taken 19 an accusative form will inern hat which alles i use the Lord is not such an object to be set in notion by all te 16 uliken in aetare senso thea it ucrus tlic trover The Lord 118 no mover) Ilippiness, l'ull Independent U eternal is for suell knower Note Typiness 19 cille 1 fyll in th sonsa that it 15 full or Perfect according to L'w vpreity of the l'eeed l not that it is fult 1 tho 80 19e that the Lord is full It is Cullel in lepoitent are no lower bing may control over hun It is certainly de peadent on the Tord This lapp rets belongs to the Relerged who knows the Lord thug and not to non released Thic Chitunuklia Brahmi alone is entitled to this Gayatri medita tion (principly and directly Tor inferior beings who perfoun thus Gayatr meditation thero is also liappiness but it is dependent and not full--the fall rud in lepen lent happiness is f» Brahmi alone ind not lou any bo ly else No doubt the lippiness of Burmis dependent on Visni also but it is a lepen lent of eve bemgloser than Brahmi The lippinn a of sthin 2 lp i lent 11 3t balou Vi no but on Bruun Iso Thus the soul in lpes lent to 11 latuse tein 101 l means not dependent on a being loiter 1h itself 201 depua Is upon the position occupied by it in the lucruchoul gradation and the capacity of the being us it is in the Sit tutta ·218 CRUANDOGY 4-UPÂNISAD > Tho commentator has explainou thus this klands in tho torils of the authoritative work called the Sat Tattsa, and bas shown that this chapter also deals with the Supreme Krultman. Sankara however explaius thuis khand as applying to tho poeticul metre called the Glyatet The Cimentator how slows the irrelevancy of that oxplanation by To ductio ad absurdun proof Tiom the application of the ord Bralunan to Giyatri, it is con cluded also tlint the latter can mean lore the Lord, (and not the metre Galri For the woud Brahman in its principal meaning denotes thio Lord, therefore the word Gayatri lieie menns the Lord ) Not only the state word Bralım is a direct statement that the front Giyatr. lcro moins tho Lori, bat by applying the well known canons of interpretation also wo conelndo that this chapter relers to the Lord and not the inctro Gâyntri for there are in ferential marks also to that effect 'The words Fully Independent--puna prasartı—uised amantm - can apply literally and puncipalls only to the Lord and not tlio metro Gayatri, morcovou thio Rig Veda mantra X 90 3 quoted in this clipler also shows that the topic treated lieron as the Lord and not to the metre Gigatri (far even the Sinkar14 zilmit that the Patrisa Sohta from dich the aboro mantra 19 annotation applics to the Lord) Thus lanyms establisheil that tho Vuly 1 liught lorein apntics to tho Lori tho commentator now along that tho oxplanation of the worl Duota glien Dy sanhamn 1x wrong For shalar biye-1919 un alt the living being animato or fountamen All the Tivas (cgo-mite or imum7.c) Tom but one foot of the Lord, for tlic Srut saya pilnsy'i usha Watan-all locungs aro buta n foot of Tim (mintra 6) The full remooning te lute I the words xar tu blatant ared in the first montrainennt *n being, anumile and do witonto -1hen thero necare antology Jor the wont bbatim role in the patri which is fix folul 9110 1128 four kert Whilo mintra O shown that all Hing for bot only one foot of the Olynth and are thug luclodel Rail Are A portion of the kit folt dayatri TIO word lidt ne thereforo in the art matra onunt 1961 "living Things - or the 11 *r 150 lacal with this ability -at ono preo Witam (1trinsitech Asing Wings) is equal tatlo wore of Gayatri, ant in the cand place it is onts ont surt of Ilyatsi 'Theerlore the the the Art mantra caniot matising ling"- but 0110 #bieb would include all living beings and 1 ocr and boto that Therefore the rimase "llut om sad damn kuicha"-refer to the Amiri forma Iryn wiele coma on the incarnation like the 141, the Turtola, cc, and the moril Blütam refer to tlath forin bich 14 ono of ther is fonny of the Lord called Gigatri The cmentator 17 700 an authnity to show that all living twinks'nalitetn To winralalIds of tho Lont 14 ming the curentytwo lutine of the land, the heal) 4 mentround, 24 Prith liatin (which 19 typ al Jha). Marbon the fronte pilnu at the land, tic Jis constitutes oli pida uning to its jumts

·III ADHYALA, XII KAANDA, 1
219
AotePrithu is the anth Avatara when coumtia tiventy tuo Avataras In
response to the privers of the Risis tic lord assumed the body of Pathu In reply to
the objection why the Joyas who are different from the Lord enumerated in the category
of the other three forms which truly belong to the Lord the cornmentary goes on
Swys the Prathamya -
As the 'Time, Brum (the Alale), the Vyht1 (the Vanifested matter)
anl the Pokrit (the Unmanifested Root of mattei) e enumertel among
the forms of the Supreme V)-nı along with this reallı sapreine forms lie
the Islı, &c, so all the bemgs, though enlly distinct from Flim, nie count-
ed imong His feet As the Bithm is si to hre two forms, the Marti
(the Matemnl or Visible) and the Amûı tn (Immaterial or Invisible), in the
sama sense, the beings (egos) thongh different from the Lord, nie sul to
be lis foot and are counted along with His feet (ou enl forms)
Note--Egos are conventionally spoken of 18 the foot or form of the Lord 119 troo
forms are only the Ayatara forns like the fish &c
Bays the objector Bit why do you about this point? Is it not plain that the
Egos (JAV) are one foot of the Lord in the sense that they are lentical with the Jord?
Why make them diferent from the Tord and then search out a forced interpretation
To thss the Commentery replies -
(Thiere, horretei, ne the real feet of the Toul) for in the Blingivita
Pan unt'? we find Hun descrivel zs Tupit u lieverse "sudurs'ın iklis um
BV ista um in priyubhta anyıtın Tript'-'the Thirre footed I orelem
ployed JJis beloved weapon colleil Sudanfran" Tlus shows that the
Igos (J1v19) are not really n font of the Lore!
Note-In this chapter the Lord is 47 1 Tour footed in a conventional Nengo only
His real forms Tre Lireo tbc Jivas sro not II s e9sential forms lind they been on the
Bligenti Parr3 wonll not be spol on ol the Lorul 19 Trpat (the Three footcil) but
Cliataspit
Bays 11 objector But I own thing which is really separto enn be said to be a
pidh or portro1 (amen) of another? To th 3 the Commentary replies -
Ax Suurhal Ilie wilc of the Sun lias been describedl 18 a part
(mmaday of the Lord, so the Ju as (rang) ne said to be the part of the Lord,
through they are 2/1923 9 (whether bound or free) reilly distinct in sub
stance from the Lord
THIRTCEVTI K111104
MANTRA
तस्य ह वा एतस्य हृदयस्य पञ्च देवसुपयः स योऽस्य
प्राङ्सुपिः स प्राणस्तचतुः स श्रादित्यस्तदेतत्तेजोऽन्नाद्यमित्यु-
पासीत तेजस्व्यन्नादो भवति य एवं वेद ॥१॥

·220 CILINDOGY A-UPANISAD aen Tasya, His of the Lord called the Heart and duelling 11 the citade! of thic lieart) Ha,mdeed Vni, cult qart Etasya, or that of thic Ákadathe all-luminous) 8912 Hșidas asja, of the Heart of the Lord called the Dweller in the heart) a Parcha, five (in number). d4-844 Deva-susayah, divine gate-keepers Tic gate-keeper ulo are Devas kliensek es The word uplsyah are to be medicated upon" should be supplied to complete the welltcncc The word Devi-sbs: may also mean "the gate through which the devi las lus exit and entwice" T4 Sa sal, that which 74 Asya, Iis, of the Supienie Braliman in the heat Egg Prai susih tlic erst gate; ' ", the gate-keeper at the ensi-gate T Sa panni, (that is the Prana presiding over plıysical breath) 77 117 chaksuh, that is the are, the deity "presidiing over the eye atfer Sr Adityalı, tl, it is thic surl, die desty presiding over the sun ma siapa si lat lejn annidyam iti, zliat in cucrgy and fost 14, the deity presidingovej tejzs and food "a Upisita, let oue mediale av Teisvs, cuergetic AT Annadal, lealthy wia Bhavati bicromes. fals n portion of ilir tejis sc, of thic sun.. Yalt, svo एवम् Lim, try पद Ved, nous, mcditates 1. Of this Supicme Bialuman callod the IIeart, thoro are verily indeed five divine gate-kcepers lIe who is llis eastern gatc-kceper is the presiding deity of tho brenth, of tho oyo and is the sun. Let one meditate ou him (as Sun) as physical energy and health. He wlio meditates thus luccomce energetic and healthy.--191. ALANTRA : अथ योऽस्य दक्षिणः सुपिः स व्यानस्तच्छ्रोत्र स चन्द्रमास्त- देतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद ॥२॥ WA!, now Yalr, who Ayyn, jis forgte Dalstea sust, the soulcin site (hccper) So, letra Vinth, the Vyana Vayu : Hic presidmg dcity of the mennent (ada) energy called Vyan malat, the SR Sram. the eville pe-ning lens of cur 53, be THT Chamrimah, the won E VA la clat, (ligt its fm called the lon) Sct, beruty Clin, and 900 Y 19, fumus, ali specvling ochut Up<012, le cucutate Nett min, beatiful, artistic Anett Yol sa ſimu4 11117ft, lacconjes Yal, 1.1419, thus Vela, meditates 9 Now he who is }lis southeri gatr-heeppi is the presuing deity of Prána, of the car, and is the Moon incdilate on hiin (ns loon possesscil beauty and fume. lle who meditates this becomes artistic and Lumous.--1122 Lot one ·III ADIYAYA, SI KHANNA, 3, 4 221 MANTRA 3 श्रथ योऽस्य प्रत्यड्- सुपिः सोऽपानः सा वाक् सोऽग्निस्तदे- तहह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद ॥३॥ Atha, 1104 Yah, uho Asja, llisa i Praty <usit the wentain gate theepci) # Sali, be 96 Aprizali, the presidmg deity of Apånn T Sa, lic Pro V1, the presidiug deity of thic organ of Speech San, hc DIA Agul, the firc-Deva Iat etat, that this ffurm of Agn). ATEL Balma Varchasa, the chiety produced from the study of the Vedas The 7ntellectual cntig WF19 Annályam, food, lcalth 11 thus Upasita, let one meditate HERE Brahma-Vai chasve, possCSS intellectual energy Annadal., Lealthy Blinviti, Lccomes Yah, who Lvam, thus Vcda, know, mcditatcs 3 Now he who is llis southern gate-keeper is the presiding deity of Apîna, of the organ of speech and is Aga Lelone meditate on lum (as Agri possessed of) intellectual energy and sanity He who meditates thus becomes intellectual and sane —193 MANTRA 4 अथ योऽस्योदड्. सुपिः स समानस्तन्मनः स पर्जन्यस्त- देतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं at 11811 itha, now Yah, who. Asj 7, 1lis 25 Udavsust the Northern gale (heeper) 7 Sa, lic para Samanah the presiding neity of Samana a Tai," that 47 Mual, Manas, the presidius deity « Noud Sul, hc 9*172 Parjanyalı, Indri latetat, that this (forut of India) Bitte hiru, lenowo Cha and ole Vyustib, beauty, loidhness Cha, and It thus Upåsitz, Ict lum mcilitate Kuruman, posses-wg resou Vyusiuma, pussessing ladless Blwau, be becoinco Yal, who Evam hus Veda, LLOWS or cdstates Now he wybo is IIis northern gate-keeper is the presiding deity of Samâna, and of wind, and he is India Let one meditate on him as Indra possessed of renown and lordliness Ele who meditates thus becomes renowned and lordly --191 ·229 CHIHÅNDOG Y A UPANISAD MANTRA 5 अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स श्राकाशस्त- दंतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद ॥५॥ Atha, 1;ow Yak wlio Asya, liis ait ürdliva susili tlic upper gateheeper, thic central Sal, fie gata Udanah, the presidung derty ur Udana a Sa, lich Vagut, thic prroctpal Vayu & Sa lic Ak zsa, the presidig deity of nhaka, he is called al záz because he | 120ws all lat, that Ltad, this 31 Ojas, the presiding dcity of the Od ic force, and called also ojas becau-c of lits buailinn # Mahals, the picsdag dlcity of Maliai, bocruscle is full, thereſure he is called malint a great Simulzily thic sun, the moon, Agns and ladia, are also known as Prana, Vjana Apana and Samana respecuively Ogrsun, prossessed of spiritual energy Ma asv 19), possessed of fulluess Bhavati, hc lccunies Yah who Evu, thus Vecla, meditates Now he who is the central gate heepei is the presiding dorty of Udána and the clot Vayu and is Alasa Let oue meditate on lum is the Principal Vâyu possessed of spiritual encies and greatness He who meditates thus becomes spiritually encigetic and great --195 MANTRA ते वा एते पञ्च ब्रह्मपुरुषाः स्वर्गस्य लोकस्य द्वारपाः स य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेदास्य कुले वीरो जायते प्रतिपद्यते स्वर्ग लोकं य एताने पञ्च ब्रह्मपुरुषा- स्वर्गस्य लोकस्य द्वारपान्वेद ॥६॥ Tc, they Vay, 1 dccd a F.le, thcsc 97 Panclıq, sive Diyet alımı. purusah, the servants of Bralıman of the Supreme Lord of the cart 110 tlicy the site keepers of the heart only? No Lunt of licaveu also Svar- # 1591 of ihc ticaven of tlie Vesnu loka, lheerally sviavell, ra=delight ga=*?. duni, rlic place whose essential naluc 1Wisdon aud jay Thu Lolasya, of The world! 67277 Dvirib batc keepers hic entities called ) Vijay are clic autor gures of the Visal world tliese are the Inne, Guards Sol, hc #sali o At Cutir, these olvam ius 9 Pancha, lic. Uninia purusan, llic servants of tlie Supreme Irrd Surgzyn or thic licavcu 1 <kasyric world Dir2pn illegals hcerers i leda, 10ws 74 Asza hisa Kule, in llic fimul irih licra be good cffspains 19. Jate y born TOH Partin.dynic, enters Surgun the horld of Isu Yah who Fier these Fuam, dus lacbz bral in 3-purus in the fise cruants at the Supreme Hram un Svaigasyn luins du trapan, the gate hocpcrs of tlic world of licaven I cda, know ·DJI ADHYAYA, XIII KHANDA, 7, 8 997 VU 6 These verily are the five servants of Brahman, the gate-keepers of the world of Pure Visdom and Joy (also). He who knows tliese five servants of Brahman thus, (as) the gate-keepers (of the Heart as well as) of the world of Pure Wisdom and Joy gets a virtuous son born in his family; and himself enters that world of Pure Wisdom and Joy because he knows these five scrvants of Bralıman, the gate-keepers of the world of Svarga.---196. MANTRA 7 अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्टेषु सर्वतः पृष्ठेप्वनुत्तमेषूत्तमेष लोकप्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुपे ज्योतिस्तस्यैपा दृष्टिः ॥७॥ wa Atha, now; aftcr dcscribing thic mcultatiunt un the gate-Icepers, the glory of the Lord is again described Yat, what, the three forms existing in tlic Svetadvipa, the Anantasana and the Vaikuntha, that w Atah, from this, referring lo div heaven' 7 Parah, higli, above 17 Divalı, heaven vara Jyutil, liglit, luminous a Dipyatc, shines fyra Vivatal, Bralıma's (world) gorz Pristhesu, on the tops, on the backs, on the higher worlds rat. sarvatah, than all the worlds Prishcsu, on the bighest places 197793 Anuttamesu, on those beyond wluich thercare no lugler worlds mas Uttamesu, in the hughest (worlds) i Lolesu, on the worlds Idam, thus Vava, verily Tat, that 47 Yat, which Idam, same FET Asmin, in tlus 96 Antar, dside, with 967 Puruse, in the licart of) nanatis. Jyotili, ilic light aty Tasya, his of ins Light within the man wr Esa, thus efe: Driski, direct perception : 01 proof 7. Now that Liglit which shines above this leaven, in the worlds higher than those of Brahmi, higher than all, beyond which there are no higher orlils, (and which them. solves are) the highest worlds (of their respecte planes); that is verily the same light which is within the heart of) nan, And of tlus the direct proof is tlus -197 MASTRA 8 यत्रेतदस्मिन्छरीरे सपशेनोप्णिमान विजानाति तस्येपा श्रुतिर्यन्त्रेतत्कायपिगृह्य निनदमिव नदयुरिवानेरिव जलत ·III ADIYAYA, XIII KHANDA 225 also the sun, the presidwg derty of energy and health The warden of tlie south is the Moon, the Vyâua, the presiding deity of ear the deity of fame and betuty The warden of the west is the presiding deity of the speech, the Apinz, the fire, the intellectual energy, the deity of food The wirden of the north 19 Indra the presiding derty of the Sam 11a and Banks, of glory and lordily power always 'Ilie gute keeper of the zenith (ur the centrul gali) is the Chief Viyu itself, tlie (presudmg deity of) ikigt He is called akåsa because of his all knowing (i=all, kišt=to illumine to know) He 19 called Udını becuuse of his boing lugh (annatı=lugh) Ho is called Oj is because of Ins poncifulness (trjila=pouetful) TTe is calleri Maliah becalise he 19 fall These five Persons are known as the gute keepers or servints of the Supreme Brahman They are the constant gite heepers in the Heart and also in the world of Visu Tiey are the Inner Guirds of the Var kuntlın as Jaya, Vijaya £o, ale the Outer Guards of the Virnu Loka Note In the Ernt it is said that, he who meditatrs on Prins gate-keeper Leconog Teyret Arul lands ou Vylon balmia and 1191991 on Apana Brahmavarchagve and Annad on Samina Kitunun anil l'artim in on Udapa (jaspi and Mabasein Pruna facle at would appear that the jerson meditating becomes egnal la theso attributes with tho oljects of meditation The Commentator shows that the worsburper gets a portion of the attributes of these gute Leepers [Ie who merlitates on these gets even share in a portion of tho attributes belonging to thcse (gate-l pepers) and also attuns the Visu workl od gets good offsprings Note-Tho pliraso tripadnsyanıtan diyi has beco explained in the sense that tho three forma iriga 13 &c, exist in the Dyd nimely in thu bietadvira Antntagana and Vaikuitha2 Those very three forms are now spolcen of fu the seventh raptra of this Iban la 1.5 existing aboLC D JU The Dya thero has a diTerent meaning from the du hero The phrase above su docs not mean a world above the latkuaths or Ananaisasa or thosvetid Tipa but novo dyn as lower seuse To fact the thiroo foring of the Lord in those three worlds an identical with too form of the Jord in the IIcart-the Citidel with isu gates 'I be lord Va mu dwelling in Vaslunek a iesiding above the seven worlds is indeed the same who is in all the worlds mu is also in the Bughest and best world of Braho called Vadsa Ilo S 13 the won inferor worlus as trellite ono alone resides in all souls (Purus) And that V-nu is in Iranit (vtal force ani Prina 19 in. Agni (vtal heat) This vital lient (1911) is felt on tracloog n liung being This is one way of sering Venu, numely thrugh the vital liint winch as tho effect of vital energy in whic): inclls the Lord This Pri? is comly sunging out the praise of that land thus 19 that the sisse lieurs alas 19 etisting in lov two enrs and gets disque sight ou gets luht through such meditation ·220 OHHANDOGYA UPANISAD (The rise only see the Inner Light through divine eyes and lieu the Innor Music through divine audition Ordinary people nesther see thus Laght nor hear this music This is the result of meditation on the vital he it and stal sound Tho vital lient and sound are no doubt physical things, but meditation on them leads to the vusion of the Dirine Laglit and the learung of the Dirino Music This last 1s tell hnown mctho of Yoga, called the Sabdr Yoga and is very popular nor 7 lnga, among the sect called the Sat Sangis or Rulli Siimis) The Lord should be meilitated thius 15 f Ho tras perceptiblo ind audible, becauso by such meditation one getting Release, soes and licars tlio Lord through divina siglt and divino lienring Tirus it is in the Sit 'Inttra Note-Ia Alantra 2 tlo worsl 11134 S is aset and is aantra 4 tho worl Kurts or renown 19 craplogel The commentator now Blowa tho ditorenco bet wuca these two In the Sabda Nirnag? it is suid tint Yasas inoins that auch goes (s) to different directions—f une in distant places, n perus110 ntubato, whilo kirtis nisille 200wment of ones greatness (Thus tlo Pyramı Is aro tko Priol Ilo Paroles Thosle1 of somethi ago aterial ART 1 erceptiblo is to be found in the wonil Kurti whilo 111a9 hng no such to as Arjuan te famous 18 Warrior) Tho plemse Sarritah I'ristlieu of matra 7 Irterally on tho Luks of all means in places which tro thic lugliest namely in the Variantlın the Ksir Sigur (the Ocean of Mulh), 20 tho Anant sana cc Thc plarso Vigital Pristlicon of the sue mantri means Puglior places lian even the Brahma Loka 'Tho voril Anutlama mens llant from which tlacio 19 nothing butter, besond which thiciero no suporior vorlig lle word Uttama means * luch 18 hzelf in escrs respect Ingia and the best 8154 an objectar la laiku tha Loka loro 18 tollfl est of all worll! why do son incindo tlo kr Sam anl tho inant kann nich sro [ arts of tho Prakritinano? To the Comtoontstor roplice Tho Antisant in the lugliest of the l'itlurt (plevrica!) Lohns Anil consequently with tespect to the marth it is the lsighest or Sariatal 1'press With regard to the Interinedinte orkls (the nstml) ulic Srotn Ihip 19 the lugliest and so that nl o ra culled the highest or Surnal Pr the-t1 anil IIur twelling tlicrc 19 girl to be diclmng in the bigliet shorld (for its the bighest world of the Intermediate plane) Ameng ndi the licnicnls D217) sorl 14 dhie Varhanghair said be the ugliest So tl lors un laikinti ja ale) rightly suid to be rellug 111. luglirat Three for along the local cus tuo laikuntina 18 the 11thlinst ·III ADHYAYA, XIII ANANDA 227 Says an objector -Tho phrase Ath: Fad atah paro dirah (10613 7) 619 been explained as beyond the heaven Il ti e Lord is in the bighest heiyun Taikuntha low can Ho be said to be beyond the beżyen ? To this the Conmentator reptes The Grent Meru is 916 to be 'liensen' sth regard to the Inrth The Anint isına is herjonil this Giert Meru (the Land of the Earth Dei 15-thic henven on Earth and thus the Lord m Anantsana is bcyond horien (14, beyond the ruthly Puudise) The Solar Orb is tho lien en of the futerinedite Pleno or) AI asa (or tho Astral Plane) The Sveta Dvipn is beyond tlors leaven anel so the Lord in Svetrdvipr 14 lcyonl the Astrul lorven The India Lokus lito leasen of the Dy plane Dein plane) Tho Vaikuntha is beyond the India Lola and so the Lord m Vuiluntha s beyond this herven also It is an elus souse that tho plirtao Divih 'beyond the lierion is used (lic' licnien tlicro means the errills, thongtml and thic culestial lic vene) Admatted that nkuntha is Yasvatuh Prialhes because it is lngand the Sntyn Loka or the Drahına A world Iut 1 or cant! an 11e trota liron bo da to lo beyon 1 the Iramaa worlil for you o explunel the nori vieratah 18 of Brah TIeso two trarlle aro not b joul Bralamon s trorld Llongla they nro tt c b ghest prgi <? thos sical and the Astmi? To this the Comnentator at sters - With regard to the Earth, the Bundma's world is an Veru lhc Anant nn is beyond Veru ind so it is beyond the Benhin snorl1 With regard to the Internicdiate Region, the Vunginta ra tle world of Brnlimi 10 Svetrdvipa is beyond the and so it is beyond the Brila nin' would With regard to the Ny i sporles the Sito Lol n 19 the world of Braimi, and the Vail unthi is beyond the Satra Loks and therefore boyond the Balmis world In other words like the action,' tho Brahma's world is also threclold (The Myscal Dimic worl1 x in Moru, to Astıl Brthmic would 19 in Vzijainti, and tho (electial Britime Worlal 19 the Snts alol ) Tho Anunt saun the Sietach iſ a ud the Volkunila boung bezonul thic Yoru, the Vijayanta and the shtz aloka roapecir els they nro moto to boboyond the Brune s world, -Vigatah Pri (lica Tlatis at 19 in the Sat 'Intten Tho troris Njaa laru fra an! Na latkae na of Mantra B baro been explained 13 banhora na rumbling like that of a clar ot ant a bell miglilo that of the lul Tha O maentator whows that these explanatı as lare no apthority 110 quotes the anthorlts of fat Tatts for 1 is explanation So also Ninida is the roar of the orcin anii Andatlın 19 the found of the thunder The word Chahruysa has lere ciplained by banlana congienne, while aladers has explained it as shtatning of divine y sion 11 nr quotes the Amt anth 12ty of 110 Bat Tattya trh s crplanation ·228 ONNÁNDOGYA UPANISAD So also _" That rench goes ſy vm thc esc or Bralımın (Olink-18) is called Clinksust-Bru? jencung, therefuse "thune vision (Sur) 3 person sees Braluoma, ho gets Brılıma reaching gaze-Chaksusya) FOURTCENTII KHADI MANTRA सर्व खल्विदं ब्रह्म तज्जलानिति शान्त उपासीताथ खलु ऋतुमयः पुरुपो यथा ऋतुरस्मॅिल्लोके पुरुपो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥१॥ at Sarum, full, full of all perfect qualities Kunlu, ierily 14 Idam, this, so near with thicheart as Brahma the supreme Bruinian (uuttun the licart) Tint, that Jan, the noi Cr(Inti) on water (ala) I. thus 7 Sintah crimly, with the mud (budelli) fired on the Lord, with dcuotionella Uptsin, ict (onc) meditatc 74 Aiha, tos, next (after such mcditation) 9 Khalu, becausc w Kratu, knowledge, conviction resulting from meditation Majali, full of : Purusah, the man, thic adlı kart the aspirant TF? Yatbiratul accorch to ones) conviction (fauth or belich) 371697 Asmın, in this the Lole, in the world got: Purusili, the man V Bratt, 15 Truth, sa, 17 Itali, from this world or body) - 27 Protynh, having conc out, duci in the state of mult la Bhuvni, vecomes Ile gets in the state of Rcle15€, thic fruation according to the stage of lus knowledge and faith Sa, hc 7 Kracum, conviction, knowledge, Gasth in Visnu according to tus caprery and Inox lcrige ga Kurujen, let tarm dn This alman is indeed the l'ull Lei ono ineditate with enotron on llom is the Mayor-on-the-11ntei (Snch meelitation leads to furth) Nezt lietaus am in 18 & crcituu of foutlı, 4 is luis faith m tlus life, so will be luis condition In the next after cleathi So let lum gencrate full futh (on the Jord)—199 MANTRA - मनोमयः प्राणशरीरो भारूपः सत्यसंकल्प याकाशात्मा सकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवास्य- HET: 11711 TR Van math, Toils freat Telagence, omniscie! 12 in ful of power, vi s bulu ci pia Domustent My Broth 1 ·Iti ADHYAYA, XIV KAHNDA, 2, 3, 4 229 wlose lor is liglit lungous Higaonny Salsa saukalpah whose will is true, wliose will is never frustraled, saukalpa means the mental modification that picccdcs an action, thic volition True resolve u Akasah, the full of wisdum (Sasa - wisdom) Atma, the doer, the agent of giving, &c inaf Sarva lama, the ordamer of all actions and thus all acting i Sarva kamah, all-desires, the objects of desire ac dcssies Oy Saria gaudha, allscents A Survi rasah, all tastes a Sirven, all 4 Idum, this - Abhy-atlah, all-reaching, all embracing, all supporting नयाकी Avaki sileat, who never opens his mouth but lo bless or who does not talk uselessly WTTC Anadaraḥ ucver surprised , lee from self conceit, inuparual 2 (The Lord 19) Omniscient, Omnipotent, Glorious, Resolute, All-wise, the Agent, the Ordainer, the IIeart'sdesire, tho most Sucet-scenting and Sweet-tasting, the Supporter of all tlus, the Silent Impartial Witness --200 VANTHA 3 एप म आत्मान्तर्हृदयेऽणीयान्त्रीहेर्या यवाद्वा सर्पपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वा एप म अात्मान्तर्हदये ज्याया- पृथिव्या Farmaran Elspartingat ज्यायानेभ्यो ata : 11311 * Esth, thuis (Lord, À Nc my Hridaye, in the heart अन्तर Autar, who, the Inner 91797 Árma thac scll. wiata Aniyan, smaller than Pribeh, a cort of rice Va, or ang Yavar, than a corn of barley Va or tre Sarsapat than a mustard seed VA or AI Syimah 11, a cantary sced Syamalz tundulat, than the hainel of a canary seed VA, or Csab this B1e, my Atma, Sell Antu, within Hridaye, the lıerrt, pareta Jyayan, krerer f" Prutluvynh, than the caril lydyan, 51 cater tlian ar Antariksat, the Intermedinte region Jyayan, greater than ft Duvalt, than the caven Jyayan, greater - Cbliyah, than these, 14 Lolebhayalo these worlds 3 Thuis my Self uuthuin the heart is smaller than a coin of uco, smaller than I com of bules, sinaller than a mustard seed, sinnllcı th in a canary secil u the hemel oL IIc also is my Self within the heart, greater then the earth, greater than the intermunte region, greater than tho llenen, greater than all these worlds-201 ANTHA 4 सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोड़- वाक्यनादर एप म यात्मान्तहृदय एतहीतमितः प्रेत्याभिसं- a canary sced ·230 CHRÁNDOGYA UPANISAD भवितास्मीति यस्य स्यादन्हा न विचिकित्सास्तीति ह माह 16CT: TIRISCH: 11911 इति चतुर्दशः खण्डः ॥१॥ $11 vn l atma, cojoj er of all works Sar va kamih, enjoyer of all deles Surva-gandinah, enjoyc of all sweet odours Suva-risah, enjoy ec of all swect tistes Sarvar, all Idani, thus Ahhyattah, All inclung Avthi, silent Anadarab, Impartial Lsah, this Me, my Åtma, Self Antar, within Hridaye, the heart pag Etat, ilus g Brahma, Bralıman i Llam, Him Itals, from this body area Petya, alter dymg or departing Afar Ablusambhavita, 1 shall obtau H ASM, I am fra Itr, thus 24 Yasya, whose Fare Syát, may have HET Addha, faith Na, sot firmar Vichikitsa, doubl ifa Asti, 19 i Iti, thus Ha, veraly y Sma, 1 mere cæpictive Te Ália, said more Sandilyalı, R1s1 Sandilya 4 He is the Enjoyer of all works, all desies, all sweet odouis, and all tastes le embraces all this, and is the silent Imputal (witness) This my Self witlun thic lieart is that Bialıman (Let ove meditate on Him, with this idea) when departing from fluus boly I shall reach lim Ile who has this faith (veuily obtains Ilun,) there is no doubt in it Thus suud Saarlıly, tlus said Saarlılya --302 WIADIINIS COUVENTINI In a former chapter it was show that the Lord within the leart 19 algo tu I or 1 parding tho entiro uniserye The sumo naléztion is taught in the present claphor al49 1t xlions that the Torlus oth minnter thru the ntor, and thus fortes 110 11 w Ich 14 lume 1 lio a greater linn tio wholo Couto In Pict the Tonl within the Hourl 19 finitely big also In tlic Sui gana 15 tlus written 110 lorl Bizim 14 culleit i ein or "thes" liceruso lle 18 tlio nchrest of all (Ilo is usidle all Jiun) llors called a ran also becauso lo possesses all on finito qualities Tint Dr mn is called Talau ilsa, because tint Loril Viann moics on the unters (jaln="ter, aun-mavo (The Verlas decino tint the Lord Visita 110105 on the waters, 14 thic llig Veel 1) "Ant 21 tum dc '14 the clear text of the Veil ou lag til ilio Lord bcaties, in the wifery of conc matter, without ar lu lint Infinite in ass of surgiug innlter, Brahman alone brcutlet, licnce lio 19 cillel Nuly 2011 (tito loser on the intens) (The whole Vintr means Al the tiro o ralys, that one hapreemo Lord I reatherl (Unit I workei rally) without gir Thero y no ait yet. Ito batt! 356 Korkel (ukta Wasa) carb, 127 pils, not 107 te sako o glaz kampaus tut dia 141 tamy to work Iberu sisted tient to oho tester than tío Tamas alono cilstad ·fir ADAYAYA, XV KHANDA, 1 231 then In that time of Great Lrteney, Tamas namely jivag zod root datter along co cxisted with the Lord This Tam29 was in the form of apraketena or anonitely spread oat silam or water This colerod all The word Niraya 11 alyo 100103 tho slune Seo Sanu This chapter also teaches the meditation on the I ord 10 the heart Tlus let one calınly merlitate Because a man cousists of thoughts, therefore le must hve right thoughts The word Iratu means definite, certain knowledge, belief a farth, and nothing else As 19 the faith of a man, so is the state of his life after death His nykti is according to his kiatu or conviction It 19 therefore, necessary to have right kratus or convictions, so that there may bo night state of makt! The right kratu is the firm conviction in the Lord Vi-nu, the All-Tull, and Greatest As Vianu possesses nulinite wisdom, He is called dlanomayı or All- Intelligence As Iris body is nothing but strength He 13 culled Prina arira "Strong bodied As tollumies all on all sides trois called ikisa (all lulainous) (Å=all kasa a light) Ito 13 11 odour &c is well as the Clerual Euøyer of all odours &c Ho who has such firm conviction in the Lord yerily reaches the glust Person Thus it 19 in the Sud Onta The words Surta gandlı, dc, occur twice in tlus chapter in tho first pissage it means tlnt the Lord is all odous, &c, the nature of wluch is not like physical odours, &c, loi the Lord 19 not plıysical, but his nature 18 all intelligence The olours consist of mind staff, nnd bliss stull, cludanandı atınıka In the second passge the words surva gudha, &c, mcon that the Lord enjoys all odours, &c LIFTEENTI KHANDA MANTRA अन्तरिक्षोदरः कोशो भूमिवुनो ने जीर्यति दिशो ह्यस्य सक्तयो द्यौरस्योत्तरं विल स एप कोशो वसुधानस्तस्मिन्विश्व- मिद श्रितम् ॥१॥ Watria-T Antariksa-udarah, be in whose belly (udara) is corslained the whole Intermeditatc (antariksa) region or the asıral plane u Koah, treasure chest: but it herc means the Lord, because be is ka or all-poy, and usa or Will or the Bliss-and Will a Bhomih, the earth y Budlanah, botlom, the sole of the fect Bhomi-budhna mcans he who has the card as his footstool Or the earth is under his feet da Ni jiryat does not decay, or grow old The Lord has a body but it never decays or grows old fro D $1h, the quarters RH, crily 1974 Isya, hru 9. Srakisyah branches or arms, hand that is the four quarters are contained in lus lour arms Ttic word sraklayah :s the comidalne plural of Arakt but it is to be construed 8 ·239 CHHÂNDOGYA UPANISÅD herc as locative plural sraktisu : 2, in His arms Similarly other words also in this verse whicli are in the nominative case are to be construed in the loca. Live Dyauh the leaven KEL Asya, His ETT Uttara-bilam, the upper aperture, the bralimarandhira The cality in the head, the seat of the soul #Sah, that 0 Csah, thus Kosth, the Joy-W:11 EMT Vasudlatah, the receptacle (dlåna that mabich anything is contuned dhiyate) of the gods (Vasus=devas in general) at Sarvam, the whole universe Feldam, this PRYSritam refuged The Lord Joy-Wil has thic Intermediate regions in His stomach, the Earth under the soles of His feet, and His body never grows old The foui quaiters ale contained within His four arms, the hcarens in the carity of His head This Joy Will is the receptacle of all the devas, and the whole universe is zefuged in llin -203 MANTRA 2 तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूतानामोदीची तासां वायुर्वत्सः स य एतमेवं वायु दिशां वत्सं वेद न पुनरोद५ रोदिति सोऽहमेतमेवं वायु दिशां वत्सं वेद मापुनरोद रुदम् ॥२॥ # Tasya His Are Prachi cast, : & the upper right hand for Dik, the quarter, the land 6 at Juliar nama, is called juho the giver Guholi, to give) or the eater (juhots, to cat) or the destroyer (uhoti, destroys the enemies by His chakra) FEHET T9 Sahamapa nama, called sahamana. Manam means the Vedic knowledge, synabolised by the corch shelt, saha means holding faut Daksina, the lower right land at Rajn nama called Rajöt The club is so called bccausc, it is red, or 19 refulgent with glory left l'raticht west the upper left arın as it contains the western quarter, it is called the west FIRAT Subliota nama called Subhat or exceeding! 'su) graceful (bhuna kanu or grace) It means the lotus also Udichi, the north, e, the lower left arm As it holds the northern quarters it is called the north The four hands of the Lord hold the four quarters, they also hold dharma or virtue jnana or wisdom yairágya or sorld cariness, and arkvarja or lordi ness lo fact the four ornaments the discus, the conch, the club, and the lorus), symbolise these four virtues als They are the father of Vayu who possesses these four auributes afare lasam of these ry Vayuh the Christ, the lord Vaju Varso ihre calf, the Child Vayu 19 the child of these four arms of the Lord, and lias dharma &c. That is, from the arm called Juha is born dharma, Crom Sahamind is born Jhans, from Raját is born vafrag), ·III ADHYAYA, XV KHANDA, 2, 3 233 from Subhatå is born alšvarya He who knows this gets the following reward & Sa, he Yab, who the Etam, this, Vasu possessing dhaima &c 779 Evam, thus mig Vávum Vayu ROT Th D lam vatsan, the child of the quarters, namely of the four arms of the Lord The hands are called dis because they teacli (dcsana) virtue, wisdom, world-weariness, Jordliness Veda, knows a Va, not ga i'r Putra-rodam, the wecping as a son, being born as a child of some one, and as a little infant Thera Roditi, wccps ir, he is not reborn again, but gets inukti, Sah, that, Aham, I. Etam, this, Evam, thus, Vayum, Vayu Digåin vatsam, the child of the quarters, the immaculate bors. Veda, knew FT Må, 1700, Putra-rodam the child's cry. Ty Rudam, I wept. This is the speech of the goddess Ranna 2 His upper right arm is called the Destroyer (discus), tho lower right arm is called the Wisdom-accompanied (conch), the upper left arm is called the Effulgent (gada or club); the lower left arın is called the Very-graceful(lotus) Väyu is their child. He who knows thus Vâyu to be the child of quarters, (is not reborn and) weeps pot again as a child; 'verly, I (Laksmi) knew lâyu to be thus the child of the quarters and have never wept again as a child of any one -204 MAVIRA 3 अरिष्टं कोशं प्रपद्येऽमुनाऽमुनाऽमुना प्राणं प्रपद्येऽमुनाs- मुनाऽमुना भूः प्रपद्येऽमुनाऽमुनाऽमुना भुवः प्रपद्येऽमुनाऽमुनाऽमुना स्वः प्रपद्येऽमुनाऽमुनाऽमुना ॥३॥ our arer Aristam, imperishable Fire Kokan, the Joy Vill Prapadys, I adore, I turn to, I take reluge, I have attained Flim also, not through any merit of my own, but through his grace alone 971 Amun, through His grace: amuna is repeated thrice, to show that the grace is the chief cause in obtaing the Lord Pranam, the Life, the Leader (praneta) the Savis It is the name of Vasudeva 7 Bhab, the adorner, he who adorns us with tvisdom It is the name of Sa ikarsana 99 Bhuvah, the Life giver, It is the name of Pradyumna Prapadye, 1 have attained. Amuna, through His grace Tt Svar, the bliss, the giver of joy and bliss, it 19 the name of Aniruddha. Prapadyc, I have attained through his grace 3 I adore the Imperishable Lord of joy and will, yen I have attained Him, merely through His grace, verily through His grace, through His grace I adore the Lord ·234 CHDANDOGY A UPANISAD HIUTE Pra Praņa (Vasudeva), 3ca I have attained Him, thuongh His grace, through His grace, though His grace I adore the Loid Bhůh (Sankarsana) and have attained Him, through His grace, tlırough His grace, through His grace I adore and have attamed the Loid Bhuvaḥ (Pradyumna), through IIis giaco, though His grace, though His giace I adore and have attained the Lord Svai (Anunddha), thiough His glace, through His grace, through His grace 205 Mantra 4 स यदवोचं प्राणं प्रपद्य इति प्राणो व इद५ सर्वं भूतं यदिदं किंच तमेव तत्प्रापत्सि ॥४॥ T4 Atha, now a Yal, what Avocliam, I liave said nam Prana, the Lord called Vasudeva 4 Prapadye, I adore stat It, thus Pranah, life and vai, verily caldam, thus y Sarvam, all a Bhutam, full, clement, the fountain of all incarnation, such as fish&c za Yat, what raidam, this, tiky Kimcha, whatever l'am, Him, Vasudcia, not different from His Avatara. Evi, alone T2, that T774 Prapsyatha you will obtain 4. When I said "I adore Prîņa I meant all that which is fall is verily Prana alone, (and because it is 60, therefore) worship (O men) this Praņa and you will obtain Hun-206. MANTRA 5 अथ यदवीचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम् ॥५॥ Atha, now Yat, ha: Asocham, I sud Bliah Prapadyc, I adore BHD Iti, thus, fruthivim Prapadys, i adore the Lord called Prathuvi, the great capante Antariksim Prapady, I adore the Lord called Aotusi, the seer within. Divam Prapady, I dorc the Lind called Divam the sportful, it, thus Exam, Alone Tar, ul. Asocham, I said 5 When I sud “I adore Bha" I meant I adore the Lord who is in the carth, 110 is in the intermediato region, who is in heaven Tius alone is what I meant ---207 Yote - Therefore you also adope the Lord who persaing the three opll. #bo bean alm the Diner of those words and is callet funkar in Trithiri when applia! to the Lord mmas tho I rranse Antares similarly aprile prany be sent within do conter lato be hearts of men Dyu siallarly mrsas the formule One Is thes wonklppias Ilim you will get Ilire >> ·III ADHYAYA, XP KRANDA, 6, 7 *235 MANTRA 6 अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य श्रादित्यं प्रपद्य इत्येव तदवोचम् ॥६॥ 6 Atha, Now Yat, what Avoctiam, I said Bhuvah, Bhuva Prapadye, I adore, Iti, thus, Agni, the eater Prapady, I adore, Váyum Prapadyc I adore Vayu Âdityam Prapadie, I adore Aditia Iti, thus, I va, alone 111, that Avocham, I said When I said "I adoro Bhuva" what I said is I adore the Lord who is in the fire, air, and the sun, and who is designated as Agni, Vâyu and Adityaa-208 Note - Tho words Agai, Vaya, Adityn are also the names of the Lord gnl means ho who eats or accepta nll offerings, Yayu macacs ho who llons (vå-to blow) and who gives life (Ayus alifo, va layu-yäyu, the Horer and Lile giver) Aditya means the taker Away of life Worship tho Lord Pralyumna in agoi vas and iditya and you will get lim MANTRA 7 अथ यदबोच५ स्वः प्रपद्य इत्युग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम् ॥७॥ इति पञ्चदशः खण्डः ॥१५॥ Atha, now Yat, when. Avocham I said Svar, the Lord called Svar Prapadye, I adore It, thus Rig Vedam the Lord pervading the Rig Veda, Prapadye, I adore Yajur Vedam, the Lord pervading the Yajur Veda Prapadys, I adosc Sama Veda, the Lord pervading the Sama Veda, Prapadys, 1 adore. Iti, thus Eva, alone Avocham, I said When I said I adore Svar, wliat I said is, I adoro the Lord pervading the Rig Veda, the Yajur Veda and the Sama Veda Verily this is ulat I said --209 Note -Tho word Rig mang knowledge, and Veda mmng giver IUC Ida means tho glver of knowledge ljus means sacrifler, Teda means teacber to who teaches men, hy 119 Act, low to sacrilce their notty selres for the bighor good Is Hajur Veda 6áta means cratity, and Teds meang teacher to who teaches men thu great lesson of equality is the lord called 63m ltda. Worship the Lord Aniruddha thus and you will reneb inim MADIWAS COVOCYTAR) fa tho last chapter it was mcutivac 1 that to Lord 18 greater than all the worlds Leat ons should thiul that lie is indetalte like the space and has no orgused bous, the profunt chapter shons that the as an organised Lods and as Inanito in spite of toch bods and hla arms gire birth to the rugby being like viju, aod he should be moultated opon 88 possessing such a body ·230 OHHANDOGYA UPANISAD It met not ho said that the Loni is really formlese aud Ngureless and a form 19 firen or attrilated to hin nerely for the salo of meditation alone Tho Commentator prorry hy quofing an authorits tint the Lord has a real Lody, and not a uctapl orical body Il e first word tl at offers ang dilenlty to the readers is the word kos which literally menns 1 treasuro chest But it but not that meaning lere and so it is first taken op Ilie sord kn menps bliss, and the word usa merus fish or will Vann is called Kost because his mitme is joy and will The interue diate regions are contund in lus belly, and the cutli withun the to solcs of lis feet The leasen is ithin the city of lirshend, and the quirters 17 e contained witlun lus auns This grent lesnu is Undecaying The Vasus are tlie hosts of devas, tlie Lord is the receptacle of all the deras and therefore le is calleat Vasuchanam In Him is lefoged the whole UNIVerse His right upper arm contains plio masters quarters and 15 called Tulia bec7110 it oliers siculico (lue=lo alfer sacrifice) and Tecause the Lord Kean? ents rith this land (buto ext) The loner riglet arm of thic Loril contains the southern quarters It is called Sahan inn, because mana means that much is essentially hnon ledge, and sanklin o conch is essentially mibol of knowledge and it is held in the lower left aun of the Lord Or the hand is called julu beruse it cleations the drites with the discus beld in (Hu=to kill) upper loft arm contains the western quarters It is called rujn because at hokis the rajl or the club or mace The lower left arm of the Lord holds the zouthern quarters and as it holds the lotus it is the folder of the symbol of prispority me kance it is called Subhith or very prosperous These nms ne called dis bec7440 tbe tercb (dis-to teach) irlie, wisdod, wold verriness, and lordlness I rom these arms is boin the Grent Vngu and therefore he is called the child of the dis or quarters or teaching From the four arms of Visnu representing virtue, wisdon, world weariness and lordliness 18 bora layu He tho knows this does unt grt rebirths and consequently loca not seen as the club of anybody lu other words lie transcends buth and death But being released is eternally bappy Knoring Vagu the Son of God 1 Laro be como emancipatel from the pings of rebirths I have not wept again as the child of any one I ni nadving and undecaying through the grace of God alone Thus I am from beginningless time in eternal free Thos baul Rani ol gore I alwiss dore the lord Visnu the Undecaying, the Supreme bless thc kcerts desire of all I have attained this through His grace alone, and not througl my porer of my own I always wor- Bhip Kesky a as tijo Lerder of all and callců Präna (pranetar=lcader) All tļus appearance or asatira such as the Fishi, &c, is the manifestation of ·238 CARÅNDOGYA-UPANİŞAD. N Purish, the person competent to perform sacifice Vari, aluays, reverentially. Yanıls, sacifice Let a man als ass meritatc reverentially thus.- "I am the sacrifice on this worship of Visuu" Tasya, lus Yans, which Chaturvnisti, twenty-four. Varsam, ycars. Tal, that. Pratahsavanam, inorning libalions, Chaturvulisali, twenty-four, Alsarah, ss Jables. Gayatri, Gayali Gayatram, belonging to Gayatri, or in which the Gayatri metre is used Pratahsavanam, morming libations rat, tirat. Asya, lits, of the mau as sacrilice Vasavah, tse Devas called Vssus Anvayatial, connected usih, Lords of Prana), the senses Vava, verily Vasavab Vasus Etc, thiese. Hai, indeed, verily. Idam, thus, Sarvam, all Vasayaptı, inahe to abide The Jivas abide in the bodies, so long as the Pranas abide therem. Therefore the praņas are called Vasus 1. Let a man meditate always :—"I am sacrifice That which is the first twenty-four years of his life is the morning libation The Giyatıi has twenty-four syllables, the morning libation is ofered withi Gâyuti i hymns Of this man-sacrifice the Vasus are the lords. The prañas are verily the Vasus, for all these Jiras abide in the bodies, so long as, the Pragas make them so to abide.--210 MANTRA 3 तं चेदेतस्मिन्वयसि किंचिदुपतपेल्स यूयायाणा वसव इदं मे प्रातःसवनं माध्यन्दिन सवनमनुसन्तनुतेति माह प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्वैव तत एत्यगदो ह भवति ॥२॥ Tam, huim Cliet, if. Erasmin, in this, in this early period of his life. Vayası, in life Kichit, anything. Upatapet, should give pain, through ſever &c, should all, &a brayat, let him say Prana! Vasavahl o! Proas! 01 Vasus ! O lords of the senses ldam, tlus, Me, my, Pratas savanam, morning oblarion Madhyandına sayanam, to the mid-day lvation Anusantanuta, stretch on, extend It, thus Ma, tot. Alam, 1 Prananam, between the Pranay. Vasunam, between the Vasus. Madhyc, between Yajñaḥ the sacrifice Vilopsiya, I may peristi, be cut off lus, thus, it slows the end of the prayer Ut ha cya latab efl=udetl era ha talah Fatah, from that, after such prayer, or after or from that ailment, &c Udett, rises up, recovers, Eva, indeed Agadab, diseaseless, healthy Ha, verily, Bhavati, becomes If any illness pain him in this period of his life, let lim pray to the Vasus thus -OPranas ! O! Vasus! unite this my morning period of life with the mid-day ·itt ADHYAYA, IVI KHANDA, 3, 4 230 period. Let me, the sacrifice be not cut off while you Pranas and Vasus are reigning. Then he recovers froin his illness, he recovers from his illness, and becomes free from disease, --211. MANTRA 3 श्रथ यानि चतुश्चत्वारिशद्वर्षाणि तन्माध्यन्दिन५ सवनं चतुश्चत्वारिशदक्षरा लिष्टुप् लेष्टुभं माध्यन्दिनः सवनं तदस्य रुद्रा अन्वायत्ताःप्राणा वाव रुद्रा एते हीद, सर्वरोदयन्ति ॥३॥ Atha, now, Yah, which, Chatus-chatvarirnkat, forty-four. Varsant, years. Tad, that Madlıyandmanı savagam, mid-day libation Chatus chatvaruisat, forty-four Aksara, syllables, fristup, the Tristup metre Traistubham, ollcred with Iristup hymus Madlıyandınam savanani, the mid-day libation iad asya, that of it Rudra, ile Rudras Anvayatta, connected withi, lords of Pranah vava rudrah, the Pranas are verily the Rudras Ete husdam sariam, thiese pranas verily all this Rodayanti, make them cry, cause them to cry 3 The next forty-four yenrs are the midday libation The Tristup has forty-four syllables, and the midday labation is offered with Tristup hymns The Rudras are the lords of this (period of the life of tho consecrated man) The Pranas are tlic Rudras, foi they make all this to cry when they leave the luman body,--212. MANTRA 4 तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स यात्प्राणा रुद्रा इदं मे माध्यन्दिन सवनं तृतीयसबनमनुसन्तनुतेति माहं प्राणानार रुद्राणांमध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥४॥ Tam, hum Chet, it. Etasmin, in this Vayasi, period of life Krirclhat, any disease. Upalapet, should cause feverisiness. Sa, the Brayat, may say Stould pray Pranas, O Pinnas 1 Rudras, o Rudras Idam, this Mc, aly Madhyaudinam savanam, the midday libation titlyam, the third, or the events. Savanan, libation Amusantaguta, cxtcnd, join with 11, thus. Ma, not nham,I Prananam, between the Prayas, Rudranam, between the Rudras. Madliye, between Yajhab, I as the sacrifice, ilopsiya, may be cut of Ili, thus. Ut na es i, up, verily, odced Tatah, from that bed of sickness, or from the effect of that prayer. Eu, riscs ngadah, free from discasc Ila, crily, Bharat, becomes 10 ·240 CHHANDOGYA UPANISAD 4 If any liness pain luin in this period of lus life, let hul pray to the Rudias thus -O! Praņas! O! Rudias ! mite this my midday period of life with the evenmg period Let me the Sacrifice be not cut off, lule you Pranas and Rudras are reigning Then he necovers from that illness And becomes free from disease -213 MANTRA 5 अथ यान्यष्टाचत्वारिशद्वणि तृतीयसवनमष्टाचत्वारि५- शदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्यायशाः प्राणा वावादित्या एते हीदभ्सर्वमाददते ॥ ५ ॥ Asfa chatvarugat, forty-eight Pratıya avinam, the thud libation, thic cvening libation Jagati, the metre called Jagati Jagatam, ofered wil Jagal dynias Adityas, tive Adityas lle who makes kuowd (adaddi=to makc known objects) is called an Aditya Adadate, takes up, makes manifesc, anahes known The rest of the words are the same as in mantras 1 and 3 5 The next forty-eight years are the evening libation The Jagats has forty-eight syllables, the thund libution is offered with Jagatî hymns The Adityas are the lords of this period of life The Prâņas are the Adityas, for they manifest (or take up) all this —214 MANTRA G तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा प्रादित्या इदं मे तृतीयसवनमायुरनुसन्तनुतेति माहं प्राणानामादित्याना मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति ॥ ६ ॥ Ayus tbe life period Anusantanu a extend to its full length rest the «ame as in mantras 2 and 4, except that Adity ta are substituted for Vasus &c 6 If any allness pain him m thus period of his life, let him pray to the Adity as thns --O'Puinas' O 1 Ådityasi stretch this my evening period of life to its full length Let me the Sacrifice he not cut off, u bile je Prâņas and Ådityas are reigning T'len he recovers from bus illness and becomes Iree from disease - 215 The ·III ADHYÁYA, IVI KHANDA, 1 241 Note - But did any one ever attain by guch prayers and meditation to Lealth and 118 years ol age? Or is this a mere fancy? The Sruti answers this by quoling the case of the sage Mahidisa MANTRA 7 एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स कि म एत- दुपतपसि योऽहमनेन न प्रेष्यामीति स ह पोडशं वर्षशतमजीव- मह पोडशं वर्षशतं जीवति य एवं वेद ॥ ७ ॥ 1 7 इति पोडशः खण्डः ॥ १६ ॥ Etad this, ie med tation that one s whole life is a sacrifice, and consecrated to God Ha enia, mcrc cxpletives Vai indeed Tad vidvan, the knower of thus Purusa-sacrifice this meditation Aha, sard (addressing a disease) lhe sma may be joined with aha as aha sma Mahidasa Altareyah, the sage Mahdasa son of Itara Sa that certainly Kim, why Me ny Etad, this (body) Upatapası, afli ctest thou heatest thou, givest paia Yatı, who Aham, Atiena by this disease or pain) N1, not Presyam, 1 shalt die It, thus Sa lie Ha, verily Sodasam sixteen Varsa, years Satam, hundred Ajivat he lived Sa, be, he also Sodasam varsa balam, 116 years Jivati, lives. Yah, who Evam, thus Veda, k 10ws, meditates thus Dlahıdása the son of Itara, who knew this meditation, thus addressed a disease - Why vainly troublest thou me, as I shall not dio by thee?' He lived a hundied and sixteen years Ho too who knows this, livos on to a hundred and sixteen years ----216 MADIVAS COVIE TAR) Meditations are tuany and life is short subject to allments The present claipter terches how to prolong life and ward of diseases it takes the whole lifo ot man as a back! 1.co ond as an ordinary sacrifice 13 divuod into three periods morniug uid-day and evening so the uſe of man is divided into three perious yould maalood aud old age consisting of twenty four forty tour aud forty e ght years respectively fu all 110 years a man altrys meditate with reverence and love thinking "I am the 67crificed in this worship of the Lord The 116 years of mans lifo 19 daked into threo sacrificial periods The first tironts four years of his life is the morning libation Ir le falls ill during tlns period ho should pray to the Vasus and wal of diserco 'The middle 41 years, are said to be the middag oblation wherein lie must worshup the Rudras tu ward off all disease and leatlı Ine last 48 years of his life are the Olowing lihution in which lie should pray to the Adit513 when all oud ilius ward olf discaso and death Thas it 18 tritten in the Sua lajia ·2.12 CHANDOOYA UPANISAD (The word Vahud isa occurs in the clipter and is an ambigious woru Thore was an natin of the lord collcd lhidása just ns ni ouitiri was callel Kra-n Nos curionsly enough, both tleso nimes occur in tlus Upinsad Vali 153 in tus cliapter, and Krenn Derah, putra 111 the next elmplet "Thicse lotever tirs not refer to the sinting, but to dificreat persons) The Jinludása is a different person and so also 19 the Krisna of the next chapter Tholahud Isa here is an Aitaieza and Krisna Deshi putri 19 not the auntar Sri Kruna Similarly the Kapila mentioned in tlus Upani-adi 14 different from thio gratim of tlat naine Saps an objector - Bat this is rather arbitrary Irad there been morely similarity of uiamos you might havo said they were diferent persone from tho nataras of those names Dut tl o similarity attends farther thin the Mahld 151 to Fatra ms the son urlari an 180 tho Vahlilass here Is also called the son of Itart for litaroya mcatie ho wloso molber Is Itart Aimllarly tho satin Krisna was the son of Doraki and the holen of the Upinland hero is also called the son of Domkl Simllaris Kupits the natira had a disciple called Tauri an! the Kapla ol tho Vpanigad has also a dleolplo called Asur! Those coincidenco ano to 613 the least vory curious To this the commentator Teplies - Ileso tireo perrong hu perfornied lugli and strict ponance in nnciont times, sach had oblamed a boon from Brimi the l'aramethun, to this effect, tlint two of them should get the names of the natirs, 111 their next lives, und the normes of the mothers blould also be du suino 19 tho wames of the mother of Vienu Wlule hapıla asked the boon thint 1n1s (lisciples and disciples of lus disciples should late the sime names is the disciples, &c of tlo ar air kupila Hoy further asked that then wes should be immortalised by being recorded in the Vedas Bruma the Crnd Sire of all creatures granted tlus loon to them Therofore, it is that these three well knon a Risty bear not only the 111mes of divne incarnation, but the names of their mothers and disciples &c, 10 als similar In the Kala Parânz so we find the same account of thuis culous coincidence Jahidası the son of Itarit mentioued the Bahvricha Upanused is the Lord Visnii Himalt lirectly wlule there may another Nahid isa son of Itaru who was ? 1ge Similarly Krisna called Vasudeva is the Supreme Spirit flimselt, velule there was another person called Krişna Devaki putra mentioned in the Upanised Kapila called! Vinders is the Lord Når vyAnn Hansell wlule Kupila is the nane of 1 eage also, aucl. whose pupils sveie also called Asuri &c The snge Mazlud isa Used for 116 years by lealing the secret doctrine tught in the Upanad the sage Krisa Derakı patir 1778 the diseiple of Ghor Anguys, the sage Kapila

·III ADHYAYA, XVII KHANDA, 1, 2, 3
249
1
was the founder of the perverse doctrine (athentic Sinkhya) These
three obtained boon from Brahmi the Parame-thain, and thus came to
possess names similar to those of the avatâras and became fumong by
realising their desires and enjoyed happiness Ihes in the Kalika
SEVENTEENTH KHANDA.
MANTRA I
स यदशिशिपति यत्पिपासति यन्न रमते ता अस्य
ar: 113 11
Sa, he, the adhikart described in the last Khanda who has consecrated
his life to God Yat what, if wetud Af sisatı, huuyers, desires to eat
17 Yat if, what fala Pipåsats desires to drini thrists Yat, what
Na, not a Ramate, enjoys Na ramate, abstams from pleasures does not
get joy by excrtion or activity lah, thosc 2 Anya, ins of this consec-
rated persou Diksah, wu1tación
Whon (the aspirant) hungers, thirsts and abstains
from pleasures, let him meditate (imagine) that he is under-
going (the travails of) initiation --217
Note-The aspirant typifying Sacriice is compared to initiation, because it 18
preliminary to the performance of the sacrifice or because it is a state of pain from
Which the stice releases the person 6nce every act of the aspiruut must be a
sacrifice this Khanda shows ubat aet resembles what part of the sacrike Thas a
wental method of performing a sacrifice
MANTRA 2
1
अथ यदनाति यत्पिवति यद्रमते तदुपसदैरेति ॥ २ ॥
w Atha, next we Yat, when the Agaatı, tats यत् Yat, when पिचति
Pibatı drinks a Yat wien a Ramate enjoys pleasures by obtaining
desired objects of lad that apa Upasadash, with the upasada rites एति
Eti, goes Upasadail, eti=has equally with or is eindr to the upasada rites
Ilie word Encaru Samauatam 15 tlic subject understood to the verb c The
upasada ceremonies are performed after the quation and hence its similarity
2) the eatwg &c of the aspirant
2 Wlien (an aspirant) eats, or drinks or enjoys plea-
sures let kum meditate that he is performing the Upasadas ---
218
MANTRA 3
अथ यद्धसति यज्जक्षति यन्मथुनं चरति स्तुतशस्त्रैव
तदेति ॥ ३॥

·244 CHHANDOGYA UPANISAD 4 Atha, next Yat, when gara Hasatı lie laughs u Yat, lien Fath Jalsati, lie eats, or feeds Yat Wien 1999 Mathuvant, copulation Ta Charati, performs Malthuparu clarati, enjoys the delight of company gatê Stuta kastraih, sith the Stuta sastras, praise chauts sung in sacrifices Slutas are the sugog of the Saman haymas, and kastras are the reciting of eulogistic verses The laughing &c, of the aspiant are liLened to this part of the sacrifice The similarity consists in the utterance of sound As Jaughing, eating, &c, are accompamed by sound 50 also the lycans and 1ecitnis 7 Eva, indeed Tada, iben Eti, becomes similar 3 When an aspirant amuses another, or feeds another, or gives delight to another by his company, (let. lum) meditate that he is singing the stutas and reciting the sastras --219 MANTRA 4 अथ यत्तपो दानमार्जवमहिसासत्यवचनमिति ता अस्य दक्षिणाः ॥ ४॥ 4 Atha uext Ynt, wiien 19 Tapah, austerity, physical emaciation of the body, ur study of scriptures 114 Danam, gill, charity to the proper person from honest corning, art Arjavam straight forwardness harnions between the thought, words and deeds in all the matters far Ah msa, noninjury to any lning beng RTT19 Satya vachanam, true speech Iti thu a th thesa 2 Asya his, aspirants siau Daksınal, fee, as no sacrifice is curaplete unless the fee is paid to the officiating priest, so all human activities, if not accompanied by trpas, danam &c, are imperfect and produce po merit 4 Austerity, charity, simplicity, kindness and truthfulness form ius fee (Iet the aspuant hate these as lus fee in the mental sacrifice) --220 Note-The first three crses describe the thrco sorts of activities the Arat versa duscribed the nethues of ropression pot mting (tasting) not drinking and generally renouncing all delights The second verso described the activities of express on-eating drinking and oninging 1 le 190res or sell seekin: activities The third verse describes the altruistic netipities making others happy Tic fourth verso now describes the higier spiritual activities of an MASIRA S तस्मादाहुः सोप्यत्यसोप्टेति पुनरुत्पादनमेवास्य तन्मरणमे- वास्यावभृथः॥५॥ (trufa Dadagives raiou Atmadıksınım the Self is fec. Vai, erity Par Flad, tills 49 lat which 9 Satres, sacrifichal session It ·HII ADHYÁYA, XVII KHANDA, 5, 6 245 ilus sacrificial session he gives Inmself as fee. Diese words are found in the Aladiva's text as printed in the Kumbakonam series. But it is not found in other editions of the Upanisad, nor has tlie Commentatur explained it ) 26118 lasmat, uliceclore, 3 Áhub, they say guna Sosyali, will be burn or will give birtli. Isosta, ss born or has given butli. To It, thus. 27679 Puna utpadanam, the new birth, rebaith, icproduction. Eva, cven. 22 Asya, hts Tad, luis, ter Marina, death, I'12, eien 749 Avabhrithah, the final both at ille end of a sacrifice. 5. Thefore when they say "she will give birth oi "she has given buth," that is his rebirth His death is the last sacrificial bath --221 Aote-In a ser fica ben the soma je le ostmotell, expro6eone like sosyati 'wall be extractod, 'soal "Inas been extracted are used What are the correspondences to this in NanscricoThe correspondences consist in the birth of an aotual son to the Mao When a son 19 going to be born to n man, peoplo say "His wile will give birth yogyatt When a son is born, they say " Asoeta sho has given birth" Thus thoro is 817_larity of expression The birth of tho son is really tho rebirth of the tas-, for ho 18 reproducent in his son In actual sacrifler, people say Devadatta will pour out (sofyatı) 9001 , and wben somi is extreted they kng "Doradatta bas poured out (asostn) tho Hotา. The very same words are used here also Tho Lurth of a man from bys rather 19 his first birth, his begetting a son 15 his second lurtb pub.r otpidanam reproduction, for the son reproduces the father Tho body of tho son is a part on of the body of the father But what corresponds to the Avabhputin latla? When a sacrifico comes to an endl tho sncrilicer bathes this last bath is called Arabhritha Tho Death of the Man cor es ponds to this Anal bath, as the bath is thy culminaling point uf the Yajna, o death 19 the culminatiog point of sans lite MANTXA 6 तद्वैतद्धोर प्राङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचा- पिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्य च्युतमसि प्राणसशितमसीति तचैते द्वे मृचौ भवतः ॥ ६ ॥ ag Tat, that, namely the medication tauglit in die previous Khandi Ha, verily. T Etad this, the meditation taught in the present Khanda-the Man as sacrifice. Ghorab ang asab the sage called Glora of the clan of Angaa 35079 Kns åy, to Krisna, a sage erotista Devak putraya, the son of Devaki. JFT Uktvå, having communicated UT Uvacha, tuld the following inethod at worshipping the Lord TR Apipásah without thirst (for other methods), fully satished Another reading is papasab eva, he became thirsty Eva, indeed 1€, got the initiation TS Babhava became, Had unwavering faith in this meditation Sa, he i7€ Anta velâyam, at the time of end. Pa wa Etad trajain, those three sacred for mulæ TTÀR Pratipadyeta, let a man take refuge meditate upon (lliese three). H UTA ·246 CHHANDOGYA UPAÑISAD Alsitain ası, Thou art ile Imperislable en wit Achyutim ası Thou art the Unchiringcalle eluaasa Prana sar kitam asi, Thou art more delight ful than life itself fra lui, thus ta Tatra on this subject Lic, these Dve, to Richie RX veises waar Bharwah are 6 Ghora of thic of clan Angiiâ having communicated that and this to Kusạn tlic son of Devahi—and he never thiusted again for other knon ledge-san Lot a person when his end approaches, meditate on tliese thice attributes of the Lord saying) “ Thon ait thc Imperishablo, Thou art the unchangeable, Thou art Sweeter than life itself" On tlus subject are the following two Rik serses--222 Nole - To make this clear a story is related to Illustrato how this meditation was taught and practised by other sa gos also MANTRA 7 श्रादित् प्रत्नस्य रेतसो ज्योतिप् पश्यन्ति वासरम् । परो यद् इध्यते दिवा ॥ ७॥ PETITE AL, from him, tirough His til, alone Through His grace alone Haeu Pratoasya, of the Ancient (of days) of the Beginningless et Rctasali, of the Lord whose nature is del ght (ratı) Tu Jyotis the Light Pagyant, sec, (the wise see) The word surayah "the Wise Ones is under sluod is uominative a Vasaranı, the Home of Delight Literally He who gives delight (c) by Dwelling (vasa) witlus the Soul 4 Paralı, beyond lu the Beyond: 1 e in Vaikuntha an Yat, what ph Idliyate sbies grows lacreases that always shincs as full Ft Diva, beyond the Heaven Should be construed as an Ablative for 7 Through His grace alone, (tho wise ono3) seo that pleasant Light of the Ancient Blissful Lord, u bich shines beyond the Heaven (Rig Veda VIII 6,30) --223 MANTRA 8 उद्वयम् तमसस्परि ज्योतिष्पश्यन्त उत्तरं स्वः पश्यन्त उत्तरम्। देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति ॥ इति सप्तदशः खण्डः । १७R an Ut the High one the Liglit called Ut See Mantra I 6,7 of Part 1 where Ut is described as the name of the Lord If takeu as a particle it is to be construed with aganmah, 1 e ndagaomab Vayan ve समस tamasah, (beyond) darkness ignorance Tamas is the name of Durga also ft Pan, fully should be construed with payantah, 1 e para pasyantah santa Jyous, ·111 ADIIYAYA, XVII KHANDA the light. 777 Padyantah (fully) secmg II Uttaram, the tuglier Svah, the joy Pasyarah, seeing Uttai am, the highet Ullaram, the higher. 7 Devam, the God IT Devatra, among the Gods. The God of gode Saryam, the Sun, the Goal of the Wise (Sairbhih präpya) TAH Aganman, we have obtained in Jyotis Light 799 Uttaman, the highest 8 We seeing fully the highei Liglit, the delightful lugher Light, have come out of darkness We have obtained the Goal of the Wise, the God of gods, the Highest Light, called Ut, yea the Highest Light (Rig Veda I 50 10) --224. MADHTA COMENTARY Note-Man has been compared to a SacriAce in an ordinary sacrifice there Dik3 or pitation-the performer has to last and abstain from all worldly pleasures the day beforo-after initiation there is the ceremony of the Upasadas when the performer breaks the fast and takes food then in ordinary Yajua there are nosic singlag of lymas and the recitataon of Sacred Books Stota Sastra) iben gilt 29 made to the piciating priesta (dalsini) When Sona juice is going to be extracted in the actual sacrilice, the expression Sosyatı' will be extracted or will give birth is used Similarly when at has been extracted the word asosta has been extracted or has given birth seasod Lastly when the sacrifice is completed there is the finishing bath called the Arabhpltho. In the allegory of the Man *8 the Sacrifice what things correspond to these various acts and expressions of an ordinary sacrifice? The present Chanda ansrers that. Madhya explains this Khanda by an extract from the Sat Tattva. It is thus in the Sat Tattva - In the allegory of Man as Sacrilice, the Initiation (Diksa) corresponds to the state when he is hungry, thirsty and enjoys no pleasures The Upasada is said to be the state when he eats, drinks and enjoys himself The stuta sastra (the chanting of hymns and reciting the scriptures) is when lie amuses, feeds and is in union trith another The fee is the austerits, charts, the straightforwardness, kındness, the truthfulness When his wife is enciente people say 50«yatı" she will give birth, when & child is born, they say asosta, 'slie hao kwen birth" thus these correspond to the use of such expressions in the actual Yajña The birth of a son is in fact thic second birth of the man, bis first birth being from his father Inasmuch as the son reproduces him, he is said to be his second birth The final sacrificial bath corresponds to the death of the Man which puts an end to the life-the sacrifice Whea liis death approaches, let the man thus meditate on the Lord, uttering theso three sentences Thon art Imperishable Thou art Unchangeable, full of all perfeet qualities which never change," "Thou Thus it 19 in tna Sat Tattre art always more delightful than life itself (Waptra 7 explained The words wit consisting of ATE (from Him) and (alone, nean' from him alone, "tbrough His Grace alone Prainasya means 'of the Ancient, of the Beginningless, the Eternal" 9 1 ·248 CHHÅNDOGYA UPANIRAD "Of the Lord” Retasah means" of the delightful-of Him whose form 13 delight" The wise see the light of the Ancient delightInl Lord Vrsair means "lle sy ho delights by dielling"- the job-grung Dweller math Beyond the learen,' that 8, nVaikuntha He who shoes beyond the Heaven, in tlie Vaikuntha Iddhy ate means both "shunes," and "15 zaufest iu Elis lugliest glory" It has aheady been mentioned before that the Vailantha is besond the Dea Lohd or the Herren vorld See atba yad atal parah dc (Chhandogsa Up II 13-7) Thus Rih serse 19 not applicable to the San, fo the Solu srbs is not "beyonel tlie Heaven" Mote-Prof Dlax Doller in his note ou this surse says that it originally applied to the San It is taken from a lisain addressed to Ladra, who after conquering the dark clouds being back tho light of 'benn When he does that, then the people see agurd as the pot sage, the daily (vasaram) light of the old s al (pratoas retasah, from which the sun I)803, wbich 15 lighted in henven He translates parah jat iddhyate diva by which (yat) is lightel (addhyatc) in lcanen (parah diva) But parah divah cannot mean "in heaven, but' beyond hcaven , for tho word parah Colcre menns x From the most ancient times this verse baa been taken to apply to the Sapreme Lught and not tho Solar orb Verse 8 Thuis veise should be thus coustrued Uttaram Jyoth Pasyantah Svar, (Ananda Rúpru) Pau. Pasyantah Vagam Tamasale Udaganmah" Seeing the bigber light (or rising light), seeing fully this delightful (light) we have come out of darkness" This Uttaran Jyotib- the higher Light-13 itself the light of joy, it is the Svar The repetation (Uttaram Jyotiki Paszantals, and Siar Pasy antah Uterran) 1% explanatory, showing that the Light referred to 18 not the physical light, but war or joy Not -The Commentator now GIVs Another crplantion of this mantra Ho Arit tool ut," 84 a partieipio or adrerb qualifying tho Yerb nganman now he takes it as Babstantire UL is a sulistantire also a wing tho Lont tho Voet Ilich ile verso also means "Clase learnt froin Darkness theoristence oftus Highest Light owled! Ut the Mast High" Agaomshes havo learnt. Tuo Darkness is tho toscaler of the Light It is the name of Durga She 19 tho Toacher or Divino wisclon Sec hona Umagad whero Ums teachey lodra (Sec Chhandog). I G, 7 wliere it is distinctly wid that Ut is the nanue of ulia Lord the most High ) The phriae dciatra devam he dora por escellence-the God of gods, among Desaid the Dein I he lord is called Sar, because le 14 the goal of the Sürls or il're of the Mukta June These two Rib versea hose been explamer in the drijanisn also in tlie shine was Thus it says "The seer of tlus ( incant this Thio ·III ADATAYA, XVIII KHANDA, I 249 joy-guying (retasa=rit rupam) Highest Light of the Beginningless (pent nasrı-an-deh) Lord Kesivi, the Wise see through his grce in tiren heurt Thrs Light is called Visua "the joy gring Dsceller becuse by dsvclling in the heart it gives all joy Te shines is all fall always in Vaikunth, which is beyond the herion We have fulls soon this Light called Ut having come out of darkness Hors Light Bliss and Existence the HIGHEST of the quest among the highest He is the God of gols, indeed the goril of the Vise (Sırt) the Highest Path Him called Vasudeva havo wo atiunerl This is what tbe seer of these tivo Niks meant Thus it is in the Naiiyaniya ToteIl this quotation from tho Variyanagn 15 3 geanno ono then Nadhva simply follows the old traditional Vålxnava interpretation of these two Rits The three words Uttram Uttaram and Uttamin mean according to the Nordyrniya Uttruotta inasattaram -the Highest among the highest of the highest EIGHTBEVTI KUANDA. MANTRA 1 मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदेवतमाकाशो ब्रह्मेत्युभ- यमादिष्टं भवत्यध्यात्म चाधिदैवतं च ॥१॥ TATT Manns the Mud The Lord called the Nianas because He is the Ibuker, and because lle is in the minds of all ---Hie abode is the Mind Ibe Lord Narayant AG Bralina de Aralıma gate Upåsica, iet huo n cds Ente e ftuadhyatnam this is the subjecuve the psychological, the MICROCOSMIC The meditations wh ch the Lord is worshipped in the Body प्रय Atlin next E id ndaivatam macrocosmic The meditation on the Lord is indwettsag in the cosmic agencies called Devis War Akah the Akad the All luminous the lit dumining A=all, kada=to illumine The Lord divelling in the Deva called Akade i ma Brahmi, the Brahman thus Next is taught that the microcosmic meditation 13 higher than the microcosmic beciuse the akasz inelu tes the man is Therefore the lada meditation is mcilitation of the bath microcosmic and macrocosmic उभयम् Ubhayam both wa Adispam caught Ha Blavall, becomes Adliyat mam cha adhdaivatim chia the mic oc snue and the macrocosmic Let one moditate on the Brahman as dwelling in the lind and cilled) Jod, this is microcosmic ineditation Next the inacrocosmic-(let one meditate on) Brahman as (ds elling in Ahabi and called) Ikusa the Allillumıning By this litter both meditations have been 1 ·250 CHHÅNDOGY A UPANISAD cosmic taught-the microcosmic and the macrocosmic (because the Akasa includes the manas)-225 MANTRA : तदेतच्चतुष्पाद्ब्रह्म वाक् पादः प्राणः पादश्चनुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदेवतमग्निः पादो वायुः पाद प्रादित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च ॥ २॥ na 1 at, that, the Microcosmic Lord par Etat, this, the Macrocasmic Lord TOTT Chatuspat, four footed, having four aspects called Vasudeva &c Ay Brahma, the Bralıman 1997 Vak padah, the speech is one foot Thic aspect called Vasudeva dwellin' in speech function of the mind, and called also thereforc Vak or spacch IT T P.anah Padah, the Prana is one foot The aspect called Sankarsana dwelling in the Prana function of the mind and called also Prana--the bicat (pra) leader (netri) 73 96 Chahsub Padab, ohc cye is one foot Tlie aspect called Pradyumna dwelling on the eye, and called also the chahsu the Seer (Johaksa=to see, to observe) sa 914 Srotraru padah the ear is one foot l'he aspect called Aniruddha dwelling in the ear, and called also the Srotra, the Hearer ATT In adhyatmam, thus the micro 4 NXT Atha Adhıdavatam next the macrocosmic अनि Agntha Padah, the fire is one foot The aspect cailed Vasudeva dwelling in fre and called Agni, because fle is the Leader (na) of all organs (aug?) ary Vayuh Padals, the Vayu 15 one foot The aspect called Saiharsana dwelling in the ar and called Vayu, because He is the essence of wisdom (TJ and Life (19) Va+ayuh=vàyuh Wisdom Life I Aditi ah Padah, the sun is one fout The aspect called Pradyumna, dwellrug in the sun, and called Aditya, because He takes up (adana) all things for Disah the directions are one foot i he aspect of the Lord called Aniruddha dwelling in the quarters and called also DA because He is the director of all (decanardnecting, teaching) Не teaches the law of duty and the lughest wisdom The knowledge of the macrocosmic feet is higher than the knowledge of the microcosmic feet lience Ubhayam eva adistam bhavan adhyatmram cha adhidaivatam cha-both become taught, the microcosmic and the macrocosmic (when the latter is known, for it includes the former) 2 The Brahman who is both that and this (the microcosmic and maciocosme) has four feet, (Vasudova tle Lord of) speech is one foot, (Sankarsana the Lord of) breath 19 ono foot, (Pradyumna the Lord of) tlic eye is one foot, and (Aniruddha the Lord of the ear is one foot-so inuch the microcosmic Then the macrocosmic (Vasudera the Scule says - ·TII ADHYAYA, XVIII KAANDA, 3 251 dwelling in) Fire is one foot, (Sankarsaņa dwelling in) Air is one foot, (Pradyumna dwelling in the) Sun is one foot, (Ani. ruddha dwelling in the Directions is one foot Thus both the microcosmic and macrocosmic worship become taught (by the worship of the latter alone) --226 dole - these words YAL &c, be taken as the names of the Lord, then the versa shonta be translated tbus - Thus double aspected Brahman has four fect The Revealer is one foot, the Leader 18 ode 1oot, the Seer is one foot, the Heaven is one foot This is microcosmic Nert tha ID 2 CROCOSOLIC The Ruler of the organa is one toot, tbe lysdom Lite is one foot, the Taker. up-ot all is one foot the Teacher is one foot Thus both become taught or toown, tha microcosmio and the macrocosmic (when the macrocosmic meditation is done) The next mantras describe a detail the faet how the macrocomio includes the tulcrocosmic and what are the correspondences MANTRA 3 वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिपो भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ३॥ sret Vak, the speech The Lord called Vak Eva, indeed a Bratımanah, of the Brahman agent Chaturthah, padah, the fourth foot Sah, that is the four which is in fire also). A Agnina, with fire with the Lord called Agot silmaet Jyotisa with the lylt, with the Luminous, with Vasudeva Ta Bhatı, shines Cha and तपति Tapatu heats The word Sinners' 13 understood here The Lord Jumines (blatı) the intellect of the good, and burns (tapatı) the sins of the wicked Ile who knows this two fold activity of the Lord gets the following reward Bhall, shines, Cha, and Asta Tapatı, burns away (his ignorance) alai Kirty, through celebrity, ihrough wisdom Te Yagasa, through fame, ti ough delight. These qualify the word Brahma-varchasa Tao Brahma varchasena, througla Bralımic power, the glory of countenance Madhva explains this svord differently Var. - Chiasa is a compound word, var=choosing the Lord), reaching the Lord, cha=chayita, manifestasiou of tire salvation The whole word Brahma-Yarchaga wouldhus mean, the atrassment of the Lord and the getting of saly - tion (Relcase) * Yah, who, a Evam, thus, #: Veda, knows or worships 3 Specch which is the fourth foot of Brahman is indeed (the Agni) With Agi and with Light, He shines and he burns He who meditates on Him thus also shines and burns, and attains the Lord Bralunan and gets Release consisting of Wisdom and Joy -227 ·252 CHHÅNDOGYA UPANISAD Tote --The fourth foot of Reihan call. Speech Visudera is indeed in the Agni 4190 As 491 (Pirol Tie burns (the Bins of the Wickel) 19 Light Ho shines and Din mints (the intellect of the Gord) e Trho worships thus nitains and gets Relerse which in Wislom and Jor and thus he shines rul burns (9115 fits ignoranco) Aole - The words in the renan ng verses are the game odrept that Prina is I lenti 101 with Viyu chaksuh has its correspondence with the sun tho Fir with the Quarters The Lorldvelling in these funct ous of the Mind is tlo sume Lart W 18 19 tho external nctivities of the cosmos The meaning of the words us therefore not repeated MANTRA 4 प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति व तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥४॥ | Breath which is the fourth foot of Brahman is indeed the Vayu With Vayu and with Light He shines and He buras He who meditates on Him thus, also shines and burns (away his ignorance) and attains Brahman and gots Release which is Joy and Wisdom Eternal --228 MANTRA 5 चतुरेव ब्रह्मणश्चतुर्थः पादः स श्रादित्येन ज्योतिपा भाति च तपति च भाति च तपति च कीा यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ५॥ 5 The Eye which as the fourth foot of Bralıman 18 indeed the aditya With Aditya and nath Light He shines and Ho burns He who meditates on Ann thus, also shines and burns (awar bis ignorance) and attains Brahnı in and gets Release which is Wistlom and Joy Eternal -229 MANTRA श्रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिज्योतिपा भाति च तपति च भाति च तपति च की| यशसा ब्रह्मवर्चसेन य एवं वेद ॥६॥ त्पादशा घण् ॥१८॥ 6 The Cir such is the fourth foot of Bralının 14 indeed the Quarters With the Qurriers and with Light ·III ADIIYAY 4, I'III RUANDA 203 He shines and He buins. He who meditates on Him thus, also shines and burns (away his ignorance, &c), and attaming Brabman gets Release which is Visdom and Joy Eternal-gen Wisdom and Joy Eternal --230 MADIWAS COMMITARY Vote In the last Kuan la wa tanght the scent of attaining long life and wardiog of disease This Khan.la teaches that havlos obtained full ter u of life ono shoald employ at Usefalis in worshipping the Lord in Ilis tro aspects, tbe In-dxellug Spirit in man, and the Osorsoul of the Universo It 13 by sach worship that inukti and happiness is attained Tho vords wions, fe, nsed in this Chands do not mean the human nund &c, but they are the name ol the Lord Madhm proves it by quoting the same authority The God (Dosa) who abides in Mind (Hanas) is indeed the Lord NuAjana lumself directly He is calleul Vanas, because He is the Thinker (or the Thinking Principle Oi because He is the object of thinkirg or meditation of all) He is called Al is because He illumines (Kasa) everything fully (4 =completely) He dwells m the (Deva, of, speech and the rest, and in the (Devas of, lire and thic aust, under His (four) aspects of Vasudeva, &c, (Sankar ana, Pradyumna and Aniruddha) Dielling in these, He alone is sently designated by tliese names of Val (speccl), Agni (Fire), &c Along with the Dera of) Tore and dwelling in Him, this Lord Gol (Isa) verily skines, and Ile it is wo burns (the ignorance of) the wicked He who knows this Lord of Luids (Isesa) thus, gels yasas wlucht consits of knowledge and happness, and Kirt or celebrity and after attung Bralman, he becomes one of the Llects for the Perfects, vara), and gets Relenso also Thus he (too) siames out and burns up lus own iguorance, &e, (as the Loud sluues and buius up the ignorance of the wiched) Thns it is said in the same work Note-The word Brabua varcbasa has been a stumbling block to scholars Max miller translates at as the glory of counterance Mara brcala it up into three words--- (1) Brahma or God Yiynu, (2) vara=election, attrinment (8) chus-getting mubta Thowbola would tbas moun ruacbing God, becoming an Elect, and getting Vukt. Eery one reaches Hrawan 12 deep Nairy and may be said to bo a Brnhar or traban attained But there he is not conscious of it, and at 19 not tho stato of Vakti Tars morcoror is taken in two genses reachung (Drabman) and sccondly clected (by Brabosan) In the second meaning the decp sleeper cannot be sud a Brahmavira Bat a deep sleeper enn never be a Brahvavarchas or 0ao whe is consciously in Brahman 2nd has got release Brahmavarcbas therefore means ons who has attained the perfection of his own form (avardpa) by the mere grace or election by the lord Istu This doctrine of election is perhaps not peculiar to Vadlıya ·254 III ADHYÁYA, A/X KHANDA, 1. NINETEENTIL KJANDA MANTRA श्रादित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमप्र श्रासी- तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते पाण्डकपाले रजतं च सुवर्ण चाभवताम् ॥१॥ TỪ Adity ah, the Sun T1.c Lord dwelling in the sun and called Aditya Because lic trkes up (adaia) every tining withdraws them into hem self su the Pralaya or the great latency, lie 13 called Aditya E Bralima, the Supreme Brahman sa It thus mão: &defalı, teaclung This is the teache ing, “meditate on the Lord who is called Aditya and who diells in the sun Hey Tasya, bus, of the Lord inside the sun 34 Upa, reason, for the sake of showing Ius fitness as an object of meditation (upasana) saruarie Vyakhyagam explanation I he Lord may be worshipped cverywhere, wlly particularly in the sun? Because by such meditation one can attain the knowledge of all the Vedas (the laws of nature) If one wishes to learn all the laws of nature he should meditate on the Lord as Aditsa The word "sristehzoj crcatron,' is to be supplied to complete the scatence The explanation of of creation also will be given in this Khanda l'he latter part of the verse shows what is the Primal cause of crcation. Asat, Non-Being Die Un-known sad=- to know, asadenot-known he Great Un known. The Lord is not known by the ignorant and Micrclore He is called the Unknown Ft Eva, alonc Eldam of this world) Agre, in the beginng, in the state of Latency or Pralaya ut Asıt, was a Tát, thar (Ug-baowa Bralıman) Sat, Being the Knowa (hy the wise, as Vasudeva) T Tat, that, the form called Vasudeva. *** Sam abhavat, united with (Maya). Maja also existed in that great latency. Tat, from that {union) TT Å up to ATE* Angam, the (cosmic) Egg beginning from Bialma called the Pum or the Fust Male the tattvas like mahat, &c, up to the oralsed cosmos called the Egg facada Niravarlata were produced not only up to the Egg were produced, but the Egg also was produced Tat, that (Egg) H San vatsarasya, for the period on one year Atar Matram, period, the length of time, the measure as given in other works. 4 Agayata, lay, remained dormant did not break up a Tal=Tatah, after that (period of one year) paraua Nirabhidyata, b ake open it was not actual breaking open, for the cosmic Egg still exists as an entire whole, but its contents divided themselves into two parts the Upper and the Lower, like the two halvca of an ega. Te, these !wo halves) 143-74è Anda Kapalc the shells of the cgs tata Rajalan, silver Cha, and 67649 Suvarṇam, gold Cha and Te Athava- This is the teaching "let one meditate upon the Lord dwelling in the Sun as the Supreme Brahman" (There tam, became ·TII ADHYAYA, XIX BHANDA, 2 255 bioke open यत्सुवर्ण सा द्यौर्यज्जरायु ते is now given the reason for this (meditation) and an explanation (of creation) The Unknown alone existed when this (world) was (in Latency) in the beginning of creation) That Unknown became the Known That Known (called Väsudeva) umited with (Maya) From that (union) were produced (all beings from Bralunâ) down to the Egg That Egg lay for the time of one year. After that (period) it (as if) The two shells of the egg were one of silver and the other of gold --231 Note-The lower ono was silvery and the upper one was golden May at uot mean that the bite of the egs was tho lower portion, and tho yoll (which is yellow and lenco golden) beerne the upper portion MANTRA 2. तद्यद्रजत सेयं पृथिवी पर्वता यदुल्व५ स मेघो नीहारो या धमनयस्ता नयो यद्वास्तेय- मुदकर स समुद्रः ॥२॥ ATT lad, that, a Yat, wluch, tstaq Rajatam, silver, silvery portion of the shell of the Eyg. Sa, that 7 lyam, this. graet Prithivi the earth. The earth is in the silvery portion of the Egg. The Larth includes the physical planc 1. well as the seven lower planes, the Atala, &c. When we say the universe consists of the three worlds Bhuh, Bhuvah and Svih we include in the word Bhiah the physical plane as well as the seven sub physical planes; and in the word Svar, the Svarga plane proper as well as the higher super. heavenly planes like Maliar Janab, &c Yat, what, gaur Suvarnam, gold, the golden portion of tle shell of the Egg Sa, That. Djauh, tlac heaven. The heaven and the higher worlds exist in the upper liemispliere of the shell of the Egs. Yat, what I Jariyun the outer skin of the Embryo the placenta tlic thick membrane of the white, Te, they, corresponding to them, par Parvatah, mountams, 7 Yat, what, very Ulban, the thin membrane of the yolk, Sameghah, with the clouds. Er Niharah, the inist, et Yan, what, which hau trataryali, tore Bryster, T Tah, they. Nadyah, the rivers Yat, what. Te Vasicyam, Visceral, abdominal, उदकम् Udalam water Sa that, ex Samudrah, the sea. 2 In tho sıls ery half of the shell (floats) this earth (and all the lower globes) in the golden half, the heaven (and the globes above it) The thich membrane is reprebentod by the mountains, the thin membrane by the fogs 11 ·250 CHHANDOGY A-UPANISAD and the clouds The rivers are as if the small veins, and the sea the visceral water.—232 MANTRA3. अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोपा उल्लू- लवोऽनूदतिष्ठन्त सर्वाणि च भूतानि च सर्वे च कामास्तस्मात्त्र- स्योदयं प्रति प्रत्यायनं प्रति घोपा उल्लयोऽनुत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे चैत्र कामाः ॥ ३ ॥ अथ Atha, next, now. यत् Yat, what. तत् Tat, in that (egs). श्वायत Ajayata, was born, स Sa, that. corresponding to that. At Asal that. आदित्य Adityah, the Sun The Lord Janai dan dryelling in the sun and called Aditya. fam, Him. 71144172 Jayamanan, ou becoming manifest et Ghasah, shouts .the Vedic mantras like the Gayatri. बलूलर - जरूरत vah, Hallaluys, Hurrahs, great, infinite and all-pervadmg Thc nominatryers to be construed as instrumental, Ghosail Uldlubhth "auth the all-pervading Vedic song ke Gayatri &c" अदतिछन् Anadarusthan, Prayed. adored सर्वाणि भूतानि Sarvani Bhatanı, all Beings fron Bralıma downwards, FIAT Sarıecha Kamah with all desired objects, nomuitive consta ued in the instrumental The desired objects are the auspicious offerings, things with which poja oftering are made सस्मात् Tasmat, therefore तस्य Tasya, Bis. उदयम् Udayam, rising, पति Prati, towards. मति अयनम् PratsAyanan, authe ture of setting. पति धन्नतिान्ति Prati-anu-at-tushastdaily, constantly pray or offer adoration. Glhosa Utalavah will all-pervading Vedic chants. Sarvani Bhotani, all beings from Brahma downwards, Sarve chakanah, with all auspicious offerings. 3. Nor shat nas born in that egg is this Aditya. When He became manifest all Boings adored Him with auspicious offerings and hymns of paise Thereforo, whenciei Ho rises or sets, all Beings (oven 101) adoic Hin cinily with auspicious offerings and hymns of praise -—333. MANTRI4 स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेन साधयो घोपा था च गच्छेयुरुप च निनेडेरन्निनेडेरन् ॥ ४॥ इत्येकानायेंशा सण्डः ॥ १९॥ इति सृतीयः प्रपाठकः ॥३॥ मS Yah he who. The well-Inov Adhikari, एनम् Etam, this (sha dwells in the sun). Eram, thus in the manner taught before) FIT Vidvan, the knorying, the Pur, पादिये Adityam, Aditya, Dreller in the sun, ·III ADNYAYA, XIX KHANDA 257 The Lord called Aditya Et Brahma, Bralıma The wise worships Aditya as Brahman because He is in the sun and is named Aditya Upaste, meditates worships 978 Enam hun to sucli Adhikart or worshipper ANT Sadhavah good, pleasant super human divine sa Ghosal hymns,. the Vedas atreat Agachclıheyuli come to, approach ***ZT Abhyagah quickly Ha Venly or Yat what a Cha and 3767967 Upa nimrederan, will continue, dwell always are not forgotten 4 He who knowing it thus meditates on Åditya as Brahman, understands quickly all divine Vedas, and this knowledge remains permanent in bım yea permanent in him ----234 Note-The worshipper of Brahman a9 the In-dwolling Sp zit of tho Solar Logos masters all the laws of nature called the Vedas and ultimately gets releaso too MADHAS COMMENTARY Note-Ths Khandh teachos 1 pirtucular kiad of meditation by which one acquires all tho Ved a Lnowledgo and thus geta Vukti It is thus written in the Braluna Tattva) " Brahman called Narayana is here designated 28 Agat because He is Unknowable (sad =to go to know) (by the ignorant, or in His entirety by any one) He exis toc in Pralaya (the Great Latency) As Vreudera Ho becamo tho Known to the Wise and so got the designation of Sat (ca =hnoun or knowable) He (Vasudeva) knited with Prakriti from which nnion wcro produced all up to the egg In that I gc He got the name of Ålrtya becanse to indeed controls the 8 in (Solar Logos) who is in the solar orb He is verily the Lord, the Highest Person (Paracottimt) Therefore let one meditate on the Supremo Brahman under the name of Adityn as the Lord Junardana dwelling in the Solar Logos Irom this will accrue the knowledge of all the Vedas Thus it is in the Brahma Tattya Ulala ali is the same word as Urůrasah (r and I are interchangeable letters) It means exceedingly gieat Ghoş ih are tlie rhythraic sounds like that of the Gujatri de (id not sounds 19 general) The word upanımrecieran means they dwell 10 Him even in the state of Release (He never forgets them) (Madhya LOW 420tes another authority for giving the above erplanation of Ulajarah Ohoach as meaning the great Yodaa &e ) When Vişnu the Supreme Self (first) manifested Himself in the Solar Orb thiep Brahmi and the nest approached Him titli Vedic Fiymns like the Gayatri etc and sing his praises Therefore even now men adore lim almays with Gayatri &c when he rises or sels Ile who knows this gets Relcaso (Huktul and becomes a permanent receptacle of all the Vedas Thus in the same ·FOURTH ADHYAYA. First KHANDA. MANTRA L, ॐ जानश्रुतिर्ह पोत्रायणः श्रद्धादेयो बहुदायी वहुपाश्य श्रास स ह सर्वत श्रावसथान्मापयांचने सर्वत एव मेऽत्स्यन्ती- ति ॥ १॥ 9. Janaśrutth, the son of Jana &ruti. Ha, verily, once upon a timc. पीत्रायण Pautrayanah, a gotra descendant of Putrayama, belonging to that elan watex Sraddh&deyah lie who gives (charity) with faith, a pious giver: pidu agarat Babudayi, lie who habitually gives much, bestower of much scaleh, chailablc 4594 Babupakyah, (who daily caused to be) cooked sucha (lood for the sake of others in want of it), who kept an open house; hospitable, via Åsa, war. Was the king in Pratisthanapură. as we find in the following verse:-" There is a big city called Pratisthana on the banks of Godavari There divelt the popu. Jar hug called Janasrur." स Sa, he (Janagruti) Ha, verily. रात Sarvatan, sa cvery (dircction, village and town), everys here 447 Ávasathan, places of dwelling, hostels मापया चके mapayan chakre, caused to bc built सर्वत Sarvatah, everywhere coming from every quarte, एव Eva, alone. मे Me, mine, my food अस्यन्ति Atsyanti, will et इति Ith, thus There lived once upon a timc Jînaśruti, a descendant of Puliayunil, who was a pious and charitable (prince) and famous for his hospitality. He built places of sojouin everywhere, thinking "People coming from all sides (will rest here) and partake of my food."-231. MANTRA. अथ ह हसा निशायामतिपेतुस्तद्वैव हसो हसम- भ्युवाद हो हो हि भल्लाक्ष भल्लाक्ष जानश्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततं तन्माप्रसाक्षीस्तत्त्वामा प्रधातीरिति ॥२॥ अथ Atha, low, then. While that prncc war on the top of the highest room of his palace. Ha, vet ily, once, Eat Hamsåh, flamingoes, Devas in the shape of hamsas. Wandering spnits. निशायाम् Nidayam, In the night. अतिपेतु Anpe- Luh, flew (through space), came oui, As says a verse -"Then there few through the sky a flock of flamingoes (deva-liamsas) lotus-beaked, or Goddess."

·IV ADIYÁYA, I KAANDA, 2, 3 259 Though they were flying with great swiftness, talking with each othei their secrets, yet two or three of them, under the lea lei shup of Bliahlaksa, out-stripped the rest and flew in front inore quickly (through, as if, rashness). The Namıngoes who were in the tear (expostulated with them) and then spoke to those ja fron: (warning them of the danger). Tat, tiseo, that. Ha, verily. Evam, thus. Hamsah, a flamingo (in the rear) at Hamsam, to a flamingo (wlio had out-stripped chem) WIR Abhyuyada, spoke. The flamingoes in the rear addressing those in front said a tha Ho loy, Hey! O! WAT HETE Bhallah sa, Bhallah sa. O short-stghted ! surya: TutJapadruteh Paut- Tây amasya, of Janarut. Pautayana. 9 Samam, like fear Divå, the sky, the day Surat, Jyotir, light, like the idamına uoli on the night of the festivity of the lamps TR Atatam, spread, at Tat, that (light) T Ma, not, treat Sanksih, go near, may it not approach thec. The sccond person to be cons. trued as tiurd. HT guru ya pradhal sih, may it not bur). 2. Once in the uight time (a flock of duine) flamingoes fler over (his palace and some of them leaving the flock, out-flew the rest Then (one of the ieai) flamingoos addressed the other famigo (who was in front, saying) O short-sighted one! O short-sighted one! The light of Jậnaś uti Pautrâyana has spiead over the sky like the day. May it not catch thee (in its rays) and burn thee -235 Note --It appears that it was the might of the festivity of the lampe (Diptyal or Divál) when these Hamsas cume out for a nocturnal trip They saw the whole palace abluze with 1.mps, taking the night cgoal to the day Tle adress of the Hanso means ** wly crossest thou over leedlessly the palace of JSnaeruti, seest thou not have great light, the smoke of wluso lamps have blackened the trees of hearen even? Dere of it, lest tbou mayst fall into it, while crossing it and get burned MANTRA 3- तमु ह परः प्रत्युवाच कम्बर एनमेतत्सन्त५ सयुग्वानमिव रैकमात्येति यो नु कथ५ सयुग्वा रैक इति ॥ ३ ॥ a Tam, tu lum (to the filmingo in the rear). 3 U, an expletive, Ha, tisen. g Parah, the (flamingo in the)fi ont fa-an prati-uvácha, ans w cicd (loudly). As says the versc * The flaidingoes, laughing at his igio ance, thus a swered Joudly," Kam, to whom, about whom. Umdeed. # Are Ol par Enam to this: with reference to this (Ja jaśruti) Taa Etat, thus (speeclilO bamsa dulst thou make this speech with reter er de to this Jawag utin Santam holy, faultless, Caintly, agrime Sayug valam, with the yoked car Iva, like, Raikvan, Rajkva. Attha, didst thou say sê it, thus & Yal, who (mentroned by thcc) Nu, nox *** Katham, hos, possessed of what greatness, Fran tan ta Sayugvå rakve it?, Raitva nith the car, ·260 CAHANDOGYA-UPANIŞAD 3. The (flamingo) in front answered him“O (friend !) didst thou say this with reference to this (Janaśruti, as if he was) like the saintly Raikra with the car ?" 'The first asked "Now who is this Raikra with the cai : what is his greatness ?"_236 Note --Thy speceh 18 not appropriato with regard to Janserati, but would apply more Atlg to Railrz wall to car MASTRA 4. यथा कृताय विजितायाधरेयाः संयंव्यूवमेन५ सर्वं तद- भिसमेति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ॥ ४ ॥ par Yat, ha, as. 14 Kritaya, to the krita age. Farata vijitaya. (ts) conquered to the conqueror, wuta Adhares ah, the lower oncs, the Treta and the other yugas. A Samyanti, come together, belong. As to lum who has conquered the krila belong all the lower ones. That is the fruit of conquering the Treta, &c, belongs to him indeed & Evam, thus. 7 Enam, to thus (Raikva), to that pri Sarvam, all Tad, that. RAG Abhisameti, belongs (primarily) Yachaclia, what-so-ever, *** Prajalı, people, ty Sadku, good (deed) sifat Kurvanu), do, per form. So all good deeds that other people perform belong primarily to him. It is the prescice of the lioly sage in that country that wards off from it all externa) ei muences, and thus gnics opportunity to perforn good deeds without obstruction from the powers of evil so the fruit of all the good acts of others primarily belongs to the Mahamuntate Great Silent Watcher--the guardian wall of whose protecting aura makes the performance of good deeds possible for others, 4 Yab, "ho (any adhikari, any aspirant) a Tat, that (object of knowledge) Veda, knows. 4 Yat, what (object of knowledge) Sa, he (Raskva). Veda, hnous. The construction of this sentence is. yah (ko'p s adhikari) yat (ñatavyam) veda tat (sarvan) SA (rail va) veda Whatever anyone knows, Raikva knows all that, asa, le (Raikva) Por Maya, by me, Ctad in this manner, thius. f Uktah, was mentioned, ac Iti, thus This Rakva has thus been spolen of by me. 4 As (the fruits of the performance of the duties of) the lower (yngas) belong to the one who has conquered (the duties of) tle krita (yuga): so whatever good deeds other people perform, helong to that Rarkva Whaterer anyone else knows, Raskra knows all that, He is thus spoken of by me.-237.

·V ADAYÀYA, I KEANDA, 5, 6 261 MANTRA 5. तदु ह जानश्रुतिः पौत्रायण उपशुश्राव स ह संजिहान एव तत्तारमुवाचाङ्गारे ह सयुग्वानमिव रैक्वमात्थेति यो नु कथ५ सयुग्या रैव इति ॥ ५ ॥ Yo nu 19 lat u, all that (conversation of the flamutgoes) Ha mdeed 1998 aru Janaścutih Paytrayanah 77977 Upsurira, overheard or ba, he Hz, thers at Sanjihanah rising from the bed 57 Eva 18 soon as RTA Ksattarani, to the charioteer CE19 Uvachia, sad + Anga friend i Are, on The phrase "Raikva with the car must be found out sliould be supplied to complete the sentence But how is lie to be found out ? By tlc description givea by the flammgo, namely that he has a car, arr Sayugvayam with the car. Fpis 7, fake, tanio Raikyvam, Raikva u Attha, spoke (the flamingo) ETT 1t1 Thus, the flamingo said that Raihva is like one with the air katham sayugva tarkva itt the flamingo said "Now what is this Rakva with the car Tot -The charioteer asks the Prince to describe flackya niore fully to lielp him to identify hucu Tlc were description with the car was not suficient The Prince Lles describes Rakya is the very words of the famigo 5 Janasıntı Pautzâyaņı overlieard all this and its soon as he lose from his bed he said to his charioteer "O friend find out Raikva with the car He replied “Did ye say Raikva with the car? Now who and what soit of person is Raihva with the car?"-238 MANTRA 6 यथा कृताय विजितायाधरेयाः संयन्त्येवमेन सर्व तदभि- समेति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ॥ ६ ॥ यया Yatha, as a fet fara Kritaya vijitaya to the person who lias mastered the hrita yuga &c The words of this mautra are dentically the same as of mantia 4 4 As to the person who has conquered the hrita, he. longs the loner (ments also), so whatever good deeds other people perform belong to that Ralkva Whatever anyone elso knows, Raikva knots a]] that He is thus spoken of by me239 ·262 CHHANDOGYA-UPANISAD NAYIR' 7 सह क्षत्तान्विष्य नाविदामिति प्रत्येयाय तर होवाच यत्रारे ब्राह्मणस्यान्वेपणा तदेनमच्छति ॥ ७ ॥ Sa, lie Ha, iadced at ksalta, the charioteer. Anvisya, searching, cogitating over it in that very locality, cime to lie conclusion that the description was sull insufficient for the purposes of dentification of Rarkva So he agni appeared before the prince 7 Na, po T Avidam, XD03 It!, thus "I cannot hnow him by tlus description प्रत्ययाय Praty-eyaya returned a Tam, to him Ha verily, 7914 Uvaclia, said (Pautrayana) 7T Yatra, where, in what country Are, O' BETET Bralmanas; a, of a Brahmana, of the Brahma ias, the Brahma huowers HOT Aovesana, the enquiry about the scriptures Where the knowers of Divine wisdom hold discourse wod assemble to investigate deep truths of scriptures a Tat, there (=tatra) 0,74 L117, Ina s Richchlia, find out, know It, thus 7 The chanoteei cogitating (that the descuiption was still not sufficient) retunnel and sail) "I cannot know him (hy this description alone)" Then the Prince said to him. "O friend' search him where the knotters of Brahman investigate (abstruse truths) "-240 Vote - With these directions to gaudella in lis search, the chariotecr again trent out and proceeded to Benaroa and other sacred places but did not flod Rallva anywhere Then he went to the city of Kashmir and thoro found Raikra at the Royal Gates under 3 car Rakvu was scratching his sores The chirotocr meat near him and sat down and O Tanart that liket with the car This addressed Rath ra said Jam Nuko 01010! The prolongation of 01 15 to indicato that he was suffering from Ti en the charioteer asked him Why are you s tting here? What do you want Rukea reject I want nothing all my closires aro satisfied I requiro horreter only a dart boy to help tne in scratclung nysores The charioteor then returned and toll to Prince all this MANTRA 8 asker the sorey सोऽधस्ताच्छकटस्य पामानं कर्षमाणमुपोपविवेश हाभ्युवाद त्वं तु भगवः सयुग्वा रैक इत्यह डरा ३ इति ह प्रतिजज्ञे स ह सत्ताऽविदमिति प्रत्येयाय ॥ ८॥ इति प्रथमःण्डः॥१॥ # Sah hetlie char otcer UTZ Adliaslåt unde , beneath, at the bottom Te Shatasya of a car 7777 Pamanam, sores, itches V Eacama. nam, scratching The chai soteer ſound a person under a car scratcliny itches Finding in him the marks given by the k ng, the charioteer was CORVIoced that this was Rarkva So le respectfully sit down near him Upa, near, ap- ·IV ADHYAYA, 1 KHANDA 263 8 proaching near and salyting him Upavives sat down. Tam, him (Raikva) Ha, indeed, K Abhyuvada, addressed a Tvan thou, Nu, low, alone 7 Bhagavalı, O Lord 1 O Sic! Agaitas ta Sayugva rajkva iti, Raikva with the car thus Aham, ! RH, vertly T# Ara, ara, ara, 010101 na Iti, thus, grana Pratijajae, replied Sa ha ksatta, then that chariotcer. Af Anvisya, searching. razy Avidam, I have found, a Iu, thus, iz Pratyeyaya, returned The charioteer (came to a man who was lying) beneath a car and scratching his itches Approaching him (and after salutation) he sat down near lim, and addressing him said “Sır, are you Raikva with the car " Ho answered "Veuly I am 010101" Then the chariotcer rotuined and said "I have found hum aftor (long) scaich " --211 MADIVAS CONCITARY In the last adhy lya has been described tho vidyas liło the Madhu an 1 tho Cayatri Tho present adlayas a teaches also the serence of tho Supremo Brahmat, la ali Ilus aspecte both as tho para and the aparı Brahman Tho sruti antroduces ti o Samargr vids by a story of Jiwasruti Blallıksa meras one whose sight is badi, short sighted (llie sense is that if you cross the light of Jinasruti tlien you will be burned) (Tho words kpta fit of tho tent has boon explained by banları ng the throw of tho dico callcil krita whogo yaluc Is four and which absorbs tho other casts The other crate also bear the names of the yoga Madhya shows that thero is no ralli rovaon why theno words krita, &c, should not bo taken in their ordinary scoso o denoting ages) The words ] rtaya jit is a &c, inc in lic who lins masterod thc dlarına of tho krita juga, (and got the frmt thercof,) bag mastered the dharina of the other agcs also like treti &c, anul gets tho frut of those dharma, also (So when a higher virtue is acquired, iho Jonei is included in it, Simularly the fruit of tlic good decds of persons following the lower dlarma belongs pracipnlly to this follower of the dharma of tlre kruta age (for it is the prescoca of this lugla personge thickt es trds off all evil influcnco from the locality wlicio le scaldes, and inakes it possible for inferior mon to perform their chuma) The words 'anga am'mcan 'aro ingn" O desired ouo' aliga=it? 01 friend' Rashia of tho at should be inquired into In replying to the question of the door herper Raksa said " ham lil ars, afil, 179 The last voircl of tle word ar a la prolated not as a mark of contempt by the sage but because he was scratching Jus itel at the time and naturally spoke loudl; (as all people in olles tre irritable) (flo lioly Naken vrould bo the last person to le contemptuous tourds any one Sankar's explanatiou of the plutz sowel an STUWT 13 tinte alle) ·201 CHLANDUGIA UPANISAD SECOD KUNDA MANTRA I तदुह जानश्रुतिः पौत्रायणः पट् शतानि गवां निष्क- मश्वतरीरथं तदादाय प्रतिचक्रमे तर हान्युवाद ॥१॥ Pa Int, therefore {arving thus licard the story of the meeting of the charioteer and Raikva) 3 Uindeed it verily जानश्रुति पोचायण Janskrutilrs Pautrryinah पर शतानि Sat salan, SIx hundred गयाम Gavam cows निष्कम Nishampcarl necklace an Asvatal ratlan, a mule chariot, a carriage drawn by a pair of mules All these were taken by the king as prescats for Raikva तदा rada, then for the sake of making a present) श्रादाय Adiya having inken प्रति पत्रमे Pruchakrime, Celhe king) went towards (Raikva) त Fam, hin (Rarkva) Clla, tircu अभ्युवाद Abhyuvada sard, addresscd 1 Therefoio Jauniuli Poutay'ın Imung taken sia lundied cows, a nuchlice, and 1 camngo dizun by a pili of mules, went to Rukva ind addiesscd lum tlus --212 MANTRA 2 रैकेमानि पट् शतानि गवामयं निष्कोऽयमश्वतरीरथो नु म एतां भगवो देवता शाधि यां देवतामुपारस इति ॥ २ ॥ रेक Raalva, ORanva! इमानि Imtan these पद शतानिगवाम Sat satani gavani, sax hundred cows प्रया निष्फ Ayan uskaln this necklace, अयमश्वतरीरथ Ajm asvatart rathah, thus carnage with mules 7 Inu a part cle to be joued with the verb शावि मे Me to me, एताम् भाव देताम् Etam bhagavah devitam, that Dety, o venerable sr! (चनु) शाधि Anu kadhi, tench या Yara whom देवताम Devatam, thc Deily ra Upasse thou worshippest Pa Iti, thus 2 O Raikya, these sit liundred cons, this pezul necklace, this calurge with inules (are you feu) Terch me O Master, that deity which you worship --243 MANTRA 3 तमु ह परः प्रत्युवाचाह हारेत्वा शूद्र तवैव सह गोभि- रस्त्विति तदुह पुनरेव जानश्रुतिः पौत्रायणः सहस्रं गवां निष्क- मश्वतरीरथं दुहितरं तदादाय प्रतिचक्रमे ॥ ३ ॥ सम् Taru, Him the king T U, indeed Ela venly TC Parab the walher 1, (Raikva), the eccentrne sage, different from others प्रति-उवाच Prati Uvacha, tepled Aha OI ET Haretvi, it is a compound of hara +itva hara means the nechlace , and itva= carriage The Visarga of

·IV ADHYAYA, II KUANDA 4,3
265
harah is evided anomalously I soara, o sadra Tava, thine Lva,
even 57 Saha, along with the Gobbih, c0173 HET Astu, lct bc ça lui,
thius Tat, therefore, theil. U, indeed Ha, verily gat Purar, again
Eva, even grava atau Jana ruti, Pagtrayana TEHT ITT Sahasram,
gavani, a thousand cows From Niskam, a necklace a tua Agvatart
rathi, a carriage with mules at Dubitam his daughter (in order to give in
marriage to the sage) na Tadā, then, or To Tat, to that place there are
Ádlya, havmg taken Pratichakrame, went towards (Raikva)
3 The other repliod "Tho' the necklace and the
camago O Sadra' be thinc, oven together with the cors
Then Janusiuti Pautrâjana taking agam a thousand cows, a
pearl necklace, a cauiago johod with a pan of mules, and his
daugliter went back to that (place where Rahva was)"--214
MANTRA 4
तर हाभ्युबाद रेकेद५ सहस्रं गवामयं निष्कोऽयमश्वतरी-
रथ इयं जायाऽयं ग्रामो यस्मिन्नास्सेऽन्वेव मा भगवः शाधीति ॥४॥
af Tam, hum (Raihva) Ha, ideed Ahhyuvada said (the king). Idam
sahasram gavim, these cne thousand cows Ayam fiskah, this pearl necklace,
Ajam, asvalari rathiab this carriage with a pair of mulcs 9 lyam, this,
Tar Jaya, wife * Ayars, this. TR Gramah, village afhz Yasmuo, m
which are Asse, thou art sitting or dwelling Anu eva ma bhagavah fadhi
itt teach me even 0 Master!
4 The king said to him "Raihva' these one thousand
cous, this pearl necklace, tlus carriage drawn by a pur of
mules, this wife, and this village in which thon dwellest
(are thy fee) Teach me 0 Muster"-245
Note-When Ral yn dechneid nt Orst the odm kiog mide the anturil mstake for
a man of his caste that tle presents voro perlaps too small and so the sage had refused
to teaoli Bo ho can brel with hegor gft and brought his diughter even to be given
lu meringo to the saint Tl is was anotler mistake The attraction of women 19 the
greatest perhaps bet Raiko hat trascended tlus stige All that he wanted was
einart sorvant to drig him about in his clr mnd scratch beatcl es Seeing tbat the king had
not antioipated IR wants lint was offering hm things which wero perfoctly useless to
hum Rakti mtunity became annaged and trutusly regled 18 follows
MANTRA S
तस्या ह मुखमुपोद्गृहन्नुवाचाजहारेमाः शूद्रानेनैव मुखे-
नालापयिष्यथा इति ते हैते रैश्वपर्णानाम महावृषेषु यत्रास्मा
उवास तस्मै होवाच ॥ ५॥
इति द्वितीयः खण्डः॥२॥

·266 ONTANDOGYA UPANISAD look at HELT Tasyalı, of her (the king's daughter) Ha, verily 47 Mukham, face a Up'odgrihnan, taking up, looking for a short time, taking a ar Uvacha, said (m an angry tone) wait Ajahara, take back. I am an ascetic and do not want these things ro Imah, these (presents) II Sadra, o gadra A E T Anena evi mukhena with this face even,, e, by means of thesc presents alone hvert álapayısyatha thou wantest to learn, to make my acquaintance Without serving the teaclier, thou wishest to become intimate with lum by means (mukha) of these gifts alone. The hing theo propitiated the sage by serving bim as a pupul Rakva being pleased with the service, then said to lam the secret doctrine, as taught in the next khanda, The plu ase tasma sa ha uvacha must be read here at Fas mal, to him the king) Sa, hc (Raikva) lla, verily 9 Uvacha said. The Srult next shows wly those villages were called after Raukva a Te, those (villages) Ha, well known à Etc, thiesc vof 1774 Rakenparnah nama, called Raikvaparna Eris Mahavrısesu in the land of the Mahayr)sas, in Kaslamır * Yatry, where (in which village) Asmai, for hosc sake; for the sale of the king, in order to teach him उयास Uvasa, dwelt 5 He looked for a wule at her face, and said (to the bing) " Take away these (gifts) o Sadın' Thinkest thou to speak with me though this means (Tlicn the king served Ruhvn as a pupil, and ho being pleased) told (the seciet) to him These are the Rukyapımùa villages in the land of the Mahâvi 1819 (Kashmu) heie Raikyn dwelt in order to teach l-240 MADHYAS COMENTARY Rakva pogrily addresses JAnurut bw ce as O &Qara: Janaspata Patriyana was 110 however a Badra btt a Kantara by ciste Why w he then addressod ay boara? The Commentator answers 1 thus The Ford Sacir liere mens one who is overpowered (dra) with SUITO" (Auch) (The Jing 1918 nyertehelmed with grief at not knowing the secret of Rara a populurity) Moreover Putrayant us 1 king (and could not liro been a sadrı by caste) Thus we find in the Parlmu Puu ina – The king Patr 3 1771 being overcome with gref wis udressed as Sarlr by the sige Fe learnt the Prîna Vidy from the sage and attained the highest ment' Note-Than the contentional explannt on of the word ide uscit twice in this passage The explanation is 18 old as the days of the telinta satrue where nlso this pissage is a mihely explained In ancient India I owover tl ero vero simr who were kinga and Brahmanas did not seruple to enter into matrio o ial1||.190es with the Sdras, and never besitated to faipart Brahma Vidya to them 3) 1 ·IV ADHYAYA, III CHANDA, 1, 2 267 THIRD KUANDA. MANTRA वायुव संवर्गो यदा वा अग्निरुद्वायति यायुमेवाप्येति यदा सूर्योऽस्तमेति वायुमेवाप्येति यदा चन्द्रोऽस्तमेति वायुमे- वाप्यति ॥१॥ T: VAyuh, the chic! Vayu, the Christ Vava, even, aloue : Samvargah, tlie Absorbei, the Eater, the Container, the Destroyer, the Devourer 21 Yada, when at the time of Mah? Pralayı or the Great Latency). Vas, indeed #: Agnih, the fire; the Deva of firc. oral Udviyatı, goes out, quenclies, dies out. r Vayum, in the Vayu. Eva, even), alone. para Apyet!, goes also. Yadà, when. Sayah, the sun, et ta Asiam eli, sets, goes down. Vagim cva apyets, goes into tlic váyu indccd. Yada, when Chandiah, the moon. Astam eti, goes down; Vayum eva apyeli, goes into the Vayu indeed, 1. (Raikva said) The Vâyu indeed is the container When (nt the Grent Latency) the Agni goes out, ho verily goes into the Vîyu, when the Sîrya goes down, lo enters thc Vayu indood; when the Iſoon goes down, he enters tho Väyu indeed -247. Note-The Vayu the First Begotten is the Last Resort, the End of a) Devas, Angels and Archangols, when the Great Dissolution Rete in and the manifestation enters into the Latency MANTHA 2. यदाप उच्छुप्यन्ति वायुमेवापियन्ति वायुह्येतान्सर्वान्सं. वृक्त इत्यधिदैवतम् ॥२॥ 47 Yada, when we Åpah, the Waters, Indra. teguran Uclichhusyantı, dry up. Vayum era apıyanti, go also into the Vayu cvcn, Vayuli, the Vayu. Hi, verily Eva, even. vara Eran, these i Sarvan, all. #Sasirinkte, devours, consumes. Ill, thus, so much. wyra Adhidaivatam, with reference to the Devas. The cosmological aspect of the Vayu. Thc Macrocosmic, 2 When the Watcrs are dried up at the Great Pralaya) they venly go into the Vayu, Vâyn in leed contains them all. This the macrocosmic aspect of the Vayu-248.

·208 CIUNTANDOGY A UPANISAD MANTKA 3. अथाध्यात्म प्राणो वाव संवर्गः स यदा स्वपिति प्राणमेव वागप्येति प्राणं चनुः प्राणश्रोतं प्राणं मनः प्राणो ह्येवैतान्स- न्सिंवृक्त इति ॥ ३ ॥ #9 Athr, now, next yearqe Adhyatmım, with reſerence to the body (almans). The Microcosmic art Pranah the Life, the Christ in Man The Chuel Breath, V917, culty w Simurgah the Container. Sa, he (a man) or thic Print a Yad?, then fra Svapiti, goes to sleep, causes lo go to sleep ATCH Pitoum, mtn tlie Präna fe live, indeed. ar Vah, the speech Apyeti, enters wag Prinam, mto the Prima Cliahsun tlic sight. Pranam, into the Prina, un Srotram, the lacering Menali, ile mud Pranam mo the Prina Prinah, hy evi elan sarvin sallivuute, The Prina vertly even consumes these all 3 Next the MicrocosInic The Priņa is indeed the Container of all When the Pranı gends n man to deep slecr, the speech souls gocs into the Piana, tho hoang goes into the Praņa, the manas (the common sensory) goes into the Pinn The Prâņa need contains them all 249 Note-Tho Breceh ctc of conrse refer to the presiding deities of ll ese organs MANTRA 4 तौ वा एतौ द्वौ संवर्गों वायुरेव देवेषु प्राणः प्राणेषु ॥४॥ Tau, these ivo Val, indecd GĦt Ethu these (no Dvau, two. want Sanvaigu, the Consumers, the Containers, the Seeds वायु Vayuh the Vayu a tv2, eren y Devesu, among the Devas Rru Pranal, the Pr2. na, grüs Pranesu, a ong the Breaths, the senses These then are the tuo Containers, the Vayu anong the Devus, the Priny amoug the senises-250 MANTRA अथ ह शौनकं च कापेयमभिप्रतारिण च कासेनि परि- विष्यमाणो ब्रह्मचारी विभिने तस्मा उ ह न ददत्तुः ॥ ५॥ Atl, now z lla, cace, indeed a saunakom, the son of Sanaka Clia, and (also called) A hapeyam, of the clin of Kapı अभिपतारिणम् Abhipratarınım, Abhipratarına y Che, also called, reglag kasaserum, the 1 ·VADIYAYA, III KHANDA, 6, 7 200 son of Kaksasena Riacquat Parivsyamanau (When these two) were distributing food. (Or wlicn these two were taking food) and were waited on al their meal. 9 Bralniachåri, a religious student, fana Biblukec beggel food (oftliem) a 1 asmat, to lumu (the Brahmacha 4), 1 U, cvon. Ha, behold न Na, mota ददतु Dadatah, gave. 5 Once when Shunaka of the clan of Kapi, and Ahlhipratain the son of Kahsasena wcie distributing food (to their guests) a religious student lesged of them They, however, give him notlıing ----251 MINTR16. स होवाच महात्मनश्चतुरो देव एकः कः स जगार भुवनस्य गोपास्तं काय नाभिपश्यन्ति मा अभिप्रतारिन्बहुधा वसन्तं यस्मै वा एतदन्नं तस्मा एतन्न दत्तमिति ॥ ६ ॥ Sa, he (the Bralimachkrio) Pla, then. साय Uvacha, sard, महामन Mahatmnah, the Mahatmas, the Great Ones. चतुर Charurah, the four,C,Agal Sarya, tlic Moon and the Waters as well as pcccli, sight, hearing and mind T Devah, God. the Shining Ouc एक rlah, the One क Kah, who. : Sah, he, that. मगर Jagara, swallowed, devoured, भुवनस्य Bhuvanzsya, of the world. गोपा Copat, the Guardians, the Protectors त Tani, lium कारेय Kapcya, 0 Kapeya न Na not अभिपश्यन्ति Aumpaiynti sec, recognise मा Marayan the mortals अभिरतारिन् O Abhipratarin या Balhudiin, in many places. वरन्न Vasantan, dwellnag. mit lasa la wfionis (belongs) .Vas, sctly 77 Etal, ilus. vt Aunan, food, pe Tasmai, to laun, #No, not try Dattam, given. 111, thus llo svil 0 Kipeyar othhaprilarini Ho the Cuardian of the world, the Ono Gol, las swallowed the four Great Ones Ile dwells malſold among the mortals, but they-collim not Who is llc ? Io 10 ulom the food belongs, to lim it was not heen gril -252 BASTRU 3. तदु ह शौनकः कापेयः प्रतिमन्वानः प्रत्येयायात्मा देवानां जनिता प्रजानाहिरण्यदश्ट्रो वभसोऽनसूरिर्महान्तमस्य महि- मानमाहुरनद्यमानो यदनन्नमत्तीति वे वयं ब्रह्मचारिनेदमुपास्महे दत्तास्मे भितामिति ॥७॥ G ·970 OMANDOGYA UPANISAD era a far u, that even that deny about ch the student had propoundcd thic riddle flaierily, i wa Sunahab Kapeyal, swart Prati. banvänan, cogitating, pondering. 249 Prats c) aya, came to knov, Brunaha Kapcya pondered over that and came to know the deity about whichilic student had ashod. llc llica suid to the Bralımach: 107, 747 åtma tlic ford, the master, Devanam of the deities, (ile Agnt &c.) s Janita, the progcutor, the father. Fara Praj 19{m, of all crcalures, of all men. ffure Tiranya dastral, golden tusled, T Bablasali, abc cater, the consumer. Wun. Anasarılı, by aime) Anisari. Literally ang=movis, or brcalli, sarı, wisc, or wisdom. Ilic Energetic Wisc; or tlic Breath of Wisdom. RTV Mabantan, great. mu Asya, bus, of this Anasori, thic Brenth of Wisdom. Hall Malınananı, greatness 97Álrult, declare (tlic wise). TAM Anads amanah, not being crten (by any): crcept by Visru. 47 Yat, bccause. 76% Anannam, non-food, non-matcrial, thic immortal devas cven iT ALLT, Hc cuts. ma li, thus Vai, verily. 479 Vayam, wc. fiz Brahmacharist, O Braliniachårın Fr Idan, tlus The chief Mana 3 Upasmalic, KC worship. Datta, was given u Asmat, to lum (student) fra Bhiksam, food, niti, ilius 7. Saunaka Kipeya ponleung ovo this (idle), came to understand it and said: "O Bramaclarin! He is the Lord of the devas, the Fathei of all beings, the Golden tusked, the Consunci, (llis name is) Anasûri, the Bicath of Wisclom (l'ho wise) declaro His greatness to be great indece. Because not eaten by any, He cats open the uneaten (the Devas) This is the God that we worship." (Then Kipeya said addiessing others) "Gave food to that stitdent"-253 Mate-This sbows that the clarity shanlal 1o clinconin te be supported 'Thongl: Prana u 80 great, yet Blocson is subordinato to the Supreme. The next verao shows that MANTRA S. तस्मा उ ह ददुस्ते वा एते पञ्चान्ये पञ्चान्ये दश संत- स्तस्कृतं तस्मात्सर्वासु दिक्ष्वन्नमेव दशकृत सैषा विराडन्नादी तयेद सर्वं दृष्टसर्वमस्येदं दृष्टं भवत्यन्नादो भवति य एवं वेद य एवं वेद ॥८॥ इति तृतीयः खण्डः ॥३॥ REA Tasmai, ta luun (the student). : U, lla, mere espictives. Daduh, they gave (food). Then the servants gave lood to that Bralimacların. Thoral student whould ·IV ADUYÁYA, 111 KUANDA, 8 271 The abovc legend thus illustrates that Vayu is thic Consumer or Destroyer, for at the Great Latency everything and all lengs ruerge kuta hım. But he 15 not tlic Supreme Destroyer-God alone is the Supreme Destroyer, as He Is the Supreme Creator also, Raikva slow goes on to teach this. Te, these, Var, indeed Etc, tliesc are Pancha anys, pan la anyc, five other, five other. Namely the four macrocosmic Deras and their consumer Vayu the fifth, and the four microcosmic Dayas and their consumer Präna the filtl. 047 Dadasantah, are ten, make the complete number, for ten is the number of perfectio11 lat, therefore. Kritan), (it is called) Krita Тlic number ten is the symbol of the Krita Agc thc Golden Agc) bccausc as in tlc Krita Agc all Dharmas are perfect, so lilie number ten all numbers are contamed TT Tasmat, therefore in the above manner) maig Saivasu, in all, ie, in tcn. fav Dihsu, quarters, directions The directions are also tell THE TI Aunam eva, even the food (cxists) z Daša, (as the perfect) teni. A Kritam, (therefore it is called) Krita or Perfect Namely the five Cosmic Devas, Ago &c, (including Vayu) and the live microcosmic Devas, Speech &c, (includug Prana) arc all food indeed. Eger Sa esa, that tins (the Lord of the above ten Devas) rus Virat, the Over Lord, the lord Visnu called Virat et Annad thic Later of food a l'aya by flim, (ilic Vrat) Idam, this.a Saivam, all, try Dristam, is seco He secs all this lle is Ommscient fs Sarvam, all 9 Asya las idam, this Drstam, scen wafa Bhavati, becomes tai Annadall, the eater of food, lcalily H118 Bhavats, becoines, Yah, who 59 Evam, thus Vcda, knows, worships, Ibe aspirant who knows Visņu thus as the figlicst Enter, and worships Him himself becomes partly a krower of all, according to luis capacity 8 They gavo lím food Now these five and tho other fiso make ten, thereforo this is called Kţita or l'erfect Tlıcıcfore theso dwell in the ten directions, and as they are ten, they from a Kritam or l'erfect number All thus ten is indeed food That Virât (Lorial Viņu) is the eater of (thre tonfold) food lle verıìy sces all this Ile ulio worships (Lord Visau) thus, sces all this, anul becomes un cater of food -231 not --Tho tua qualun aro preside! orer by these toa duras, Igal & They entstituto colloctively a hitam or the l'erfect number and are the found of light to uther worls tho ( 14 the out of all the thighest Container higher than Fans Encat din ce in Vadhya al txak in Christianity is that to hetet tuales Christ cquul to God 31 DISAS COISTE TARS It is thus in the linku 1117 Ihr 10 Valymsum (11) ville) all us 24) it the time of the Cireit Dinsolution), lo is called the Tho ·272 CHANDOGYA UPANISAD J Contuner (Sumai g) Cieit indeed is bus glois lectusc lumself not Mten by an (etcupt Vişnu) le cits all tlie Davutus Tho Siati 69 "Tua seuls is this all" (l'lns blows that the unclats und on the ley note of icn) As it on ton 18 pcs feet number, to last Duties, hon regard ed in their cosmic aud MICIUCOSUU aspects, LCLOUD ten, und thus they aro s ud to bo hrtarll or l'orfeet Moto-Tho devas to really eight, but they arou as Ien hun taleh along with a sunt dots two typects of syn Jail Irma Tho worils į aucha anjo alicha any of Mantra, therefore do not nec nu thal they are different sets of fire, but tho same fo looked at from two ports the subjective and the obfcoliso As these aglt complete the number ten, ulen Vazil counted 18 (1Ø, 13 taken along with them, so all thicso Devas ingether with V yu d'alimg in all qurters are comercd, deed as lead [Vote - the lay u also bcconly food ani is culled it man ] The God wlio Ib the Later of tlus (len fold) food is loud Voit mely Vennu llimisel The word auds un an in Montua 7 sloss timt Vnyu is not enten by any (excopi Vinu), "158's the following lerne “V7yu is the Later of all Des it is, the Liles of Vyu is Jaurens I hero is no entui oi ! He is called Varat, becouse lle is the Oxer lore (adurija) POURTI KUANDA MANTRA 1 सत्यकामो ह जावालो जवालां मातरमामन्त्रयांचके ब्रह्मचर्य भवति विवत्स्यामि किंगोत्रोऽहमस्मीति ॥१॥ Eda Salyalamah, Satyaharda (by uume) Hn, once upon a time 5a Jabalab the son of Jabala (the name of the mother) HTAT ATATH JahAlam, mataran, to (1:5) mosler Jabala 1924 Amautrajan chakre, addressed (and said), consulted his mother) * Brahmacharyam, the life of a religious ajudent studentsly, the going to forcigo laud, 19 order to study the Vedas in the liotise of the teacher * Blutati O Jady' TAI Vivatsyaran I wish to dwell (sa tlic family of a teacher) un lead the life of Kim, wirat, # Goural family, clalte I Nu nuwe Aliam, fi Asmı, ami Once upon a time, Satyakimi son of Jabalâ consulted his inothei Jahili, s'ıymg "O Lady! I wish to dwell 19 a Bahın achâun (1n the family of some teacher) 100 (tell 1 ine) of what famıly I am"-255 ·IV ADHYAYA, II KHANDA, 2, 3 273 Aotr-Satya hima had not tot hecti aliyested with tho sicret thread so it was neces Alry to pass through that ceremony first, before lio could be taken as a boarder in sono Veilic school To entor such stablishment it was necessary to recite ono limity IIenee this question MANTRA 2 सा हैनमुवाच नाहमेतद्वेद तात यद्गोत्रस्त्वमसि वह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यगोत्रस्त्व- मसि नबाला तु नामाहमस्मि सत्यकामो नाम त्वमसि स सत्य- काम एव जाबालो ब्रवीथा इति ॥ २ 211 Sa, she 111, then y Com, to him 319 Uvaclı, san! # Na utot T: Alain I 117d, thus (tang golia) ir Veda, knox At l'ata O cluld, O deur ! Yht, whant fr Gntrah, Camily, clun T [vam, thou As, ait Bahu many, liccly, tlought lese, unrestricted To Charanti, servis, gong about your tout Parichayat 15 7 ad servant 64 Yauvane, in my jong day. TF Ivau, thee Albhe, 1 obtaired T T Sa alam, that I Edad na veda yat gotrah tvam 291, so I do not know of w27 gols thou art TH Jabala, Jabala a lu, but lat Nämnt, named 7647 Aham asti, I am FOURTH Satyalam, nama, by name I vam 751 thou art & Sa, that, ETA FIAT Satyakama Jabalah war Bravithah tell thou (to this teacher) It, thus 2 She thon said to him "I do not know, O child of wliit famıly thou at In my youth, when I was fece to go about, as mau soz vant (md was not in seclusion), I found thee Therefore I do not know of a hat family thou art I am Jibil î by name, thou art Satinhim? Say that thou art Satyahama Jabila "-256 Volp-nty nkimi nopears to 10 tho foster ch 31 of Jabata Sberd picked hamp in hor gont and dit not think of making eng a meg 13 to li a rarenta ibundoning of infants w:19 not unknown in ancient Injin MAYTRA 1 स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्य भगवति यत्स्या- म्युपेयां भगवन्तमिति ॥ ३ ॥ Si, lic H 1101 fight Haridumaram in llarrumarn (the son of Ilaridrumalı) sining Grutimim, of the family of Gautina Elya, going HIT Uvacha sud u Berlimaclujan students up tra Blagavatı, with (thee) Venezuic Si ETUITA Vatsyin, I wish to dwell Tar Upcyim, I have come, may I come 777 Bhagwantam to (youl Venerable Sir, It, thus ·274 ONNINDOGI 4.UPANISAD 3 Ho then going to Handrumata Gantama said to hun "I wish to dwell as a Brahmacharin with you, Sır So I hare come to yon, Sır"-257 MANTRA 4 त५ होवाच किंगोत्रो नु सोम्यासीति स होवाच नाहमे- तद्वेद भो यगोलोऽहमस्म्यपृच्छं मातर५ सा मा प्रत्यब्रवीद्दहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यगोत्रस्त्व- मसि जवाला तु नामाहमस्मि सत्यकामो नाम त्वमसीति सोऽह सत्यकामो जावालोऽस्मि भो इति ॥४॥ Tam, lum 112, thien 79 Uvichy, said fi Kim, tint vite Gotrah farmily Nu well, now सोम्य Somya,OfriendI असि Asy thou art रति, thus F Si he Ha, then TTT Uvicha, said Na aliam ernd veda I do not know this Blio, o Sir Yad gotrah nham asm: what family I am अपृच्छम् Aprichchham, I asked मातरम् Matarimm, mother साSa she माम् im, me e Praty abravit replied Bahti, &c the same as in the last mantra 4 He said to hun "or what family art. thou, my friend?" Ile replied "I do not knotr, Sır, of what family I am I asked any inoller, and she answeiecl "In my youth, when I was free to go about as a mud-serrant (and was not m seclusion), I found thee "Thereforo I do not know of what family thou art I am Jabîlâ by name, thou ait Satyalimu" I am therefore Sztynkîna Jâbîla Sır-258 MANTRAS त होवाच नेताह्मणो विवक्तुमर्हति समिधर सोम्या- हरोपला नेष्ये न सत्यादगा इति तमुपनीय कृशानामवलानां चतुःशता गा निराकृत्योवाचेमाः सोम्यानुसंबजेति ता अभिप्र- स्थापयन्तुवाच नासहस्रेणावर्तयेति स ह वर्पगणं प्रोवास ता यदा सहस्रर संपेदुः ॥ ५ ॥ इति चतुर्थः खण्डः ॥४॥ न Tam, him HT, then उवाय Uvacha, ad नh, not एतद् Etad, this प्रमाण Abrahmanah amon Brahman entitled, a person not belonging to the ·1 ADHYAMA, IV KUANDA, 5 275 specni Varnns catitled to Brumu jfålla VI, always Vaklum, 10 say E Arlati is capable at Samidhan, sacred fuel Fer Somya O friend! Art Altara, bunga Upanesye tva. I slmll invest tliee (with the sacred thrend), 1 shall initiate thee 7 Na not ARE Satyat, from truth y Agab, thou didst swerve al llius He said to hint "A non Bahnana 1.4, a pessoul undeserving of Divine wisdom (Bralım.1) is not capable of sucli truthſulness, you are a Bralnnaa (a fit candidate for Bralina jfiana) 1 will initiale you as you liave not sweived 114m truth Buing child'the sacrificent fuel' a Tam, lumita Upaniya, Invmg tinted Ahrisa nâm, of the lean, of the poor (Bithms) WAR Abaldnåm, of the wenk (Bralinimas) Os both these epitiets may qualify the cows, but then the genitive must ic construed in the accusative I hen it would mein his own four hundred lennard Neah cows TOT ETGE Chalus &itam, four hundred TT Galicow Faruk Naikrity , laying driven olit of the cow pengar Uvaclin, said BT Imál, these Somya O friend as Anusamuraj, follow nfiei these, tend thient lal them (cous) TREZ7947 Abluprnsthapis in, driving towards the forest) 317 Uvach, sud ( Gurami to lum) Na not Warão Asaliasrena, Willout 1 thousand year Ávarty, do retuin Gruema sud"Do not come back until these four lundred have multiplied to onc www thousand' Sa, Ixe (Satyalima) Ha thien Tay Varsaganam a number olycars RIETE I'rovist dwelt (in the forest) at 1al, thosc (cows) Yuda, so long as Ara Salasram a thousand Sampeduh, becime 5 He then sud to him “A person undeserung of Brahma-knowledge is net er capable of such speech Chuld! bring the sucred fuel I shall mitirte thee, since thou lidst not sweric from tinth" Having initiated him, he brought out four lundred cows belonging to some poor and werk. Biâliminis and sud (to Satyalâmı) “Tend thesc" When he was taking them towards the forest, he (Gautam) sud further come back without a thousand" (Satyak ima took them out and) dwelt in the forest for a number of verirs, till they lind become one thonynd - 259 N te-These years of tening cury were protsomry per od of sienu un self communion I & pc7501 roperly an 1 stretly observes tb per ol of silent scruce tho Deyas the oselves will rorest to laun the truth "Do not ·270' ONLINDOOYA UPANISAD FIPPU KILANA MANTRA 1. अथ हैनमृपभोऽभ्युबाद सत्यकाम ३ इति भगव इति ह प्रतिशुश्राव प्राप्ताःसोम्य सहस्र स्मःप्रापयन याचार्यकुलम् ॥१॥ 1 14 Allia, tlcn Wien the cons lind multiplied to one thousand. lla, verily Corun, luin, to Sattah Ami ho was alus cudowed willi fruth and austerity Risablinh, a bull the chief Váyu (thic Christ) en the forin of a bull apper cd before Satyakina a7IR Abhyun aut, uid, addressed TEXCHAT Satyahama, 0 S113 Amal In, tlius KUE Blagovrh, Lord wa Iti, ilus the indect afgun Pratifu41 1v1, le replied FTAT E Praptah Smalt, we have cached 0 Sonya, Ofriend! To Srlısram one thousand Thy pledge is redeemed Ta Prapayı, the back, lead us. Nali, us PERAK AL Haryakulam, to the home of tlly teacher. Then a Bull said to lum "Satyakîma'" He noplied “Master!" The Bnll said "Friend! we have lenched the number thousand, lead us to the house of the teachei "-260 MANTRA 2 ब्रह्मणश्च ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राची दिकला प्रतीची दिकला दक्षिणा दिकलोदीची दिकलैप वै सोम्य चतुष्कलः पादो ब्रह्मणः प्रकाशवान्नाम ॥२॥ STRICT Brahmanth, of Brahim of the Suprenje Trnlamın Chi, and a rc, to thice. Yr Padım, 1 font 2 portion called Vasudeva wufy Praváni, I will tell may I tell fra 111, thus riig Buavitu, tell Mc, to me tha Bhagavan Su altı,lius a lismi, kim Sı, he Hi, indeed 317 Uviclun, adid Tar Prachin dik, the eastern region or Inection CART Kam, onesixteenth wet Piauch, the western region fullsh Dahsına dik, the southern region. Shot Kala, one sixteenth Udicli dih northern region at Kala, one-sixteenth Tlic East is Vasudev the West is Sankarsanı, the South is Pradyumna and the North is Aniruddha Tlie Four Divine Forms dwell in these fout regions rsa, shaus Vu verily सोम्य Sonuya friend Tech Chaluskalah rok -sixtecitla * Padal, fot, a quartei u Brahmanah of Brahman U PRVân Pralágynt (splended) Nama, nume The Mystic name of thus aspect of God is tlie Splendid Гъс Brahnın Himself is looked upon is Fon-fold under the numes of Vasudeva, Pradyumoa, Aniruddha and Sukatsapa They are called Padas or Quirters of the Supreme Brahman Each of these Pudas as again sub divided into four ·it ADHTÁYA, V KHANDA parts called holds or four sixteenth These halas also bear the s111e runcs as Vasudeva & Thits the first hala of Vasudeva Pnd is called Vacu deva, the second Kil of Vasudeva Pada is Sant yra 11, and so olt 2 "May I tell thee a quarter of Brahman (the Vasudeva Foim) " "Tell mo Su" He said to him "The Eastern region is one sixteenth (Vasudeva), the Western region is onesixteenth (Sanhatsaņa), the Southern region is one sixteenth (Piadyumna), the Northern region is one sixteenth (Annud (ha) Thus four-sixteenth constitutes one quarter of Bual- The (secret) name of this quater is Prikasavat - 261 man, O Friend MANIR1 3 स य एतमेवं विद्वा५श्चतुष्कलं पादं ब्रह्मणः प्रकाशवानि- त्युपास्ते प्रकाशवानस्मिल्लोके भवति प्रकाशवतो ह लोकाञ्जयति ग्य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मणः प्रकाशयानित्युपास्ते ॥३॥ इति पञ्चमः खण्डः ॥५॥ et 59, he a Yal), who am Etain, this one quarter of Bralinan consist ing of four Kalas) UT Fvam, thus (named as Prakasavat) Flare Vıdvan, Luowing. KT 915% au Chaluskalam pada iu bralaninah, the quarter of Brahman cousas muy of four Kalás FUSTE Ta Prakasavda atr, the Prahagavat thus ya Upiste, meditates, wou slips trwart Prakasavån, full of spleudour, 21647 F# Asm 3 loke, a tlus world a Blavalı, bccomes TK Prakasa Yatah, full of splendour, lumijaouHa nudeed ATATE Lokan), worlds The luminous worlds lile Vaikuntha &c 21 Jayati conquers, obtains Yah etam, &c, the same as above 3 Ile who kn011s it tlaus, and meditates on the quarter of Bualıman, consisting of four styleunths, by the name of Puakatavat becomes full of light in this world lunmous worlds, whoevei knows thus au metales on the quarter of Brahman, consisting of the four sixteenths, by the name of Prakusavat ---262 lle att uns ·376 CNHÂNDOGYA-UPANISAD Suatu KILANDA. AMANTRAI अग्निष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांच- कार ता यत्राभिसायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादनेः प्राङपोपविवेश ॥ १ ॥ 1 u Agmb, fire. Je, they. 4 Padam, a qurier. Ti Vakta, will tell. इति Ith, thus, Jhc Bull himg dcclusalonc qualcr of Balan, sald "Toy lircie, tlic deity of fius, will tell one qurter of Bralıman" So saying lle went away S7, he Ho, then श्व &vih, the morrow. भूते Bhate, becnmc caine. गा Gih, the cows अभिमस्यापयाम् चकार Abhiprasthapayan, chak ina, drave (towards the house of the teacher) सा:lab, they यव Yatra, wlierc, o wlint place साय amn, cuching अभ्यु Babhavuh, became तब lalin, there अग्निम् Ati, lire. उपसमाधाय Upasannaduaya, having ighted. havrug put the Incl (saindij Un the thre. उपरुध्य Uparudlhya, having penned (the cows) समिधा आधाय Salundlram, adhaya, having placed the fuel on the ne TWIT lukeliat, behund Agrich, of the five प्राड् Pran, looking) to the enstit उपविदेश Upvivcsa, gar down Thy Agui will declaic to you another quarter of Brahman (Thus saying Vâyn went away! Ho, wlien thc inor- 10w came, (diove the cows towards the house of the teacher) Where the night over took them, he lighted a fire, penned the vows, placed fuel on the lue, and sut down belund the fue, looking to the east (meditating on the words of the Bull)-263 Nite . It appears that the house of tho teacher was at great listanco, for it tool four 1136 to rerel at Mprourer Sulyakima was kwi towards the annuals and was not deltag Llum Baru Lac tllowal them to walk slowly MANTRA तमग्निरभ्युवाद सत्यकाम ३ इति भगव इतिह प्रति- शुश्राव ॥२॥ नम् Tan, inni, थनि Again, the deva of fine (materialising) अभ्युवाद Abhyuvadi, sard सत्यकामा | Satyakani 30 Satyakana इति 11, thus. भगद Bhagat vah, Sir I It, thus Ha, then IMF Pratikusrava, replied, 2 Then Agni said to him " Satyakamal" "Sul" he replied --964 ·IV ADHYAYA, VI KHANDA, 3, 4 279 MANTRA 3 ब्रह्मणः सोम्य ते पादं प्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच पृथिवी कलान्तरिक्ष कला द्यौः कला समुद्रः कलैप व सोम्य चतुष्कलः पादो ब्रह्मणोऽनन्तवान्नाम ॥ ३ ॥ 17344 Bralıma ah somya te padam brav&nı iti may I tell thec a quarter of Brahmanity Bravitu me Bhagavant, , He said Tell it Sir' सदसवाच Tasmai sa ha vacha he sad to hinm पृथिवी Prithivi, the earth, the physical planc * Kalâ one sixteenth (Vasudeva sixteenth) Waliah Antariksam, the middle region the Astral plane Kala San karsana one sixteenth a Dyauh, the heaven, the mental plane Kalà, the Pradyumda sixteenth Samudrah, the Great Expansc tle Buddhic plane Kala the Aniruddha one sixteenth Esa vai somya chatuskalah padah Brahmanah, this verily o friend, is a quarter of Bral man consisting of four sixtecnths अनन्तवान् Anantavau, tlie endless Anantavat नाम Nama named 3 "May I tell thee, friend' a quarter of Brahman * (the Sanharsana Form)? “Tell me Sır' He said to him “The earth is one sixteenth the interinediate region is one sixteenth, the heat en is one sixteenth and the great expanse is one sixteenth This is a quarter of Brahınan, consisting of four-sixteenths and called Annantavat -- 265 MANTRA 4 स य एतमेवं विद्वा५ श्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्यु- पास्तेऽनन्तवानस्मिल्लोके भवत्यनन्तवतो ह लोकाञ्जयति य एत- मेवं विद्वाश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्ते ॥५॥ इति पा खण्ड.॥६॥ T Sa he &c The same as mantra 3 of the Fifth Kha da except that the word anantavas s substituted for the P akafava He who knows it thus and meditates on the (San- ? karsana) quarter of Brahman consisting of four-sixteenths, under the name of Anantavat becomes endless in this world He attains endless worlds (after death) who know. ing this meditates on the (Sankarsana) quarter of Brahman, consisting of the four sixteenths, under the namo of Anantavat-266 ·280 COVÁNDOGY A-UPANIŞAD SEVENTII KHANDA. MANTRA I, हरसस्ते पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांच. कार ता यत्राभिसायं बभूवुस्तताग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादनेः प्राडुपोपविवेश ॥ १ ॥ इंस Hamsa, a lamunga 1hc Four-faced Brahma in the form of alla. mingo ते Te, tothee. पाद Padan, a quarter या Vakti, will tell will declarc The Agra said "Lord Brahma in the forin sifa Flamingo will declare to thec a quarter of Braliman." So saying, he went away. The rest as in Mantra of the last Klanda, 1 "A flamingo (Brahma) will declare to you another quarter of Brahman." (Thus saying Agni rant aray). He, when the morrow came, crore the cows toirards the house of the teacher, and where the night orci took them, he lighted a fire, penned the cors, placed irood on the fire, and sat down behind the fire, facing the east.--267. MANTRA 2 त५ हस उप निपत्याभ्युवाद सत्यकाम ३ इति भगव इति ह प्रतिशुश्राव ॥ २ ॥ त Tam, to hun इस Hansah, a lamingo उपनिषत्य Upanipatya, having Now अभ्युपाद Ablayuvada, sard The rest as above 5 previous mantras 2 Then a Hamsa flew near and said to him : "Satyakama!" He replied “Sır." --268 MANTRA 3. ब्रह्मणः सोम्य ते पादं बयाणीति ब्रवीतु मे भगवानिति तस्मै होवाचाग्निः कला सूर्यः कला चन्द्रः कला, विद्युत्कलैप वै सोम्य चतुष्कलः पादो बृह्मणो ज्योतिष्मान्नाम ॥ ३ ॥ ब्रह्मण Brahmanah, of Brahman, Ihe words are the same as in the corresronding mantras of the previous two Kandas The Kalas however here are different ut Agnih, the fire is one-sixteenth and 15 called Vasudeva Kala of the Pradyunna Pada) Sory th, the sun (the Savlarsana Kala of the Pradyumna Pada) * Chiaadrah, the moon (the Pradyumna Kala of the Pradyumna Pada) Frar Vidyut, the lightning (the Aniruddha Kald of the Pradyumna Pada ) ar Jyotisman, called Jyotiat (full of light) ·IV ADAYAYA, VIII KHANDA, 1 281 3 "May I tell thee, friend, a quarter of Brahman!" (the Pradyumna Form)? " Tell me Sır" He said to him “The fire is one-sitteenth, the sun is one-sixteenth, the moon is one-sixteenth, tlıc lightning is one-sixteenth This is a quarter of Bralıman, consisting of four sixteenths and called Jyotismat -269 BIANTRA + स य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानि- त्युपास्ते ज्योतिष्मानस्मिँल्लोके भवति ज्योतिष्मतो ह लोका- जयति य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानि- त्युपास्ते ॥ ४॥ इति सप्तमः खण्डः॥७॥ Sa, he Yah, who The words the same as in the previous Khandas 4 He who knows it thus and meditates on the (Pradyumna) quarter of Brahman, consisting of four sixteenths, under the name of Jyotismat, becomes full of light in this world He obtains the worlds which are full of light (after death), who knowing this meditates on the (Pradyumna) quarter of Bizhman, consisting of four-sixteenths under the name of Jyotismat -270 KIANDA ETAITH MANTRA: मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांच- कार ता यत्राभिसायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राडुपोपविवेश ॥ १ ॥ मदर' Madguh a water bnd Va una in this form The words are the same as above "A water bird (Varuna) will declaro to you another quarter of Brahman (Thus saying Brahmi went 1 ·282 OHRÁNDOGY A-UPANIŞAD. away.) He when the morrow came, drove the cows lowards the house of the teacher. Where thc night overtook them, he lighted a fire, perimed the cows, placed wood on the fire, and sat down behind the fire, facing the east.-271. MANTRA 2 तं मद्गुरुपनिपत्याभ्युषाद सत्यकाम ३ इति भगव इति ह प्रति- शुश्राव ॥२॥ 2. Then a water-bird (Varuna) fleir near and said to him: "Satyakama" He replied. "Sir." --272 MANTRA 3 ब्रह्मणः सोम्य ते पादं धूवाणीति बूवीतु मे भगवानिति तस्मै होवाच प्राणः कला चक्षुः कला श्रोत्रं कला मनः कलैष वै सोम्य चतुष्कलः पादो व्रह्मण श्रायतनवान्नाम ॥ ३ ॥ माण Pranah, the Life Breath (the Vasudeva Kala of Aniruddha Padal पतु.Chaksub, the sight, theeye (the Sankarsana Kala of Aniruddha Pada) श्रोत्रम् Brotram, the hearing, the car (the Pradyumna Kala of Anuruddha Pada) # Manah, the manas, the mind (the Aniruddha Kala of Amruddha Pada). 3 "May I tell thee, friend! a quarter of Brahman (the Aniruddha Form)?" “ Tell me Sir." He said to him : "The breath is one-sixteenth, the eye is one-sixteenth, the ear is one-sixteenth, the mind is one-sixteenth. This is a quarter of Brahman consisting of four-sixteenths: and called Ayatanavat (having a home) "_273. MANTRA 4 स य एतमेवं विद्वाश्चतुष्कलं पादं बृह्मण आयतनवानि- त्युपास्त पायतनवानस्मिल्लोके भवत्यायतनवतो ह लोकाञ्जयति यएतमेवं विद्वाश्चतुष्कलं पादं चूह्मण पायतनवानित्युपास्ते॥४॥ इत्ययमा खण्डः ॥८॥ 4. He who knows it thus and meditates on the (Aniruddha) quarter of Brabman, consisting of four-six- ·IV ADUYAYA, IX KHANDA, 1, 2. 283 teonths, under the name of Ayatanavat, becomes possessed of a mansion in this world He obtains after death the worlds which are full of mansions; who knowing this meditates on the (Aniruddha) quarter of Brahman, consisting of four-sixteenths, under the name of Ayatanavat.-274. KRANDA NINTH. MANTRA I प्राप हाचार्यकुलं तमाचार्योऽभ्युवाद सत्यकाम ३ इति भगव इति ह प्रतिशुभाव ॥ १ ॥ 999 Prapa, reached. Thus taught by the Devas, Salyalama reache the home of his teacher Ha, then trazha Acharya Kulam, the teacher's home. #Tam, to fun, war Acliáry ah, the teacher. rar Ablas-uvada, Sad सत्यकामा ३O Satyakama भगत; &c 1. Thus he reached the house of his teacher. The * teacher said to him: "Satyakama!" He replied "Sir." --275 MANTRA 2 ब्रह्मविदिव वै सोम्य भासि को नु त्वानुशशासेत्यन्ये मनु- प्येभ्य इति ह प्रतिजज्ञे भगवास्त्वेव मे कामे ब्रूयात् ॥२॥ HERPE Brahmavid, the knower of Brahman Iva, lile Vai, verily, clearly. Somya O friend. I Bhası, thou shusest Kah, who (a Deva or a nad). Nu, now ST Tva, to thee WITH Anusa asa,, has taught TR Iti, thus The teacher said thou lookest like a knower of Brahman Did any human or super-human being teach thee" Satyakama replied "na man has taught me-beings other than any man have taught me" अन्य Anye, other than मनुष्येभ्य: Manusebbyah, than men इति Ith thus प्रतिमते Pratijape, he replied He replied "Bemgs other than human have taught What wa# would have dared to teach me thy pupil,' KIET Bhagavan, Sır. Tu, but Eva, alone Ne, to me, my 4 Kame, for welfare. 47 Brayat, say should teach 2. The teacher said Friend, thou shinest verily like one who knois Brahman Now who has taught thee me, ·284 CHHANDOGYA-UPANIŞAD. (a man or Deva)?" He replied "Beings other than men, (have taught me). But, Sir, for my good, you should teach me."-276. Nate. The last sentence muy also be traulted "Bat Bır you say benedictron for the completion of my lesire,' The blessing is required to make tlus koowledge complete MANTRA 3 श्रुत५ ह्येव मे भगदृशेभ्य प्राचार्याद्धैव विद्या विदिता साधिष्ठं प्रापयतीति तस्मै हैतदेवोवाचाल ह न किंचन वीयायेति वीयायेति ॥ ३॥ इति नवमः खण्डः ॥९॥ Srutam, I have leard. f Hi, because 5 Eva, alone # Me, by me TE-ETA: Bhagavad drisebbyah, from great men like you. arrafa Acharyat, from the teacher Hı, verily u Eva, alone fear Vidya, knowledge. Pacar Viduta, known: leormt ar Sadhistham, to real good: the best. aufâ Prapayatı, Icads. a Ità, thus A rasmia, ta lum (Satyakama) Ha, indeed, then PE. Etad, ibis (which was alreads taught by the Devas). Eva, even alone 19 Uvaclia, cand. Atra, here, I &. on account of having learnt from the Devas Ha, indccd, Na, not fa Kuchana, any बीयाय VIyaya, harni occurred इति ly, thus वीयाय Viyaya, farm, occuricu, a is, thus 3. " Because even I have heard from exalted 'ones like you, that only such knowledge as is learnt from (a regularly accepted) Teacher leads to the highest good." Then he taught him the very same thing, and (Satyakama) suffered no haim, (though he liad learnt from beings other than a tenclier), yea, he suffered no harm -277. Note - Tbo occult truth_"the Vidza lesent from an Acharya leads to the real goats- 18 at the foundation of the whole system of Eastern training Satyalimu had norer accepted the Deres ng bus teachers, they, out of their kindness taught him Iletice to make that teaching really fertil, he asked his own Teacher to confirm It, which hr gladly ajat MADUYAS COVNEYTARY Khande, Fourth to Nini Thu Ramyargı Vilyi-the knowledge of the Complete Bussolation, wbich relatex both to the Para and tho Apara Brahmat-has been sincribed in the prorious Khon las Tho brati now onters latna subject dealing with the Pam Brahmin exclosivaly, pridely the Midd or knowledge aboat the Dirine Quartersary-tho Chatarratti consisting of Y'Asadora, Pradyumna, Aniruddha Gau Saukerana. tt introduces the subject by the story of Satpaklo, giren in the al hbandas (from four lo pipc.)

·IV ADHYAYA, IX KHANDA, 3 283 {Srys an nhjector as it 18 not poss: ble to know whether a persOD 18 Brahmar 3 or not unless us Cotra is known bow is it that Satyakuma ws 121t1ated by Gantana for the 1oitiation of a bidra za prohlbited to this the answer is that the straight Pozwardness of Satyakima is telling I do not know my Gobro or clan shows that he must be a Bribnana lor truth unegg is the mark of a Brahmana Sodras are not straightforward The Vedanta Sätra also refers to this But suppose a person 18 straightforward and truthful does it necessarily follow that he is a non Sudra To this tbe Commentator answers with an emphatic yes by quoting Bama Sambuta ſt 18 thus in the Sama-Samhiti -"Straightforwardness is the prin cipal characteristic mark of the Brahmana (1 e of three castes entitled to the knowledge of Bralıman) the mark of the Sådm is that he 14 not straightforward Gautama (acting upon this universal mile and) knorta ang thus initiated Satyakima' (How could the Bull the flamingo and the Diver-bird teach Satyakuma? These 10 11 ration i animals) To this the Commentator answers - Vayu assumed tlie form of a bull the God of Gre ippeared himself 24 Agni, Brahma the four faced appeared as flamingo, and Varuna as the Diver biri anıl thus these four Deris taught Satyakamı Tlies the above wh ch 19 also & quotat on abows that the sun is not famingo nor {"Prin the divor bird as expluned by ankara The Bull tho Agol the Flamingo ant tuo Wator bird taught Satyakama o le foot of Brilman eich calle i respecthely / rak193 vat Anantnva Jyotis natan 1 Ayntana at lalaro the tr 4 ans of these berig thu tour foet of Brahman To this the Commentator replies - The fou umnes Prakasalat, Lizantzit tyousmat and Aintannat are tho epithels of the Lord tlori, and refer to the four forins of the Quarternay numely to Vasude a Pra Iyumna Antuddha and Satkar sana These four dwelling in the quarters &c and maling over them, are called also by the names of those places which etch occupies and rules (Thas a4 the ruler ol hashmir is simply called Kashmir alen tho Dako of Doon hire is calles! Doionshire al 90 60 18s lors de aro called bs na n u of the placon A&O). 8178 an oljector if the Bill &e here are Dev39 who taught Salsati na bow in It that Satyakin wha 14 tanght bv Navas themselve su to Gautama You are my only tercher--you only I sh should toach me" in taught by a higher Cnru I ko # Dova should not ask to he taught again by a lower Guru Ike R RIN A, 354 a Tena [langought ono pets the best Gura let him accept him as a Teacher witbont hesitation, To this tho Commentator replies These Davay lu not terch SatynkAina thinking that ther Tere 119 Ach rgus or spiritun! Teichers (they did not put theinselres forward as regular Terchers hul as czsurl girers of knowledge Flence Satyakima asked his Guru to tesch bim again and begged his permission ·280 CĦAÅNDOGYA-UPANISAD But is it not possible that Salyakáma took these Deyis as big Garus and learnt Divine Wisdom from them, and then again got the $3me teaching from Gaulana To this the Commentator answers If one lus obtained a better Teacher and has accepted him as a 'Teacher, let hin never desire to learn from a loter Teacher and even if he hears from Inım, he should never ask his permission, (to validate such teaching) Thus shows that a person may renounce a Gurn of the lower grrde for one of a higher grade The gradation of Garus is giren nesta Higher than the Alasters (Rtris) are the Devas, higher than the Devas is Viyu (the Olust), lugher than Viyu is the Lord Vynu (the God), there is no higher Teacher than God Thus it is in the Acharya Samhita One mi learn from a lower Gara even, but should nerer canlounit this hierarchy of Teachers It a Person has taken & Deva as laux Gaco, he cannot pay the same devotion toa Ilim Garu as bodoos to the Dora Batita Deva of bis own avoord teaches him como thing that does not mean giving up luis Rışı Guru The matu Kua dr closes with the words Atra ha na Luchaua riydya ita riyaya itu According to Sankara they mean “ Nothing was left out. But Wadha khors that this Is not the real meaning of these words "I'lle nords atr i hs na kiſichana visita mein "and to lum no harm occurred-fo- kus liesing from the Deras erd not CLUSC ng larin to hın The law of occult teaching is that ono should not learn from another teacher but from his own Gura Satyaksma boworor allowed hinsell to be taught by these Devas, with ont previously getting the permission of bia Guru This breach of discipline requireil to be soverely punished, bat u the case of Satyakima, no harm accrued because ho did not fully go to these to be taught, but they theinselves of their ora grace tanght bin TENTA KIANDA MAVIRA 1 उपकोसलो ह वै कामलायनः सत्यकामे जावाले ब्रह्मचर्य- मुवास तस्य ह द्वादशवाण्यग्नीन् परिचचार स ह स्मान्यानन्ते- बासिनः समावर्तयस्तरह स्मैव न समावर्तयति ॥ १॥ Ta Upakosalah. Upakosala (by name) Ha vii, mere expletives THE Kimalayanan ile son of kamatayana TV Satyakame Jabale, with Satyakama Jabala Braliniacharyam, for the sake of Brahmaknowledge or as a religious student 0074 Uvasa, duelt 1164 Sosya, he, (of the teacher) Ha a mere expleine Diadasa were maire Varsant, jcars wala Agnie fires To Parichaclara sended 7 Sa, he (the ten. FT Sma a past tense denoting particle=did van wafot Angan antes asinan, piher boarder pupils utas Samadsartajad, cher) Ha, bur

·IV ADHYAYA, X KHANDA 2, 3
287
W
allowing to return home after fiusling studies, like the giving of the diploma
of the completion of the course of studies in mordern times passing alam,
hom (Upakosala)! Ha, behold! A Swa a past tense denotais particle
Eva, even A Na not ATKAT 4 Samávartayatı sma, did not allow to
return, did not give him the final certificate, did not pass b m
1 Upakosala, the son of Kamalâyana dwelt as a reli-
gious student in the house of Satyakâma Jâbâla He tended
his fires for twelve ycars But though the teacher, allowed
the other pupils to depart, he did not allow Opakosala to
depart.--278
Mote --This Blows that twelve years was the general period to Anish & coarse
of stadies, and enter household life Average students were generally sent hack after
twelve years as graduates Oaly stadents of exceptional merits (Iibo Upakosala) were
detainer for post-graduate studies Upakosala however tuustool the intentions of ha
teacher Te thought ke was detained bccause be back not come up to the average standard
of tbo pagged students
MANTRA 2
तं जायोवाच ततो बह्मचारी कुशलमग्नीन् परिचचारीन्मा
त्याग्नयः परिप्रवोचन प्रबह्मस्मा इति तस्मै हाम्रोच्यैव प्रवा-
सांचके ॥२॥
a Tam, him (the teacher) strar Jaya, zhe wife, the teacher's wife ate
Uvacha, said a Taplah, exhausted through austerities grandt Hrahma-
char, the student geri Kusalam, properly, carefully at Agnin, the
fires Parichaclarit, tepded RT Ma not Tva, tly, gay
Agnayah, the fires quiet Paripiavochan, said, blame e Prabrohr, tell,
teach * Asnjal, to this (pupil) va It!, thus et l'asma, to bum (Upakosala)
091224prochya without teaching & Eva, cyon, however TV Pra
vasan chakre, went away on a journey, went to foreign parts
2 Then his wife said to him "This student is quto
exhausted with austorities, because he has diligently tended
your fires (But you have not taught him), and your fires
even though so well tended have not taught him
NOT
(at least) teach him
But Satyakâma, however, went away
on a journey, without having tanght Upakosala ---279
MANTRA 3
स ह व्याधिनानशितुं दधे तमाचार्यजायोवाच ब्रह्मचारिन्न-
शान किंनु नाश्नासीति स होवाच बहर इमेऽस्मिन्पुरुपे कामा
नानात्यया व्याधिभिः प्रतिपूर्णोऽस्मि नाशिष्यामीति ॥ ३॥

·288 CHHÅNDOGYA UPANISAD a Sa ha, he (Upah osala) tlien suunt Vjadhina, from sorrow, from mental dejection at uot being passed tugą Anacuum, to leave off taking food, to fast # Dadhre, made up luis mind ram huma rar Acharyajaya, the teacher s wife In Uvacha said Elia BralınıncharuStudent 4059 Ašana, take food, cat f Kim, why Nu, now 1 Na not WGIE Akuası, eatest tliou a Sa le Ha thien 7919 Uvacha sud 6 Balsaval, mans Ime, thesc E Asmm, in this To Puruse, man कामा Kamah desires नाना Nana many au Alyayah, going directions व्याधिषि Vjadhibbab, by discases, corrous at not getting the objects vf ray desires Arad Pratiparnah, completely full H Asmi I am 57 Na, not wort Afisyam, I shall cat Its thus 3 Then Upakosala, from sorion took into luis head to leave off eating Then the wfe of the teacher said to him “Student, eat Why do you not ezt?" He said "There are many desires in this man here, which go in different directions I am full of $1101s, (and so have no 1001 for food), so I do not taho food "-280 MANTRA + अथ हाग्नयः समृदिरे तप्तो व्रह्मचारी कुशलं नः पर्यचारी- द्धन्तास्मै प्रबूवामेति तस्मै होचुः ॥ ४ ॥ 14 Atha, then when the student bad fontslaed speaking Ba, then, Agnayah te the being moved by pity Santi-adire sald to cach other FRAKTU 7 aplah bia machårt tie student exhausted through austertres ut huwalam carefully properly 7 Nah us your Parichachart, tended & Hanta, now e dsmar to the student) 4 Prabravima may we teach (the knowledge about the luglies and the lower Brahman) 1t1 thus having nade up their mund 4 Lasma, to bem lla, then Ūchuh, they said 4 Thereupon the fires said among themselves “This student, has becomo crhausted througli austerities in serving us properly Now let us teach him" Then they said to hum -281 ALANTRAS प्राणो ब्रह्म के घूम खं बृह्मेति स होवाच विजानाम्यह यत्प्राणो बूझ कंच तु खंच न विजानामीति ते होचुर्यद्वाब कं तदेव संयदेव खं तदेव कमिति प्राणं च हास्मै तदाकाशं चोचुः॥५॥ fà quai uus: 110* ·IV ADÆYAYA, Y KHANDA 5 289 even 5 Ang Pranah, strengtli endowed with strength Breath The Life breath The Christ Brahma Braliman The lowet or Apara Brahman Kam, the Ka the joy Endowed with independent strengta and Joy is ka a Brahma, Brahman the Para or higlier Bralımai Kliam the Kha tle infinite Endowed with independent strength and wisdom is hha la chus स Sa, he (Upohosala) Ha, then 19 Uvacha sad AA Vijanami, i know W! Aham, 1 47 Yat what you have said) STY Prana Barhma, Praqa is Brahman Brahman is Plána or strength Kam, Ka q Clia, and a Tu, but Kham, kha 7 Cha, and Na not Vijanam, I know Iti, thus Te, they (the fires) Ha, then 9 Uchuh said un Yat what are Vava indeed # Kam Pat that g Eva alone w Kham Yat what. Eva, खम् Kham तर एवं कम् that is even Kr It thus Et Pr&nam, thic Cluel Bieath The Inn Baliman Chi and Ha, an cxpletive Asmai, to luin (Upako sala) a Cada then Akadama the full Visit the Supreme Brahman 7 Cha and Úchuh, said "Prâna (power) is (lower) Brahman Ka (Infinite Power and Joy) is Brahmin (higher), Kha (Infinite Power and wisdom) is (also higher) Brahm-ın " He said "I understand that Prâņa is Brahman, but I do not understand Ka or Kha They said "That which is Ka is indeed Kha. that wluch 14 Kha is indeed K?" They therefore taught him that the (lower) Brahmin was Prîna, and that the higher) Brahman was the All-luminous (Visąu) -282 Note The Power simply is Prâns-the Christ principle Dutatus ander the Suprem Therefore Prana or power is taught here as tho lower Brahman Wh le the Supretae Brahman is described by the two words Ka ond Eha Naw Ka mcana pleasure and tha means etber Upakosala therefore naturally asks how can pleasuro and ether be called Brahman He took Ka and Kha in their separate son989 and hence said I do not under stand Ko and Kha The fires therefore taught him that Ra and Kha were not scparato entities but Identically ono K denotes God as Omnipotent and all Good While Kha denotes Haas Oomipotent and All vise This mantra in fact teaches both about the A para Brahman and Pura Brahman The doctrine about Prina 18 teaching about lower Brahman, the doctrine of Ka and Xha otherwise Åksa is teachings about higher Brahman MADHVAS COMNDYTARY Note-'The teaching about Para and Apara Brahman 13 again resumod in this and five sphaeraent Ibandrs They give also the teaching abont the death and tho Path followed by the soul after death Thais done in the form of a legend of Opskosala The phrase Pranth Braboa does not mean that the attributes of Sapreme Brahaan are temporarily imponoil on Prins or breath but that I rång means here Power and it describes that Brahman 19 All power Hence the commentator says - 2 ·290 CHHANDOGYA-OPANISAD The plirase piano bralıma werns that Brahman 18 essentially power Kamenns tliat Brabuan 18 essentially Jou Kha that He is wisdom or Knowledge Tous Prana Ea and Kbu deschibo the three Attributes of God-Power, Bliss or Goodness and Wisd0d God is Ou Lipotent, all good and all wise. Bat the mere Power 89pect belongs to Pel!l2 or Chieł Breath also bat dle power is under the control of God. This the commentator protos by an authority The lower Brahman is Prida nho is the deity of power immediately, while Hart Himself 19 Supreme Brabman essentially All visdom and blisg and Tull (But this does not mera tbat God does not possess Power, or that Prins (this Christ) 18 Power ouly and lins not wisdom and Bliss God and the Christ possess all these three attributes in their fullness, with this difference tint God 18 independent, while the Christ is dependent upon God for the exercise of theso functions] The wise say that Ka denotes the independent inûnıto Power and Bliss wlule Khn means the full independent) ankande conjunction of Power and Wisdom Note-The word nalja is used in the verso which literally means "betongog to ono. own well, not dependent upon another hence indopondent Tho parna is tused in the Forse and means tall ---bat 1411 and Independent ara aynonymous The Supreme Vişnu, wliose esscutial nature is that (namely it is Ka-uncontrolled supreme porer and joy, and Kho--uncontrolled supreme power and misdam) is called sk$a-the All-luminous or All porsading Thas there are sud to be tiro Brahmans-Print (the Lower Brahman) and Âk‘da (the Higher Brahman; Thus tt 19 girl in the same (Sumn Sambiti) The toll known ineaning of the ord Prina is l'iyu (Therefore Upahosala) who was in doubt whether Ka and Klis denoted ttro diferent beings (or one) said I do not Herstand Ka and Kha" Mete-It doce not mean that he di I not know the ordinary mealage of Kaploatare and helbey to was in doolt whether K and Ela referred to the no person of to mo didercal persons Therefore to show the dentite of Kannd Kl the fin's Rud "That which is Kars serils Klon, that thel 4 Klin 14 rously Ka" Aete-Talinstabilabe tho conpirte identity 411 Eals Eba, AM 62 Is Ka, Or Ia bolero logic al 4 and all D I. A will ta trus only when A od Bare destinal, ·IV ADUYAPA, XI KIANDA'I, 2 291 ELEVENTH KHANDA MANTRA I अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य इति य एष अादित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति॥१॥ HY Atha, then after the teichung by the three Fues conjointly) lla, indeed at Enani, hım Upatosala) TT The Garliapatya, Fire. UUTET Anu-sasasa, taught me eft Prithivi, the earth The Vast The Lord called so because of His all-expausiveness a Agath orc, the Leader of Body. un Anuam, food, the Eater, the Destroyer e Adityab, the sun, the Eternal who exists from the begioning (ad11 It thuis Yah wlio tre Esah, this a Aditse in the sun The Solar Logos 754 Purusah Me spirit, the Lord possessing the six perſections 2727 Dresyate, is seen (by Divine or clairvoyant Visa) #Sah He 79 Aham I the Lord called Alian, or Supreme because He is not (a) inferior (ha=heya) and dwelling in the Garhapalya Fire R Asm, I am The Lord called asmı"I AM" # Sah, that y Eva, undeed a Abam, ! men Asm, I am a 111, thus After that the Gârhapatya Fire taught lum “Brahman is Vast (prithivi), World Guide (agni), Destroyer (annam) and Eternal (aditya)" As subjective Antaryânın (He is), the SPIRIT who is seen in the Solar Logos (by the illumined sage) He is the "SUPREME I AN,' He indeed is the SUPREME I AM -283 MANTRA 2 1 स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकीभवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुजामोऽस्मिश्च लोकेऽमुभिश्च य एतमेवं विद्वानुपास्ते॥२॥ इत्येकादशः खण्डः ॥ ११ ॥ Sa, he 4 Yab, who 098 Esam, thus, the all pervading aspect of Brahman as well ac His antarvamu aspect 07 Evam, thus far Vidyan, knowing उपासे Upaste meditater भाने Aphate, on the desiruction 495 Papakritya 1, the suful deeds Loki dweller of God s world 3 Ta Sarvamt avur eti, attain, life eternal a fria Jyok Jivati, livcs rcspicudent # Na nut UE Asva hız TE JET Inſerti persons, sorvaus alert Ksiyanto, parish 79 Vayao we (Firca) F Tam, lum (the Knower of this two fold Lord) 39455117 Upa bhuởjamah we guard We do not allow his servants to perish ER Asmın, in this site Loke, world WIMT Amusmin, an that Cha, also ·202 CENÅNDOGY A-UPANIŞAD. 2. He who knowing this thus meditates on Him, his sins destroyed, becomes a dweller of the world of God, gets life eternal, lives resplendent, and his dependants do not perish, because we gnard him in this world and in the other'; who soever knowing this thus, meditates ou Him.-- 234. TWELFTH KIANDA. MANTRAT अथ हैनमन्याहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥१॥ atha haenam, then to him अन्दाहार्यपचन The Anvaharya Fire. Anusatisa, Laught. माप Apab the waters, the Protector of all (घा-All पा=to protect), Feu: Dial, tlic quarters; the Guide (deáma=diretor, the Teacher) ** Nahsatrali, the stars: the Supreme King (la=not, hsattra=king Who lias na ruler above him) चन्द्रमा Chandramsh, the moon, the Delightful. The rest as above '1. Then the .Invdharyn Fire taught him :-" Brahiman is the Protector of all, the Guide, the Supreine Ruler, the Joy Eternal." (As Self Lo is) tho SPIRIT who is scen (by the illuinined sage) in the Lunar Logos He is Terily the "SUPREME I 19" Ho indeed is the BUPREUE I 1.-281. MAYTRA 2. स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः तीयन्त उप वयं तं भुजामोऽस्मिश्च लोकेऽमुग्मिश्च य एतमेवं विद्वानुपास्ते ॥२॥ इति द्वादशः ग्रण्टः॥ १२॥ TIe who knowing llim thus, meditates on Ilim, his sing destroyed, becomes a wellor of the world of God, gets lifo eternal, lives respondent, and lus dependants do not perish, because we guard him in this world and in the othier, rhoover kroning flim thus, meditates on Ilim.-28.7.

·IV ADIYAYA, XIII KUANDA, 1. 2.
293
THIRTEENTH KHANDA,
MANTRA I.
1
अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौविद्युदिति
य एप विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति॥१॥
शाहवनीय The Ahavaniya, Fire प्राण Pranab, the breath, the Powerful.
ATT Åkasah, the ether, the space, the All-pervading ůDy auh, the heaven,
the Brilliant Slaning One figz Vidyut, the lightning; the Conscious, the
Knower
Then the Āhavaniya Fire taught him :-“ Brali-
man is All-powerful, All-pervading, the Tuminous, the
Sentiency." (As Self, He is) the SPIRIT who is seen (by
the illumined sage) in the Deva of lightning He is the "I
AM." He indeed is the "I AM."-~~286.
MANTRA 2.
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकीभवति
सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुपाः क्षीयन्त उप वयं तं
भुजामोऽस्मिश्च लोकेऽमुष्मिश्च य एतमेवं विद्वानुपास्ते ॥२॥
इति त्रयोदशः खण्डः ॥ १३ ॥
He who knowing Him thus, mcditates on Him,
his sins destroyed, becomes a dweller of the world of God,
gets life eteinal, lives resplendent His dependents do not
perish, because we guard him in this world, and in the
other, whosoever knowing Him this, meditates on Him –287.
.
--
FOURTEENTH KHANDA.
MANTRAL
ते होचुरुपकोसलैपा सोम्य तेऽस्मद्विद्यात्मविद्या चाचार्यस्तु
ते गतिं बक्तत्याजगाम हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल .
३ इति ॥ १॥

·294 OHZÂNDOGYA-UPANISAD 1 Te, they (the Fires) Ha, then, having thus tauglit hem conjointly and severally 9 Uchuh, said PEA O Upakusal?! Esa, this ama Somya, o friend ! À Te, to thee TITAT Asmad Vidya, the secret Doctrine of "1", the hnowledge of the Antaryanın (the laner Ruter) Clia, aud MATT Átna-vidya, ilie doçtujue about the Atman"-God as thc Cosmic Agent, the All-pcrvading The words have been taught " should be supplied, to complete the sentence Thou must know motellectualis these two Vidyas, as we have taught The pruchcal method of their realisation by meditation, will be taught to thee by thy ieacher #1478 Achai yah, the teacher a Tu, but, alone a Te to thee tag Gatun, the method, the node of medication, and the goal Vahta, will say lu, clusTSUR Ájagama, arrived, came back Ha, m lime 19 Acharyah, the teacher a Tam, hm 978 Acharyab, the teacher TETIT Abhsuvada, said. TEFT Upakosala 3 It, thus Then they said "Frienů Upakosala, (thus hare ve tanght thee theoretically, the two doctrines about God, namely, that God is the "I" (the Inner Rulet of all souls) and that God is the "Atman” (the All-pervading cosmic agent) But thy teacher alone will tell thee the (practical) mode (of realising this teaching)" In ume his teacher came back, and said to him "Upakosala" .-288 MANTRA 2 भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वानुशशासेति को नुमानुशिष्याभो इतीहावे व निनुत इमे नूनमीदृशा अन्याशा इतीहाग्नीनभ्यूदे किं नु सोम्य किल तेऽवोचन्निति ॥२॥ # Bhagavah gir Iti thus fla, an expleuve Dragut Platigurava, be replied BET IT Bralima-vid iva, like a knoner of Bralıman 1 Some friend #re, thy ft bluklım, face wie Hbati, snues kab, Nu, now a particle of interrogation May 5, thee WENUTE Auugasna, has taught Is it a human or a divinc being? 11, thus lal, wat (wat or asura) III, nost 7 ald, mc waitrean Anus sylt, can teacht Blo, O Sir! Iti, thus thaic, tlic dus ellers of this (tial and of the luter (1) planes; men end demon. la indecd HET Nutah bide and demo hide theoisekes before thee are not capable of teaching u thy I he Devas alonchic taught me Imc tenc (pouting to 11e fires), tlic prestdug devas of these Nanam, mdeed.ceramy trupa Both mchi presence ·IV ADHYAYA, XVI KHANDA, 2, 3. 295 C Idrsah, like these (visible fires in the colour and brilliancy). THEOT Anyadr sab, but unlike these (Gres, because they were endowed with an organised form, with bands, head, feet, &e ) Iti, thus tha, here (before his teacher) pro Aguin, the fires, (as his teacheis) ya Abhyade, sard (Upakosala). f# Kim, what. Ne, now A Somya, friend Fotod Kila, verily a te, to thee Avochai, they said It, thus 2. He answered "Sir" The teacher said: "Friend, thy countenance looks bright as that of a person inspired Now who has taught thee (a Deva or a lower entity)?” Upakosala sanel “ What (lower entity) can dare teach me, Sir? Men anı) asuras Inde themselves before thee The (presiding Devas of) these (fires) verily taught me They were (refulgent) like these, but unlike these (as they had hands, feet, &c)" Upakosala spoke about the Fires before bus teacher The teacher said What, my friend, have these Fires told you 289 MANTRA 3. इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचन्नहं तु ते तद्वक्ष्यामि यथा पुष्करपलाश प्रापो न लिप्यन्त एवमेवं. विदि पापं कर्म न श्लिष्यत इति धूवीतु मे भगवानिति तस्मै होवाच ॥ ३॥ इति चतुर्दशः मण्डः ॥ १४॥ aldau, this Iu, thus Ha, indeed a Pratijajne, replied hc Upakosala told him all that the Fires had taught him mar Lokan, the worlds the supporters of all, namely (1) the Praira, (2) the All-pervading Cosmic Brahman=#, (3) she Subjective Sell, the Antar yamia Brahman= ** Vava, verily These three certainly ought to be known किल Kila, ndced सौम्य Somya, Frend R Avocian), they said Thiese, of course, thuu should knowo, but not mentale upon 101 take as thy goals #Anan, I Tu, bur Tc, to thee 10 lat, flat Vaksyou, will teach ! will tell thee that who is to bc neditaied upon, and the path and the goal which is to be reached He praises the leading thai hc 25 going to give 40 Yarba as GRT TETT Pjiskara (lotus) Palasa (leaf) 2 Apas, waters 4 Na, not from $lisyante, cling to Evam thus Evam, thus a Evanıvıdı, in the person who) knows thus y Papam, the sinful Karma, deed # Na, not. papa Blisyate, cling 11, thus Bravilu, teach, tell Mc, to AETH Bhag våt), sir Itı, thus a Tasmat to him to the teacher) Ha, indeed 70 Uvacha, he said me $ ·294 ORHÅNDOGYA-UPANISAD Sony 7 #Tc, thie; (ilie Fires) Hy, thien, laving thus taught hims conjonely and se erally sy Úchuh, said he o Upakosala! T Esa, this are O friend ! À Te, 10 thee fear Asmad Vidya, the secret Doctrine of"I', the knowledge of the Antarjamu (the lnoer Ruter) Cliq, and uma Atma-vidya, tlic doctrme about the "Åtman"-God as the Cosmic Agent, thic An-pervading The words have been tauglit" should be supplied, to complete the sentence Thou must know intellectuall these two Vidyas, as ule have taught The practical method of their realisation by medication, will be tauglil to thee by the teacher rará Áchaiyan, the teacher 7 Tu, but, alone a Te lo thee en Galim, ihe acthod, tlie node of meditation, and the goal at Valta, will say In, thus #1179 Ájagama, arrivcd, came bach Hr, la time & Acharyal, the teacher a Tam, kom 4 Acharyah the teacher Tor Abliyuvada, sud TTT Upakosala 3 Ill, tlius Then they said “Friend Upakosala, (thus hava we taught thee thediétically) the tno doctrines about God, namely, that God is the "I" (the Inner Ruler of all souls) and that God is the “ Åtman” (the All-pervadıng cosmic agent) But thy teacher alone will tell thee the (practical) mode (of realising this teaching)" In time his teacher caine back, and said to lum "Upalosala" 1-288 MANTRA 2 भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वानुशशासेति को नुमानुशिष्याभो इतीहावे व निह्नत इमे नूनमीदृशा अन्यादृशा इतीहानीनभ्यूदे किं नु सोम्य किल तेऽवोचन्निति ॥२॥ Bhagavah sır Iti, thus Ha, an explelive TVF Platigagrava. he replied HEF Brahma-vidjva, like a knowcr of Bralme * Somya, friend le thy e Muham, face uffa Bhati sinnes Nu, now a particle of interrogation Tva thee UGTUH Anusadasa, bas taught Is it a huinan or a divine being? Iu, thus lah, what (man or asula) NU, 601 RT Ma, me EZT Auus syal, can teach? Blo, O Sir 1 lt, thus thavc lc dwellers of this tha) and of the locory (ava) planes, men and demon la indeed farga Nehnutah hide Both men and demo s lude thetuselt es before thec ac Bot capable of teaciung » ily prescrice I he Devas alone have taught me [mme, these (partmg 10 the fres). the presiding Jevas of these GE Nigam, indeed, certaiols ! # Kab, who ·IV ADAYAYA, XV KHANDA, 2, 3, 4 297 MANTRA 3 एतर संयदाम इत्याचक्षत एतर हि सर्वाणि वामान्यभि- संयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद ॥२॥ Tag Etam, this (Persou on the Eye called Vamana) 7 Samyadvá nab, the Sariyadvama Tul, Ibus gà Achaksate say (the wise) par Etam, tothrs हिHI, because सदागिSirvani all वामानि Vamani, blessings, beautiful things श्रभिसयन्ति Abhisamyam approach go towards, enter, Sarvani all, enan, him, Vamann, beautiful things य Yah, who एव Evam, thus वेद Veda knows He who gives 2 The wise call Him the Samyadvâına (the Most Beautiful), because all objects of beauty enter into Him All beautiful objects enter into Him who knows Him thus -292 MANTRA 3 एप उ एव वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद ॥ ३ ॥ एष Esah, thus TU, indeed एवं Eva, alore चामनी Vamaur, the giver of beauty called Vama नयति Niyan, lead causes to be obtained The word Våmann is a compound of Vama 'beauty,' and "' give beauty to all beautiful beings and objects, such as Lakaini, &c, us called Vamanı-the Giver of Beauty 3 He verily Is called Vamani (the Grver of beauty) because He alone gives bcauty to all Ho who knows Him thus gives beauty to all (beings inferior to himself)-293 MANTRA 4 एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद ॥ ४ ॥ XTRÊ Bhamayih, the Shining the Resplendent @ Bhalı, shines सषु कोकेषु Sarsesu Lokest, in all worlds 4 He is also Bhamani (the Resplendent) for He shines in all worlds He who hnows this thus, shines in all worlds-294 ·296 OHHÅNDOGIA-UPANIŞAD. 3. Upakosala answered: "This" (repeating all that the Fires had told him). The teacher said: "My friend, they have verily taught thee the knon ledge about the Worldsuppoters, but I shall tell thee (the goal, the path and the method of ineditation) As water does not cling to a lotus leaf, so no sinful act elings to one who knows Him thus He said : "Sir, tell me." He said then to himn --290. 11 FIFTEENTEI KHANDA. MANTRA! 'य एषोऽतिणि पुरुषो दृश्यत एप अात्मेति होवाचैतदमृ- तमभयमेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सर्पिोदकं वा सिञ्चन्ति वर्मनी एव गच्छति ॥१॥ Yah, who Esah, this at nilar, minn wafu Alsini, (111) the cye go4. Purusa, ilie spital, the person van Dşiájate, is seen (through divide clairvoyant vision) te Lszh, thus an Am, the Self (called Vamana) It, thus Ha, indeed 3919 Uvacla, he end Ered, this way Amritam, the immortal, eterually free His own nature 44 4bhayam, leai. less Etad, this agt Bralıma thic Bıahmun, the full fall Perfect10119 THE lu this (Lord) # Na, not fanen Kichina, anything fauna Glisyalı, cling The Lord is untausted and unlaiptable: free from all attachments therefore fa Yadı, if The Commentator Vedes aththa evidently reads ac. and explains it by T Because !!, becau e such air tutamtable Person d'weils mette eye. 19 Ap, eve WAT in (dis (eyej FFC Sarpır, burrer 47 Va, or 759. Udahan, water सिति Sinchall, any one drops बमनी Vailm2nl, or typu sides Ny Eva, indeed meana Gachchhati igres 1 (He said) This Person who is seen m the eye is the Self (called Vkmana) This is the Immortal, the Fearless This is Brahman Nothing clings to this Because (such a Porson resides in the eye) therefore if any one drops melted butter or water on it, it runs away on both sides (and does not cling to the eye).—291 Flat, ·IV ADNIAVA, XV KIIANIA, 2, 3, 4 297 MANTRA एत संयद्वाम इत्याचक्षत एत५ हि सर्वाणि वामान्यभि- संयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद ॥२॥ $76 Etam thats tre sou in the Eye called Vtruana) 4314 Samyadvamal. the Samyadı ama 111, thus ATTET Achaksate, say (the wise) et Eta », to this हि, because रााषि Sirvant all पामानि Vamani, blessings, beau11- ful things अभिसयन्ति Allusammyan, approach gu towards, enter, Sarvartin all, enani, hum , Vamani, beautiful thing य Yah, who 9 Evam, thus Veda knows 2 The wise call Him the Samyadvâma (the Most Beautiful), because all objects of beanty enter into Him All beautıful objects enter into Ilim who knows Ilim thus --292 MANTRA 3 एप उ एव वामनीरेप हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद ॥ ३ ॥ एष: Esah, this TUndeed एबEva, alone बामनी Vamant, the giver of beauty called Vaman. Agta Nayatı, Icad, causcs to be obtained The word Vamant is a compound o Vama' beauty, and " give beauty to all benutiful beings and objects such as Laksini, &c is called Vamanı-the Giver of Beauty 3 He verily is called Vamanı (the Giver of beauty) because Ho alone gives beauty to all He who knows Him thus gives beauty to all (beings inferior to himself) -293 MANTRA 4 He who gwes एष उ एव भामनीरेप हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद ॥ ४॥ भामनि B] amar th, the Shinsng, the Resplendent भाति Bhan sunes सर्वेषु लोकेषु Sarvesu Lokese, in all :Rorlds 4 He is also Bhâmanı (the Resplendent) for He shines in all worlds He who knows this thus, shines m all worlds-294 ·298 CHHANDOGYA UPANISAD MANIRA S अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च नार्चिपमेवाभि- संभवन्त्यर्चिपोऽहरहून अापूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्पडुद- डेति मासारस्तान्मासेभ्यः संवत्सर ५ संवत्सरादादित्यमादित्या- चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषो मानवः ॥ ५ ॥ Atha, then, now 9739 Yat U Ch=Y1d5 7p, though, whether एवं Eva, esen fra Asmin, on bis (dying) On the death of such an initiale Savyam, death ceremonies, obsequies lhe rites regarding the Sava or the corpse * Kuivanto, (lis hinsfolk) perform 39 Yat U Cla or though or R Na, not On the dylng of such wisc one whictlicr their people perform the obsequies or not, still they, through the grace of God, and His power, find their path illumined by the light of else lieart, and througl the Brahmanadi they pass out of the body and reich Arcliis fog Archisam the higher wo la callcd Archus (the plane of ether?) Eva even HERTIPT Abbisambhavantı, reach. The Archts plane is two fold-called the plane of Agni and the plane of Jyotis See the Gita Dwelling in this Archis world for a wiule, they proceed further to the Ativabıka Vayu Loka and the ice 10 the Deva Lola presided over by the deity called Ahar, (the Day) अषि Archisah from the Archis plane (the Ray-God) TT Ahar to the plane of Ahar (the Day God) Abnah, from the Alar plane Y Åporyn mâna paksam to the light plane presided over by the dery of the light half of the moon (the Fortnight God) Åpory mina paksat, from the Fortnighth planc यान् Yan, those which पद मासान् Sad Masan six months € Udau north a Et, goes (the sun) The plane of the six na thorn monthly ruling deuty ETA Tan, them T Måsehhyah, from the months free Samvatsaram, to the plane presided over by the deity of the Year From the Year plane to the Lightning plane, then to the Varuna plane, and then to the Prajapati plane From this plane to the plane of the su सवरसरात San vatsarat from the Year plane PIER Adityam, to the plane of the Sun TERT Adityat, from the Sun plane 15 Chandramasam, to the Moon plane 984 Chandrunasal, from the Moon plase after passing through the planes of Vaivaulara, lodra and Dhiruva figa Vidyuta m to the plane of Bharati (Saraswait) called here Vidyut Then rar purusah, her ljusband, her Lord (namely the Lord Vaju-Brahma) y Manavalı, the servant of Manu, the beloved minister of the Lord Magu Manu is here the namic of God-the Thiaker The beloved of God is Viya (Christ) This is why Christ is called the son of Man-the son of Manu, the son of God Now when such persons die, whether their relations) perform their death ceremonies or not, they go to the ·IV ADHYAYA, XV KHANDA, 5, 8 299 plane of the Ray, from the Ray-plane to the Day-plane, from the Day-plane to the Bright fortnightly plane, from the Bright-fortnightly plane to the Northern six monthly plane, from the Six monthly plane to the Arinual plane, from the Annual plane to the Solar plane, from the Solar plane to the Lunar plane, from the Lunar plane to the plane of Sarasvati, (from that they reach to the plane of the chief Väyu) who is her Lord and beloved of God -295 MANTRA 6 स एनान्बूह्म गमयत्येष देवपथो बृह्मपथ एतेन प्रतिपद्य- माना इमं मानवमावत नावर्तन्ते नावर्तन्ते ॥ ६ ॥ . इति पञ्चदशः खण्डः ॥१५॥ Sab he (Vayu, the Beloved of God) par Enan, them, the souls of the wisc who had reached Him, whether they belong to the class of Symbolworshippers (Praukalambapas) or the non-symbol wors bippers ब्रह्म Braha man, the Vayu takes the souls of the non symbol worslappers to the Supreme Brahmar, and the symbol-worshippers to the Karya Brahman Tah Gamayalı, leads (Vayu) Tsah, this 2949 Deva pathiah, the path of the Devas the path guarded by the Devas 5147 Brahma Patitaly the Path leading to Brahman par Etena, by this (path) hialu verily प्रतिपयमाना'Pratipadyamanah proceeding 97% Iniam this ATATANSE Manavamåvartan, the Samsara, the rouod of humanity Na, not na Svartante do return ATT Navartante do not return 6 He leads them to Bralınan This is the path guarded by the Devas, the path that leads to Brahman Those who proceed on that path, do not return to this round of humanity, yea they do not return --297 BADHWA'S COMMENTARY Note- All the Fires jointly thus taught Upakosala the knowledge about the Pars and the Apara Brabm12 in a general and colloctive way In the subsequest three Khondas each Firo teaches soparately and Brahman is described in detail each Fire teaching 000 aspect of Brahman Thus the Girbapatya fire says Earth (Prithivi) fire (Agnu) food (Andam) and the sun (Aditys) are my (forms) The persoa that is seen in the sun, I (Ahad) am (Asmı) he Now this verse in its literal meaning as gren above conveys altogether wrong motion The words Prithivi &c do not mean bere Earth etc, but they are ames of the Lord Primarily like every word they denote certain attribates of the Lor, secondarily they have come to be applied to earth fre &c Slmlarly Abam Asmí does not mean I am but it is also a name of God Similarly in Kbauda 11 tbe Antiharya fire teaches about Apas (waters), Dusah (quartero), laksatra (stars) and ·300 CHHANDOGYA UPANISAD Chura (tuoon) These words Ap19 &e ita not noin here waters do but are also the names of the lord Thu khasilya Ore teaches in khan in thirteenth about rira 11441 ulau, vidyut These are ! 10 of the Lºrd, and donut mean the litt nth the ethier, the heaven the lightning The commeat to allows this br quinting nn authority Thus it is in the 'i'attua Sulanti "The Loud Vinnu !»cille 1 Putimi becanse of lI19 expansioenen (puithu = capius) He is called Agul sunt ir, bet ruse lle is the leader (netu) of the Borde (angn='s microone and macrocosmnc) Ic is calle l annan, Veeause lle always 19 the Duter (atrı=Pertei, destins cu) He 13 rallel daty a license lle exists from beyenneng (@di=beginiug)" Tate -The force of the alls tyap in Rdtyap ly that of existing Ho is sinirls culleil Apas, becausc Ho protects (Pacto protect) all fully (Å=fully) HP 14 -elso called Dis because He duecte (desma - dnecting, gudmg) all leis cilled Nikşatı , bociuso lle lins no (n=nn) ruler (Kyntıl=ruler, king) acı Hım (Ha 19 the Supremo King Ho 16 called Chondrumas, because He is bliss (chud=to be happy) He 18 called Pru, because Ilı form 18 fouer (prana=pawei lle is called Âkuda, because He fills all (1=all, kusa= to fill, to pers ade) He is called Dy an, because this form 13 Luminous (div=to shrnel Ec is called Vids ut, because Re koors (d=to know) all Note The commentator next tales up tho sentences that which is in the Sun, that which is in the atoon and that which la In the Lightning and shows that they do not establish the Iclentity of the three firey Gathapatya &c with the Purasa in the Sun &c, as has been taken by Sukara "He who is in the Sun, the Naon and the Liglitning, is the Suplennu llai, beuing those names (af Surya, Chandra and Vidyut) He is called Alum, because He 18 the Supreme (1=1101, hain=besom inferior) He dnells (as the Autuvamı) in the Garlipata do Th11s it 18 1il the Tattva Sainluta Note --But nay not the bruto be explained as establishing the identity of the Jitab in the Darhanatya te with tho Jivas in the sun be? That is the dirt in the Gerhapatya the Java in the Antanarya Bire is the same as the JuaIn the moon anil sa on To this the Commentator h2yk - If the New be taken that the Sruti (intends to) estublish the identity of the Jive (in the fire and the sun &c), then the separate mention of tho Purusa in tlie Sun thic Purig in the Moon the Purusa in the Liglitning (all tlie three used in the Locaine case ya est ditre purush c) would not be appropriate, but the dominative case would linse been ured-the Puruşa trho is the sun, thie Puth, who is the moon, the Puruet who is the lightning) Hiro is the same as the Jiya a son ·IV ADRIAYA, XV KHANDA 301 Note - The Locativo case Fond establish only the identity of the Paris witho sun &e, but not of the I trui ho 18 the sun &e But if the words aditya &e be taken hero 28 meaning the physical orls of the sun, oon &o, thon tho principal meaning of these words has to be needlessly given up These words aditya &c, decote ConsCLOŁY Deings and not tho vcholes in which they manifest But it may be said the phrase aditye purusa means Bralunan who is in the Jiva called Aditya and the brati intends to establ sh the identity of Lly Jiva sud Brahman Then also arises this inculty in the arnti ve and saltya chandra &c, mentioned in the nominative case also showing that they refer to separate things Therefore the Commentator says - (The Saati ürst says)' Prithvi, agn, appam, ditzah (IV-11-1), and again further on it anys "ya eşa aditye puru ah dragyate (IV-11 1), thus the object denoted by the word dityah must be separate from the object deuoted by the phrase "the Parlişa ta thie aditya' for the meuung of the word Adits ab in the nominative case cannot be the same as that in the Locative They must refer to two distinct objects (The construction of the Vantra necessarily leads to this interpretation) Note-In taet the wori adityah used in this verse in the nonunative case mit denota a being diferent from that referred to in aditye in the locative case The two campot he one Therefore the heing referred to in the dest part of the mantrı 19 not referred to in the second part of tho suwe If aditya (nominative) means God then aditye (locative) cannot near God (for then it would be absurd to say the Puru a nu God ) In faot ve aro obliged to take the words aditya chandra and vidyut la two scuses though ocouring in one and the same sentence Thus in Vantrul of 11672/n 11 tlo word niya ncours twice first in this nominative case (in the phrase rasafrani ) and aguu in the locative cns (11 the phrase u T R 954 ) l'he first aditya 14 pelanned as being the pride of the Supreme Brahman the secdyn as the name of the Solar Jogos (a Jiva) an which dwells the Brahma Sumlarly in Vantra 1 of Khanda 19 and Mantra 1 of Ebar la 13, where words chandramas and Ryat are similarly used The general ruloof enter pretation is that if one and the sine tvori necors twice in the same sentence one mein ing alone is to be g ven to at in both places u dless there be some indicatum to the coitor, Ilere ne have given two different meanings to one and the same ward-lapcapse there is such a contrary indicating in the difference of the eages in which thoga words are used one being in the noninative ease the other baing in the locative rase Hence tha Oom mentator says - Therefore it dics not establish identity (either of tso Jaas ol of the 11in and Brahman) Note -- Therefore the phrase bo lam asm of this wintra cloes not establish acientie), hecause of the thsurdity to aliel th 15 Itterpretation would lead the phrase therefore is an ovelamatio by Wielorul as fuger Raler (Llary&m in 2nd He says I am the same Aha tho Suructe Ian free from a limitations Therefore the commentator KAYA The Phiase sa Lil alan 99011 I am He indeed is used to express the absence of all differences with regar i to the Anfais umin Lord Tbo Astarybos withia the Solar Logos sod the Aataryawiu within the Githapatyl Piro 19 019 and the same Lord without the slightest difference. Toonrases are usod 10 Mantm 1 of the Kharias 11, 17 and 11 - Aamely (1) 50 bam asm1, (3) SA era a la B901, ·309 C#HÅNDOOY A-UPANISAD Rzy Intl Tho first phraso (so han asını) declares the indentity of the Antargamin in the Solar Logos with the Antargimiu in the Gurhapatya Fire The second phrase (62 enn aham A$iui) eorphasises this identity, deelammg there is not the slighest shade of difference between these tro Åntarfimis But would not the first phrase (so ham 15ml) which is in a pery emphatic form be stuctont tn indinta 1b olata identity what is the necessity of the salond phr150 (81011 aham asmi)? To this the Commentator replies - Though the first plutse" so'ban 1871" was sufficient to denoto identity, yet the second phase denotes something mouc (it is pot merely idontical, but absolutely ulonucıl, vithout the slightest difference) Norcover tha phrases like so him asmı' never denote the identity of the Jint and Brahman hut declare the identity of the Antaryâmın in all Jiras He alons is entitled to All Jiras bayo consciousness because le has attcred in the begina 8 I am I The Commcntator again quotes the Sima Srbita in support of this view The words alının "I," asm. "I am,' and the nest are primarily applicrble to the Anthryamu 'ilone (the God as the Inner Guide of all Solile) They secondarlo appl- to the Jivas, because every Jha is in (indissoluble) relation with the Åntary imın (the Highest Self of all Therefore these words (alat 'I' asmı "I am") &c, found in the Vedas denote the Lord H 11 (alone) zu His aspect as Ântaryamın *The Lord Janlıdana'has two aspects) ono the All poriadang (cosmo logical) the other the Self on Atm un nspect (Psychological) Thuo secondthe Sell dwelling within all souls-IS denoted by the words like "T "I am' lc Thus the l'ires taught Uprl ostin these two aspects of Vişnu' Thus it is in Som Samlet The Priso va asyr apara purush ksiyantu (Vantra 2 Khanda 11) as explained by bankart is melaning his lower generations- e descendantu perish not The word aparu-parus zh does not mean descendants but sorrinte He neser losca his sentants— e ho luns alts servants to help lim This is the meanug of the words "nista pırı do' The Phrase lohi hhas ati' of the same mantra (IV 11-) merns "he goes to the worlds of the Lorli e to Vaikunthu cc) (When Satyatut retaras from his journcy ho finds Uprkosala shining with aspins tion and he asks hin Ylio bas taught him Lpakosala ases the wonly honumi nuslaytd hoiti And then aro aged the words & Fosa nibnute They are taken to inean bs Faolara la conceals the fact as it were It 18 not a rery happy rendering ng itimpatog to Opahosila a very ignoble motive 12dbsa giros the follossag explanation) The word illuse is a compount of two words tha anclava E+=5677 mens 'Lucre, in the pligsical rorld, the mortal world It meins the dwellers of tle physical plane E meuns Totver the dwellers of the lower planes tais thus means men and 3901-18 (asuris modsellers of the lower planes like pitila &c) The whole sentence 19 afeger, it incans 'the wea and denions verily Lide tlenuseli es before (in the dul) 4 ·IV ADHYAYA, XV KIIANDA 303 you Sır, (for they cannot terelt in your presenco) They are not capable of teaching Pic efore (in' 111 den brug erclu ledd D is alone hre trught me This is that Uprkos ila me int Tho word in the above means 7 or alone Tbo pltr350 EUR 14TZAT is soul in Mantra % of Kh311a 14 Accord ng to bukura t 19 translited Ara tb sa flros other thau fires ? This interpretation impates tho motive of concealment to Uplosal1-a very unworthy notive Their real meaning is given by Vindhvi - RCUT "like these' - the Dei is who taught me were sluining ones like these material fires their colour being bery ind slanung EZT "unlike these "--tho Devas hores et secro unlıko tliese pln sical fires because they had hand, fect, &c Tlus ls of course for bolter explanat on than that of oular3 JTO *134 the mean log is that Uprosla does not actually conceal the fact nor too ho plinly a vont whint the freshnd told him Upakosala s13 Thorn fros bains ten le 1 by me erplain! Ito mn «h31*3 078931nz yıl thoss aca trembl or with four ns it were nor, though thoz were qu to unlike this brfora - th th $ la TIO* ho pou tej to the tree hintin19 it were, at whitho mnat This explanation not only implies that Upilozala lund . g ity consecten beonas ho 19 trazat hy tho Oru bat tha thu Oras thrthelyrs win ara l'ai woro frillian dunian dcing Satyakamı who belonged to the class of Rials ens Tieres De na Dutas belong to a bigter order thra Sztybinia Ris and a Deri always has a right to teach, wbero Ristny teach though tho layer of this propositiou rould not bo trao The Commentator now 57ves a rosson why the words Prithiri &c aro namos of God Becanso the God has all names lihe thaeo of Chandra &c. (thereforo Clio words Pritam &c arc names of God in the Ilig Veds it is said " Who nlone 1179 all the names which sepiratoly belong to each Dera'-which proves thint to Vişnui Lelongy all the nanas WADUITAS COVEYTARI (10 15th handa.) Mote-Thin Khand shows arst that tho Lord har His residence in the cro. Siaco nothing can talnt tho Lord tho cso the residenco of tho Lord) acqulrcs something of this alvino attribu u of untaintability Thus it is in the Vah Kurms " Thut untuntability of the eso re the result of its being illo residence of the untuintablo Lord (Suela 13 she glors of the Lorl) that by being Hi residence the eye lins becom antamitable among all things Idor tion there wo to that can calle laua the Supretog Sell Mote-The picture on the retina 19 certainly terg 67:211-a cero ciniataro only- Adott (which is also eo of the wel vanal Bat it bas ita ttbo wolo doirongo. This 1*ita thoor el 4de holes Hy batth #mo la o the portion the rutina # der to Rok this is one of the greatest clotles of tho Creater the story of the Delineareason partly hard apostle Pact tio Conmentator bell cs; lains tho pbtu Mauan Ararla of Santra C. Tbo onlinlaara d xuntsean appoetalalng to Saat Meipub by saatuan. Dat isa ita ordleary meaning of bansa ·304 CHHÅNDOOYA-UPANISAD Tho phrase " Manavam Avartain " JS a compound fern, and means "the place where men (Unnavah) whirl lasartınte, constantly come and go)" The ordinary compound sould have been blanaivartan, the in the text 18 Vedic arcbusm Tho knowers of this Vidyi do not come back to this whirl of humr nity (t e, to this Sausim] As it is said "Ile who haois the Vamana residing in the eyes, is not born agun Ho becomes freed from this Sam adra so difficult to cross, and quickly attains the Lord Vamana Esah SIXTEENTH KHANDA. LLANTRA एष ह वै यज्ञो योऽयं पवत एष ह यन्निद सर्व पुनाति यदेप यन्निद५ सर्वं पुनाति तस्मादेष एव यज्ञस्तस्य मनश्च वाक्च वर्तनी ॥१॥ 94 Esah this Ha, mdeed, Vas, verilya Yajnah, the sacrifice, the sanctifier. Yab who, the Great Vayu Ayam, this a Pavate. purifies. Esah, this (Vayu) Yan, moving, passing * Idan," this Sarvam, all gama Punatı, purifies 41 Yat, becausc. this. Yan Idam Sarvam Punatı, moving purifies all this FIAT Pasmat, therefore Esah, this Eva, alonc yn Yajñah, the Sancufier the Redeemer a Tasya, his 6 Mauah, the mind. Aro Vak ibe speech at Vartan, the two feet, (the instrument of walk, vat 'to walk, to move') 1 Verily, lie who purifies (Váyu) is called the Sanctifier for he, by his vibrations, purifies everything Because he vibratmg purifies es erything, therefore he is called the Yajña (the vibratory-purifier) His (Váyu's) two feet are the mind and the speech (of the holy priests) —297 MEANTRA 2 तयोरन्यतरां मनसा सस्करोति ब्रह्मा वाचा होताध्वर्युर- द्वातान्यतरास यनोपाकृते प्रातरनुबाके पुरा परिधानीयाया व्रह्मा व्यपवदति ॥ २॥ T Tayoh, of these two (feet) RF Ang ataram, the one. 1 , the right foot Haar Manasa with mind by mental activity and by keeping silent U Samskaroti, worships BT Bralimathe Brahmå priest. पाचा Vacha, ·IV ADHYİYA, XVI KHANDA, 2, 3 305 by speech, by the recitation of the mantras, Fat Hota, the Hotri priest. Adhvaryuh the Adhvaryu priest. Entar Udgata, the UX atra priest Anyataram, the other foot, the left fool) Sa, le (the Brahma piest). 4 Yatra, when an Opaksite, being commenced (case absolute) stargach Prataraquvake, the Prátalanuvak.ccremony (case absolute) gu Pura, before qurtara, Pardliannyayah, of the Paridhantya lymos: the Japa of these Riks marks the end of the lite SET Bralima, the Brahma priest Tea Vyapavadatı, utters speech 2. The Brahman priest worships one of them (the right foot) with his mind; the Hotri, the Adhvaryu and the Udgâtri priests worship the other with words. When the Brahman priest, after the Prâtaranuvâka ceremony has begun, but before the mental recitation (apa) of thc Paridhâniya Riks atters speech ---298 MANTRA 3. अन्यतरामवे वर्तनि५ सशस्कुर्वति हीयतेऽन्यतरा स यथै- कपाजनूथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञो रिष्यति यज्ञ रिष्यन्तं यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति ॥३॥ TE Anyataiam, tlie orber (the Jelt foot) 87 Eva, only day, Varta- Testira Samskursanti, perfect worship (the Hotfi priests). a Hiyate, is lost, s mjured because one part of sacrifice is omitted 60 Anyatara, the other the right foot) Sa, that. Yatha as pat, etc. the one-footed person Vrajan, moving, walking (is Injured) Rathah, a carriage hy Ekena Chakreņa, by one wheel वर्तमान Varta mapah, going firara Risyatı, is injured ta Evam, thus 4 Asya, his 45 Yajnah, the sacrifice Risyatı, is injured Yajñam Risyantam, the sacrifice being injured. THE Yazamioab, the performer of the sacrifice अनुरिष्यति Anursyat, is noured as a consequence Sa, Bc Er Istva, by having sacrificed Targ Paplyan, a more soner, a wurse HET Blavatı, becomes 3 Then (the Hotri and the others) perfect only the left foot, and the right foot is injured As a person, walking on one foot is injured, or as a carriage moving on one wheel is injured, thus his sacrifice 18 injured The sacrifice being injured, the sacrificer is consequently injured He having sacrificed becomes a greater sinner.-299. him, the root एकपात् Eka- ·306 CHHÅNDOGYA-OPANISAD. MANTRA 4 अथ यत्रोपाकृते प्रातरनुवाकेन पुरा परिधानीयाया ब्रह्मा व्यपवदत्युभे एव वर्तनी सस्कुर्वन्ति न हीयतेऽन्यतरा ॥४॥ *4 Atha, now, then therefore 29 Yatra, when Upskrite pratar unuvate, the Fatalanuvila ceremony having conimenced Pura Paridlaniyayah, before the silent reciation of thic Paridlanija Rils Brahma, the Bralimt priest No, not 1944 Vaapavadan, ulters speech a Ulle, oth. Cva, undecd. Vaitanti. the feet, orgia Sanskurvanti, iliey (llie priest) malc perfect # Na, not, fra linte, 15 injured, pau, Avyatıra, llie other 4 Therefore, when after the Prâtaranuvâka ceremony lias commenced, and before the silent recitation of the Paridhânîyê Riks, the Brahmî priest does not speak, then the priests make perfect both the feet, and neither of them is injured.—300. ALANTRA S स यथोभयपाह्रजनधो वोभाभ्यां चक्राभ्यां वर्तमानः प्रति- तिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं यजमानोऽनु प्रतितिष्ठति स इष्ट्वा श्रेयान्भवति ॥ ५॥ इति पोडशः पण्डः ॥ १६॥ Si le 4 Yatia, as, 54979 Ubhajapat, a person will two fcck liole a Viajan, walking T Ratbal a carriage ar VA, or उभाभ्याम् 712, Ubhabhyam Chakrablıyam, by both wheels. Variam 10a), pomng Staraga Pralitisthatı, gets on, 13 firmly established Evam, thus Asya, lila. Yajdah, the scuGce Piantistliati, gets on Yajňıın Pratitesthantam, the sacrifice, getting on Yayamayah, le sacrificer, Anu, consequently Practisthati, gets on. Sall, he. Istva, having sacrificed Sreyan, holier, better Blavati, becomes 5 As a man walking on two legs or a carriage moving on two wheels stands firm, so his sacrifice stands firsa, and the sacnfice being well inaugurated, the sacrificer gets on, yes, having sacrificed, he becomes better --301 NADITAS COMCATARY Tho knowledge about the Apara Brahman,-the Christ-las been taught in the precious kliandas Legloping with " \ayu it reruly the Destroyer, 40,-'Prina is Dcabmap' Tue prcent blant a aleo deals blik ile De culcet, and describea apotber celled evidza) ol media licu on the visu,

·IV ADAYAYA, XVII KHANDA, 1
307
+
Now Yafua is a word which means generally " the rates &c, Perlorwed 15 a sacrl-
Oce In other words it means ordinanly a sacmflee But the very first mantra of this
Khand gives another meaning of the word Yajua means the perifler also not only a
sacifice but a sacrifier Yuan thus ta tho kame of Tayu-the redeemer, the Sacnice
Tho Commentator shotys this
The Vuyu (llie Clirist) is the presiding deity of sacrifice, and 19
namod also the sacrifice, and dwells in sacrifice
It 19 in sacrifice and service that the Christ dwells He is called the Priya bhritya
or the beloved servant of God
The ward Yaj sa when meaning the parifer 19 denied from y jöa, to bo pure
27+7=7 || 4T is the present participle of a to move to who moving (47)
purifes (Jia)-Ho wliv Uy big passing puriles The Coumeatutor shows this as the
Great Pass on
Because he parifes by his passing, he is called Tajia, which 19
derned from the root 117 to be pure', and yan "passing moping
along" Hence the Vyu is called Yajña ca tle Purifier by-noting
He has two fcct, which have their font stools in the speech and the
mind (nt the holy) His right foot rests in the mind, and the priest called
Binhini (constantly) worships this foot Flig left foot rests in the speecli,
and the three other puests the Hotſı, &c, warslin it
(Brahm. pricot worships tho loat resting in mind therefore his prayer is tuental and
not uttered in a sacrifice, he sta silent and mentally enrots to wbolo sacrifice 110
must not speak)
Therefore from the commencement of the main chant (Pratar
anurika) till the final recitation of Aratı (Paridh ini ?? (he must berp
silenco, 2011 worship silently) ff Dirimt utters speech (during tlus personl)
ho cnnses the loesol one foot of sacrifice The Vilsu 39 the sncuifice,
and his symbolicul sacrificr feet are the inund and the speech There
forc, let Burlui becoine a inun (silent sige), meditating on the Våru
and tho Lord Ilari
The enteront sacrifice being a symbol of the Vayu at the Bribui priest speaks be
(njnres, as if it wero a foot of tho Vaya wakes tho VAyu tamo-wkes the sacrioco ID.
perfect. In an act of sacritico-any occult rita-cery pricat must perform strictly to
tbo latter the date apportatolog to his once the daty of the Brabmi priest is that
ot a Silent Watcher, ho must at speak er 130 bo rils the whole ceremony
SEVENTEETU KEADA
MANTRA I
प्रजापतिर्लोकानभ्यतपत्तेपा तप्यमानाना रसान्प्रावृहदग्नि
पृथिव्या वायुमन्तरिक्षादादित्यं दिवः ॥ १ ॥

·303
CHHANDOGY A-OPANTSAD
99196 Prajapatih the Lord of creatures, the Lord Visnu Art Lolar,
the worlds, the plasical the 13tral and the mental uud te dera, presiding
over theni qay, bly ztapal, brooded over He cogitated are thcsc
the essence or the essence 13 samcthing more suhtle that these Densº SA
Iesain, of them (the worlds) 1974 1 apyamananami, so brooded over
KIA Rasan, essence somethrig more refined TEE Prabrilant, le squeezed
out, distillet Kncu as the final conclusion of Ayam, the Fue fa en
Prithivy1, from the earth or the Physical Plane Deva from the goddess of earth
The Vayum, the Inner Vazu, the breath in the nose Er Antariksit,
from the mermediate prue. we Ådity am, the sun Far Duvah, from the
Heaven
1 The Lord of creatures biooded over the world.
lords, and from them thus brooded on He extracted their
essences, Agni from the (goodess of) earth, Vậyu froin the
(god of the) intermediate plane and Aditya from the (god
of) the heaven plane —302
ALANTRA 2
स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानार रसा-
प्राबृहदग्नेपँचो वायोर्यजू-पि सामान्यादित्यात् ॥ २ ॥
011
# Sah, He, the Lord called Prajapati par Etah, these fax Lasrali,
three are Devath, the shining oncs अभ्यतप Abhyatapat brooded over
distilled If Wasam, of them RATE Tapyamananán, beoog brooded
tur Rasan, the essences, Prabrıhat extracted, squeezed out at Agnel,
from Agm Richah the laws of the physical plane, the Ral laws Brah-
mi, the Lord of the Riks Vayoh from Vayu, T Yajumsı, the Yajus
laws, the laws of the astral plane Śiva the Lord of the Yajus UFFIT Adit-
yal, from Adiyat Saman: the Saman laws the laws of the worlds of
liarmony, i of the five lugher plane, beginning with Svar or beaven Vayu
(the Christ) the Lord of the h gher planes
2 Le vicoded uu these three deratas, and from
thern tus brooded on, He extracted the essences, -(Bralı-
mâ the Lord of) the Rihs from Agni, (Niva the Lord of the
Yajusas from the (lowei) Vậyu, and (the Chief Yayu the
Lord of) the Sâmans from Aditya —303
MANTRA 3
स एतां नयी विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्
प्रावृहद्भरित्यग्भ्यो भुवरिति यजुर्व्यः स्वरिति सामभ्यः ॥३॥

·IV ADHYAYA, XVII KHANDA, 3, 4, 5 309 # Sah He Bar Etain, thiese ezita fere Travim vidyam, the lords of the Iliree Vedas Abhyatapat, brooded over Tasyah tapyámånayah rasan prabrihat from then brooded on he exti acted the essence La Bhoh it, Bhih thus The Boar called Bhab in Rigbhiyah, from (Brahma the Lord of the Rıks FT sa Bhuvah itı, Bhuvah thus The Man-Lion called Bhui ah aya Yajur- Dhyah, Tron (Śiva the lord of the Yajusas Fitta Svar iu Švah thus Kapila called Svar. FTP Sainabliyah from (Vayu the Lord of) the Samans 3 He brooded over the deities of the threefold knowledge, and from them thus brooded on, he extracted their essences, Bhūh from the lord of) the Riks, Bhuvah from (the lord of the Yajusas, and Svar from the lord of) the Sâmans - 304 MANTRA 4 तद्ययुक्तो रिप्येः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्र- सेना वीर्येणर्चा यज्ञस्य विरिष्ठ संदधाति ॥ ४ ॥ On account 4 तत् Tar therefore यत् Yat, it झन Rikrab through the Ris of the Rih ag Risyet, is injured if the sacufice is injured T er at Bhoh svaha itu, "Bhoh Svaba En Gai ha patyc in the Garhapaty a fire Tarc Julrus at, let lim (Brahma) offer Ilie Brahma priest slould offer a libation to the Lord in the Garhapalya fire with the word, Bhuh Svah nedita tug on the Boa manifestation are Richam (of the Four faced Brahma the Lord) of the Riks Eva, even a la then ram rase ia from the essence ITT Rıclam, from the Riks su Vliyera from the power tul (Boar) from the grace of the Boar RUTE EU Richam Yapasya af the Rics of the sacrifice FATTET Varistim, injury Rh Samdadbatı, he (Brahma priest) cures Therefore if the sacrifice is defective from the Rik side, let the Brahmâ priest offer a libation in the Gârlapatya fire, saying, Bhuh Sváha Thus be cures through the essence of (Brahmâ the Lord of) thc Riks, and through the grace of the Boar tho Ovorlord of) tho Riks, any defect in the sacrifice on account of the Riks-305 MANTRA, अथ यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणानो जुहुयाद्यजु- पामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्ट संदधाति ॥५॥ अप Atha now Yadı if Te Yajusiah through the lajus Rosyeta, 19 injured rarer Bluvab Svaha Iti, thus rurat Daksimáguau, un the Dalsına fire Jubuyat, let him offer a libation * T Yajusam eva tat raseng, ·310 CHRÁNDOGY A-UPANISAD. then even through the essence of Siva the Lord of the Yajus laws a diu Yajusam Vil yena, through the grace of (the Man-Lion the Over-lord) of Yajus TEST Yajusan, of the Yajus at Yajdasya, of the sacrifice Virishim Sandadlatı, he cures the defect 5. Therefore if the sacrifice is defective from the Yajns side, let him offer a libation in the Dakşiņa fire, saying, Bhuvaḥ Svâhâ Thus he cures through the essence of (Siva the Lord of) the Yajus, and through the grace of (tho Alan-Lion the Over-lord of) the Yajus, (any) defect in the sacrifice on account of the Yajuş.—306. ASANTR16 अथ यदि सामतो रिप्येत्स्वः स्वाहेत्याहवनीये जुहुयात्सा- नामेव तद्रसेन सान्नां वीर्येण साम्नांयज्ञस्य विरिष्ट संदधाति ॥६॥ Atha, nos Yadı, 11 Ta Samatah, on account of the Saman Risyeta, is injured in arg Svah Svahi, it thus aretra Åh vaniye in the Åhavaniya fire Juliuyat, let lua atfer a lilation साम्नाम एव तद्रसेन Samoam evarad rasena, through the esscuce of Vayu the Lord of the Samans. TATRU Samoam Viryena tuough the grace of Kapıla the Over-lord of Samans. Samnam Yapasya vi istun sandadhatı, he cures the defec. of the saci Tfice arising from the Saman. 6 Now if the sacrifice is defective from the side of the Sâman, let him offer a libation in the Abavantyn fire, saying Svah Svâhâ Thus he cures through the essence of (Vậya the lord of) the Såmans, and through the grace of (Kapila the Over-lord of) the Sâmans (any) defect in the sacrifice on account of the Samans --307 Note - The Kapuz loentioned here is an Incarnation of Visnu, and should not be confonaded with the founder of the atheistic &sukhya Tho Lord as Kapila sbored out the type of the highest 10, the Lord as Npisimba (Man-Lion) showed out the typo of the bighost astral entity, and he as tuala (the Bour) as the type of the highest animal or tw pliysical type BLoh, Bhuvih and Srih represent the three planes, as well as typity the highest types of organised beings peculiar to those planes VINTRA ? तद्यथा लवणेन सुवर्ण संदध्यात्सुवर्णेन रजत५ रजतेन त्रपु पुणा सीस५ सीसेन लोहं लोहेन दारु दारु चर्मणा ॥७॥ HE Tat, that qu Yatha, as 7 Lavaņcna with the salt with the borax 874 Suvarnam, the gold. Fabio Sanidadtiyat, (a goldsmith) may cure anum ·IV ADHYÁYA, XVII KÈANDA, 7, 8, 9, 10 311 the iron 7 . Suvarnena, with gold na Rajatam, the silver Rajatena, with silver g Trapu, 1112 Irapuna, with in Sisam the lead Sisenz, witl: lead 7 Loham, Lehena, with the iron दारु Daruh the wood दारु Daruh, the wood Fur Clarmana, witli leather As (the goldsmith) cures (softens, a removes the inpurities of) gold by means of borax, and silver by means of gold, and tmn by means of silver, and lead by means of tin, and iron by means of lead, and wood by means of iron, or also by means of leather -308 MANTRAS एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्ट५ संदधाति भेपजकृतो ह वा एप यज्ञो यतेविब्रह्मा भवति ॥ ८॥ एव Evam, thus arq Esani, of these armara Lakanam of the worlds, the physual astral &c आखाम् Asam, of those देतानाम् Devatanam, of the Devas, Agar&c अस्था Asyah, of this बघ्या Trayyah of the threefold विद्याया Vidyayah of the hnowledge, 1, Brahma, śiva and VAT tõing Viryena, by the Powerful, by the Best having the names of Blith &c, by the Lord, by the giace of the Lord of the Almighty यज्ञस्य विशिष्टिम् सदधाति Yajjasya Virastam Sandadhati, (The Brabma priest) cures the defect of the sacrifice 496 Bhesaja Krilah, performed by a physician, well done Ha vai, indeed evam-vid Brahma bhavat this sacrifice, where there is a Brahma priest who knows thus 8 Thus does (the Brahmâ priest) cure the defect of the sacrifice by mcans of these World-lo, ds, by these Devatâs, by means of the Lords of the threefold knowledge, and by the grace of the Almighty That saciifice is welldone where there is a Brahma priest who knows thus -309 MANIRA 9 AND to एप ह वा उदक्प्रवणो यज्ञो यौवंविब्रह्मा भवत्येवंविद५ ह वा एपा ब्रह्माणमनु गाथा यतो यत आवर्तते तत्तद्गच्छति ॥ मानवो ब्रह्मैवेक अस्विक्कुरूनश्वाभिरक्षत्येवं विद्ध वै बृह्मा यज्ञं यजमान सर्वाश्वविजोऽभिरक्षति तस्मादेवंविदमेव व्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम् ॥ १० ॥ इति सप्तदशः खण्डः ॥ १७॥ इति चतुर्थः प्रपाठकः ॥४॥ Esa Yajñah yatra 5 ·312 CDHÅNDOGY A-UPAVISAD 99 Esah, thus 7Ha vu, indeed a Udal-pravana), inclined towards the north, going towards the higher world, carrying the sacrifice :0 the dak or the higier planes m Yajñalı, the sacrifice. Yatra, where, Evanı vit, thus knoxing. Brahma, the Bralima priest Bhrvati, 15, Evan-vidam about, tlus knowing Ha vas, indeed Esa gatha, this gatila, Brahmanam, the Brahma priest Anu, regarding the Ta Yatah, Yatah, from that what, from whatsoever place, owing to the delect of die sacrifice a Ávirtate, falls back. Ter pro Tat, tat, there there, tluther, es Gachchhari, gaes (through the help of Brah ma priest) #79 Månavah, the man, tlie devotee, the sacrilicer 26 Brahma, the Brahma priest. a Eva, alone. Eha, one. Heat Ritvik, the priest er Kuran, the performers, the sacrificer and the other priests we neva, the quick-witted by Quich, plus a Va, ut Asu+12=aga, quick-witted para Abhiraksati, thoroughly protects : Evain vid, thus hnowing * Ha vas, verity, indeed met Brahma, the Brahmå priest Ta Yajāam, the sacrifice **ITE Yajamanam, the sacrificct. 29 u Sarvan chu ritvah, and all the priests mala Abluralsall, protects, arte Tasmat, therefore Evamvidam eva thus knowing alone Bralınanam, the Bralima. gitar Kuruta, appoint # Na, not. Vi An-evam-vidam, not thus knowing 9 & 10. That sacrifice verily is uprard carrying in which there is a Brahıná priest who knows thus And with regard to such a Brahmâ priest there is the following Gâtha - "From wherever it falls bach, thither (thronghtho help of such Brahma) goes the man T'he Brahmî alone is the One priest He the quick-witted saves all the other performers (of sacrifice)" A Brahmâ priest who knows thus saves the sacrifice, the sacuficer and all the other priests Therefore, let a man mahe him who hnows this his Brahma priest, not one who does not know it, who does not huow it --310, 311. VADHTAS COMENTARI. 11 tho sacrucial prieste Brahmi de break the rate of their orice, thus ll tho Brahms apcats, during the perinmance of the saeriace or the Hotri &c fail to rocito Vantras, or recito them wrongly, the sacrifice is imperfect to complete it, the Fähtit Jloma 13 Cainel 19 a popunce This is done by offcring ublating in the Orc, reciting tha Santos Om han 61621, O Clausah Selbs, Ou Seah Geaks The present blanc glorides thcso Tyahrities, and shows wlis liey are se eficacious, Thus it is in the same "The essences of the three worlds (the Earth, the Interned into Region, and the Heaven), are tie Fird (Agnt Doral, the Lower Våyu (the Dera of Passion (c), and the Sun (tie Deva of Mind), ·IV ADIIYAYA, XVII KUANDA 313 "Bralimn the presiding dets of the Rig Vedt (the physical sciences) 18 s'ud to be the essence of Agni, wlule Harn (Sisa) the presiling deity of the Yajur Veda (the clouco of the Astul plino) is the essence of the Loner Vazu , lule the chief Viyu the presiding deity of the 8mma Veda (the science of the mental Plane and Harmony) is sud to be the essence of Sarga The essence of Brahmi is Bhùh and the Lord Vişnu as) the Vaih Incarnation, the essence of Sett is Bhuval (tlie Lord Visnu as) the Simba Incarnation, the Essence of Vngu 19 Suah (the Lord Vienu na) the hupila Incarnttion (In fact Bhah Bhuvah and Syah are the names of the three inmrnations of tho Jord anmoly the Boar the Man Lion and Lapıl ) "The Bmliml priest, knowing thus that the three Vy lipitre Bhah etc ue the names of tlie Lorel) sh sulil pr slect frou mjirry all the priests las offering oblations in the fire with the Vyhrite because thoy are the mumes of the Lord) Let every Brilme priest be thus knowing Thus 1t 18 in the saine (book already quotedi The phrase ulak privanalı ia orint7 9 me'ins "inclined uptvards, going to the highcz worlds" The commentator next explains tho gått 19en in that rantra nancy at a आवर्तते तर तद गण्यति मानयो प्राकर्षिर करून अभि स्वति No Irst takes up the phraso yato yata avartato tat tad gachchhatı mânavah Owing to faults performance of sicrifice from whalever partecular placo one comca back (unsuccessful) to that very place be goes with (tho help of) Bi alma puest sio knows this (Vythriti Iromu) Note. The particular pos con rued at by the saer Ice becuured lost owing to the wrong performance of the rite This delect howoter 13 remod ed by the learned Brahma priest That Brahmu nlone is the one priest who protects the actors (Kurda= performers of a sacrifice, the sacrifice as well as the other officiating priests) The "asvat quuck intelligenced " the intutional per son' (It does not mean 'a mare here) The pod 909 19 derived from the root và 'to go, with the prefix ndu quick It therefore menns tho quick moving always has the secondaiy merning of understanding alsa (gata=avagati) • The quick inoying = the quick understanding Says an objecter py+aya und Dot T How do you shorten the wl lato aod elude the tof? To a swer this the Commentator quotes the following sotra - * There is optionally the elision of the long lovel of the visarga, and the rest It is by applying this sûtru that the long voirel 19 shor tened, and the 7 19 elıded and thus we get the noun mheading "the quick intelligenced, the rise 13 the The word going

·FIFTH ADHYAYA
FIRST KHANDA.
BEANTRA 1
ॐ यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति
प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च ॥१॥
य: Yali, who, FH Vas, erpleuves. ज्येयम् Jyestham, the oldest च
Cha, and Srestham, the best प'Cha, and PR Vedı, knows 598
Jyesthah, the oldest. प्रष्ट &resthah, best भयति Bhavati, becomes, माण: Pragah, the
Praņa, the Principal Prana
Note ---In subscquent parts, Tords like ,,, will not be trauslated Almalarly
words which ocene sevocal times, in the anno or connected mantr 19, will be translated
only once.
1 He who knows verily the Oldest and the Best be-
comes himself the oldest and the best among his peers)
The Chief Prana is indeed the Oldest and the Best -312
Note --This praises tho Prana and knowledge or Prana (the Christy, thus showing
that I'r&uo Knowledge is very essential
MANTRA 2
यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव
वसिष्ठः ॥२॥
#: Yah, who Ha, vai वसिष्टम् Vasisthan, the best of the dwellers or
residents Veda, knows ETA Svänām, among lits own people ars Vak, the
speech, the Agna.
2 Teww verily 'azut uue Best Uith Dwelurs, 'bu-
comes himself the best of the residents among his own people.
(The Prina working through) Agnu is Indeed the Best of
the Dwellers-313
Note --Dy speech te meant the Prins as ind telling in Spcech, te, In Agai the god
of epeech
MANTRA3
यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिश्च लोकेऽमु-
मिश्च चतुर्वाव प्रतिष्ठा ॥ ३ ॥

·V ADHYÁPA, I KHANDA, 3, 6 315 Gr. Pratistham the firm support or firm rest Free Pratı Tasthati, becomes firm, remains firm TT RICh Asmin Loke, m this world CHF Amusmin, in that (world) the next world 4, Chaksuh, the eye, the Sun, the presiding derty of the eye Note ---By eye 19 meant the Ped na ag and welling to the cylie in Surya the Deva of tho oyc 3 He who knows the Tırm Stay, stays firmly (as he desires, either) in this world or in the next (Slie Prâna Hoking through) the Súlya is indeed the Firm Stay--314 MANTRA 4 यो ह वै संपदं वेद सहास्मै कामाः पद्यन्ते दैवाश्च मानु- पाश्च श्रोत्रं वाव संपत् ॥ ४ ॥ Tº Sa npadam, success Asmai, to lam Kamah, desircs, objects of desire Au Sampadyante, succeed Duváh the divne. E Manusan, the human rita Srotram the enr Audrn the god of ear 4 He who hnows the Success, succeeds in (getting all) lis desries, both divine and human The (Prîna working through) India indeed is the success —-315 MANTRA 5 यो ह वा श्रायतनं वेदायतन ह स्वानां भवति मनो ह वा अायतनम् ॥ ५॥ WATCH Âyatauam, ele home, the refuge fatara Svana 1), to his people had Manas, the nund, Rudra 5 He who verily knows the Refuge, becomes a refuge of his people (The Piana working thiough) Rudra is indeed tho Rofuge-316 MANTRA 6 अथ ह प्राणा अह श्रेयसि व्यूदिरेऽह श्रेयानस्म्यह श्रेया- नस्मीति ॥ ६ ॥ Hy Atha, now fruf Pianali the senses the devas of the senses refer Aham Sreyası, in (the matter of) I the better namely, as regards who was the best IT Vyddire, quarrelled * Aham, I #43 Śreyao, better, yasmi, am 6 The (der as of the senses quarrelled together as to who was the best, saying, 'I am the best, I am the best - 317 मह ·316 CHHANDOGYA-UPANISAD. MANTRA 1 ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत सवः श्रेष्ठ इति ॥ ७ ॥ M - है Te, they, पाया: Prandh, the sense devas प्रजापतिम् Prajapatun, to the Lord of creatures Narayana. पिताम् Pitaram, the Father. एत्य Ltya, going. कचु: Uchuh, said भगवन् Bhagay 11, Sir, Lord. क. Klt, whe, नः Nah, amongst us, अंट: Sresthali, the best इति Its, thu- नान् Fan, them. उवाच Uvacha, he sand, यस्मिन् Yasmin, in whom, on whose. AVal, verily. उलान्ते Utkrante, on departure. इदम् Idam, lus धर्गर Sariram, body, the Bralirma's body. पापिउत्तरम Papisthataram, worse than the worst, like a corpse. इब Iva, like. दृश्येत Dris. jeta, is secu, may seem. Sa, he.. Van, among you sa. Śresthah, tlıc best. 7. The (der as of the) senses went to God the Father, and said, "Lord! who is the best of us 2) Ho said to them, "He, by whose departure this body (of Brahmâ) would seem like a cornse, he is the best of you "-318 Note-The experiment is performed on the First Male-Brahmastheadau Kadaonthe Paradigmatic Man MANTRAS सा ह वागुच्चकाम सा संवत्सरं प्रोष्य पर्येत्योवाच कथम- शकतर्ते मजीवितुमिति यथा कला अवदन्तः प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तो सनसैवमिति प्रवि- वेश ह वाक् ॥८॥ सा Sa, she Ha. पाक Val, the speech. Agar उपकाम Uchebakrama, went away, departed. सा Sa, she. सासरम, Sanvatsaram, for ayer मोष्य Prosya, being absent, having sojourued z Paryelj a relurning, coming round; guing round (to other pranas who were in the body) वाच Unacha, sard कथम् Katham, hon अशकर Asakata, have you been able ते Rite, without मन Mat, me जीवितुम् Jisitum, to live इति Ith, thus यथा Yatha, ६. प्रकला Ahalah, the inutc अवदन्त Avadantah, not speaking माग्यन्त Pranantah, breathing U Pranena, with the breath quera Pakynntab, seeing a Chaksusåh, with the eye wa Śrınvantah, liezring Thu Šrotena, with the car. 414 Dhyaynutah, tuning 5701 Manasa, with the brato. Evalu, thus. Iti प्रविवेश Pravivesm, entered (into that body) & lia, then 16 Vak, the speech 8 Then the (deva of) Speech trent out, and remaining absent for a year (came back and) going round (to the other ·V ADHYAYA, 1 KHANDA, 8, 10 317 last 9 prâņas) said "How did you manage to live without me?" (They saidl): "As mute people do not speak, but leathe with the lungs, see with the eye, hear with the eai, think with the brain. Thus we lived" Then the Speech (knowing that he was not the best) re-entered that body.-319. MANTRA 9 चतु:च्चकाम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मजीवितुमिति यथान्धा अपश्यन्तःप्राणन्तःप्राणने वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः ॥ ६ 4. Chahsuh, the eye, the deva of the eye lia &c the came as in the Try Andhal, the blund 794 Apanyantah, not seeing Vadantans, speaking Vacha, *11h the speecli. Then the (dera of) Sight went out, and icmaining absent for a yeai, (came back and) going wound (to thic other senscs) said "How diil you manage to live withont me?" Thoy replied As blind people do not sce, but breathc with the oigan of breathing, speak with the organ of speech, hennai with the car, think with the mind Thus we lived." Thon the Sight ie-entered the body --320 MAYTRA ID श्रोत्र होच्चक्राम तत्संवत्सरं प्रोप्य पर्येत्योवाच कथमशकतर्ते मजीवितुमिति यथा वधिरा प्रशृण्वन्तः प्राणन्तःप्राणेन वदन्तो वाचा पश्यन्तश्चक्षुपा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम् Il so 11 14 Srotram, the car learing the god of learnog. tfirer. Badiurah, die car. TT: Adriņvantah, not hearms 10 Then the (dles a of) Hearing went out, anıt remaining alisent for a year, (came back and young round to the other senses, sad "llow did you minage to lac without mo?” They replied is cleaf people do not hear, but breatho with the organ of breathing, spcal with the organ of speech, sce with the eye, think with the mind Thus so lived." Tlion the bearing re-entered the body –321.

·318 CAMÂNDOOYA-UPÁNISAD MANTRA 11 मनो होच्चक्राम तत्संवत्सरं प्रोग्य पर्येत्योवाच कथमशकतर्ते मजीवितुमिति यथा वाला अमनसः प्राणन्तः प्राणेन बदन्तो वाचा पश्यन्तश्चक्षुपा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः lived " & Manas, the mind. The Deva of mind xat: Balah, children under six months wa Amanasah, mindless without this functionng of the Rudrapresided mind, though the Pranic mind, is active 11 Then the (dera of) Vind sent out and remaining absent for a year, came back and going sound to the other senses, said: "How did you manage to live without mo"" They replied :-"As children, do not think but brenthe sith the organ of breath, speak with the organ of specch, sec with the eye, leai with the eaz Thus wo Then the Jud re-entered the body-322. MANTRA 12 अथ ह प्राण उच्चिक्रमिषन्त्स यथासुयः पड्वीशशंकून्सखिदेवेव मितरान्प्राणान्समखिदत्त हाभि समेत्योचुर्भगवन्नेधि स्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति ॥ १२ ॥ Atha, tow z Ha, then, when the inferiority of all was thus proved gru. Pranah, the Chief Breathi. Z Uelicinkramisan, wishing to go out Sa, hc. 521 Yatha, as 044 Sulayah, a spirited hoi se io Patvisa, the controller (182) of the clever (paçu) is the restrainer of the spiriteri anal, 16, tlie tether.pecs Max Olaller translates padvisa by letter & Sankon, the pegs (to which his feet are tethered) Ercan Sankludet, might tear up (when some one trying to test him, rides on lum and whips him). Ta Evam, thus i Itarar, the others fryr Pranan, the seuse CT Samah hidat, tore up a Tam, him the Chief Piana) Ela then अभिसमेन्य Ablisametya, comg round (to lum) Úchuh, said भगवन् Bhagavan, Su, Lord एधि Edhi, be ye (great) Ivar, thou, 7 Nah, amongst us 49 Śresthalt, thic ত্মবি Ast, att Ma do not wat Uthrannh, go out of this body) 12 Now the Chief Bieath wanted to go out, as a spirited borse tears up the stiong pegs (to which he is tethered), thus be tore up the other sense-devas (from their प्रथ - Bet ·V ADHYAYA, I KHANDA, 12, 15. 319 seats). Then they came round to him and said :—"Lord, be thou (ever great). Thou art the best amongst us Do not depart from this body."---323, MANTRA 13 अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठासीति ॥ १३ ॥ श्रय Atha, then Ha Enam, to hua (the Chief Prana). Vak, speech. उपाच Uvacha, sad यत् Yat, what, if अहम Aham,1 वसिष्ठ Vasisthah : the best of the dweilers. ल Ivam, thou तत् Tat, that, Vasasthah, असि ASI, art thou It, thus, Chaksuh, the sight ajater Pratistha, the firm stay 13 Then the Speech (Agni) said to him: "What makes me the best of the Dwellers is Thy power because Thou art the Best of the Dwellers" Then the Sigut (Surya) said to him —" What makes me the firm stay, is Thy power, because Thou art the Best Stay."--324. MANTRA 14. अथ हैन५ श्रोत्रमुवाच यदह संपदस्मि त्वं तत्संपदसीत्यथ हैन मन उवाच यदहमायतनमस्मि लं तदायतनमसीति ॥१४॥ श्रोत्रम् Srotram, Hearing, Indra. सम्पद Sampad, Success मनव Manas, Mind , थायतनम Ayatanam, the refuge. 14 Then the Hearing (Indra) said to him: "What makes me the Successful, is Thy power; for Thou art the Successful" Thon the Mind (Rudra) said to him :-"What makes me the Refuge, is thy power, for thou art the Refuge "-325. MANTRA 15. न वै वाचो न चचूषि न श्रोत्राणि न मनासीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवन्ति ।। १५ ॥ इति मथमः खण्डः ॥ १॥ Na, not. Vai, verily 49 Vachah, the speeches Na, not. EUR Chaksumsı, the sights No, not wo Śrotrån, the Hearings Na, not मनांसि Manarasi, the minds इति Iti, tbus. घायत्तते Achaksate, say the wise. The wise do not say the Speeches or Siglts or Heanogs or blind; they say 6 H- ·Pranas, They use the general word Praņa to represent the activity of all the senses: for tliey know that it is Prana that coutrols and works througli all the seoses tur. Pramalı, the Praņas zê Iti, thus Eva, even, la Áchaksate, they say. mu. Praşah, the Präna H., because, therefore Eva, even. En Età as, these ; qaifu Sarvåni, all, Blavanti, are. 15. The wise do not call them the Speeches, the Sights the Hearings, the Minds; but they call them Pranas. The Praqa verily is all these. 326. SEOOND KIANDA. MANTRA I. स होवाच किं मेऽन्नं भविष्यतीति यत्किंचिदिदमा श्वभ्य श्रा शकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किंचनानन्नं भवतीति ॥ १॥ Sa, le (the Chief Prana). Ia STT Uvaclia, said a Kim, wlat. Me, for mc 799 Annain, food fitufa Bhavisyati, will be a I, thus. Yat, what 1 Kunciat, socver Et Idam, this. Å from, up to. TU Svablayah, Lu the dogs. A, up to many Sakuu blyalı, the birds. fra 112 thus Har: Úchuh, they said. A lat, chat Vai, veily. or Etat, tlus waq Anasya, of the Ana: the Chief Präpa. Annam, the food अनः Anah, the Ana, the Chief Prana, Ha vai, 74 Namn, Inleed to Pratyah sam, it every (prati) sellse (aksa) He dwells in all the senses, there. fore l'raga is called Pratyaksa 111 every senc" Na, not. Ha, verily. Var, indeed. atala Evamvidi, to one who knows thus Kificl703, anythug that the Prana is All-Eater) 77514 An-anual, non-food, wala Blatt, becomes This primarily applies to Rudia, who is the best knower of Piaga, and hence the All-Eater, namely the 51 cat Dc truyer, 1. Prâņa said. “What shall be my food ?" They unswered: "All that there exists even unto dogs und birds." Therefore this is food for Ana Ann is verily called the Pratyakşa (the Jweller in all the senses) To him wlio knows Ana thus, there is nothing that is not food.-327. Note -Prina sild " Your praises, Odens! aru bot snmerent You innst Le Poji ta mo with font and drink also. Now what is the food tlaat you are going to offer to no?' Dera sid. "What food can we offer theo to wloin ovory breathing thing is food? Evory being dasn to dogs and birds are thy food. All animals are food of thu Apa-tho Grouther."

·V ADIYAYA, II KHANDA, 2, 3 321 MANTRA 2 स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्मादा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाचाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति ॥ २ ॥ diess Sy, he 3717 Uvacha, said to Kim, what Mc, for me at V1891, भविष्यति Blhavisyati sinil be इति lu, thus 1 Åpah water drink by all living hengsi alt1, thus Halleluh, they said MAITE Tasmat, therefore because the waters are the dress of Prana Vai verily OTT Ecat, dus food 927 Agisyantal, wlica eating, wlicii they go to eat aud when they finish eating Stiarz l'urasta: before Cha, and उपरिधान Upristat, after wf3 Adbluh with waters ua Puridadhat they surround they dress, they clathic TOT Lamblul ab obtainer, gainer Ha, idced TE Vasah, of heavenly) garment | Blivit becunies 1 Anagnali. not naked Ha Bliavatt becomes 2 He sard "What shall be my dress?" They answered "All the waters that animals drink" Therefore wlion the wise people aro going to eat food, they surround it before and after with water (A peison who thus sing water thinking that it is the loss of Prana) gains divino dress and is never naked (hero oi horenfter) -328 Note - Because all tho svatere druk by living beingegn to clott othe Prana therefore, tl oso lerned in Sicred Scriptnreg consciously clotho to Irira by tho process of Apo4nna It is nipping small quantity of water Lefore couencing to eat and similarly Which ono (nishos otrog Tbo process is called Âposanr or gandast MANTRA 3 तद्वैतत्सत्यकामो जापालो गोश्रुतये वैयाघ्रपद्यायोक्त्योवाच यद्यप्येनच्छुकाय स्थाणवे घूयाजायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ३॥ 17 Tat, thing that Etil, this science of Prana सत्यकाम जाबान Satya. kamah Jabalahi nga Grutaye to G śruti 214991a Vaiyaghrapodytya, son of Vynglırpıda kat Uktvá fiaying said T4 Uvacha sad re told its fruit thus fa Yadi if 19 Apl, cyen 4 Etat, thus (science or Prana) yeny Sushaya, to The drs FUT Sihanive to the post, stick arz Urdyat, (one) may tel! #rita Jayel 711 w uld sprout up, grow Eya, even i Asmin, an It St Saklah branches TT Praroheyuh, would spring up caufa Palad39134 Icavcs, It thus, ·322 CHHANDOGY A UPANISAD 3 Satyalama Jabala having taught this (occult science) to Gosruti son of Vyâghiapada, said " If ono were to tell this science to a dry stick even, verily thero Fyould grow in it branches, and sping out leaves "__329 Lien Adrs 25-dust philosopher on learning this science of Christ love becomes rojavensted- och is tho life-giving poner of the Prana--the Lord of Life Note AIANTRA 4 अथ यदि महजिगमिपेदमावास्याया दीतित्वा पौर्णमास्यां रात्री सर्वोपधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठाय स्वाहेत्यग्नावा- ज्यस्य हुत्वा मन्थे संपातमवनयेत् ॥ ४ ॥ 4 Atha nous Yadı if 57 Malat, greatness (as regards this visible or invisible world) U Jugam set wislies to oblam ararra Amavasyayam, on the day of the new moon Saat Dihsitva, performing preparatory rite (for a fortnigiit, such as living on sparc dict of milk &c keeping vows etc) TUTET * Paurnamasyam rátrau on the nigiit of the full moon Tue Sarvausadhasya, of all herbs of the ten kinds of grale, sice barlcy &c for Mantham, paste powder maghangat Dadhi midhunoh, in curd and lioney 74704 Uparathya stirring, mix ng gma DT TIETyesthaja Sresliaya svala, with the mantra "Svaha to the oldest and the best' Ill, thus DÅ Agnau, in the firc 344 Alyasya of the ghce the paste reined oath ghee ghar Hurva having offered as oblation R14 Nanthe, ia tlic paste Y6 Sampatam throw ing watert Avanayet, let him do 4 Now if one wishes to obtain greatness, let luim commence the preparatory rite on the day of the net moon (and having hept the rules for a fortnight) prepare on tho night of the full moon a paste of the ten kinds of grains, and mixing it with curd, honey and ghee, offer it into the fire reciting "Svâhâ to the Oldest and the Best" After that let him (scrape the mixture sticking to the ladle), and throw it into the vessel containing) the prsto -330 Nate-The oler ng called mautha (to stir to church becanso frat a flottr is made of ton kinds of corn hoe barley &c (techo cally called &Arvadsadba) and then at 19 mited with curd and honey and tell starred The churolog ceases when the pasto i sey becomes spongy Then gheo is poured into it Takthg a ladle (truya) full of this mixture It is offered into the fire with the inantra Om Jyestbaya bresthaya Srah Then the ladja is cleansed and the mutare in it put into the vessel containiDg the paste sin larly four other oblations are thron jato the dre path four maatrs 8 given below ·V ADHYAYA, II KIANDA, 5, 6. 323 MANTRA 3 वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्प्रति- छायै स्वाहेत्यनावाज्यस्य हुत्वा मन्थे संपातमवनयेत्संपदे स्वाहेत्य मावाज्यस्य हुत्वा मन्थे संपातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्ये संपातमवनयेत् ॥ ५ ॥ पसिष्ठाय स्वाहा Vasasthaya svaha "Svaha, to the best of the settlers." It agnau, thus an fire Ágyasya, hutva, having offered the paste mixed with ghee Manthic sampatam avanas ct, Ict him throw the remains stiching to the ladle tuto the vessel contaming the pasle Similarly offerings are to be made ta Pratistha, to Sampad, and to Ayatana 5 In the same manner let him offer the mixture to the fire, saying “Svâhâ to the Best of the Dwellers" After that let him thow the ladle-scraping into the manthavessel. In the same manner let him offer the mixture to the fire, saying “Svâhâ to the Firm Stay." After that let him throw the ladle-seraping into the mantha-vessel. In the same manner let him offer the mixture to the fire saying "Svahato Success " After that let him throw the ladlesciaping into tlie paste-vessel. In the same manner let him offer the mixture to the fire saying "Svâhâ to the Refuge." After that let him throw the lucle-scraping in to the mantha-vessel -331. Note-Thero are five oblations to be given into the fire. This trould show the quantity of pasto to be preparedThe paste which remains after this koma, fe to be eaten by the sacrificer with the mantras next given. MANTRAG अथ प्रतिसृप्याञ्जली मन्थमाधाय जपत्यमो नामास्य माहि ते सर्वमिदस हिज्येष्ठः श्रेष्ठो राजाधिपतिः स मा ज्यैप्ठ्यराज्य माधिपत्यं गमयत्वहमेवेद५ सर्वमसानीति ॥ ६ ॥ अथ Atha, then after the homa प्रतिसृप्य Pratisripya, throwing a littte (of the remaining paste into the fire) at Amalau, in the hands in the hollow of the hands. मन्यम Mantham, the paste प्राधाव Adhaya, placing. भपति Japati, he recites, let him recitc (and bow to the Deity of Sacrifice) sayang 7 Amab. Ama, an Nama ası, thou art by Dame T Amah, imrueasurable, infinite.

·324 CINANDOGYA UPANISAD f Hibecause à l'e thy Survim, all 4 Idem tlus The whole of this LINI CISC 1s no measure of si cc Or HT 111 1101' al clus icily duells with tlice In this scnsc T does fot mein measurcless' but 'those who discll gethu' Hose sito le close together #S, I thic (nel P,111 111, bectitsc sa Tyesthuli, the oldestringe 7 Śresthanh the best (in quis) * Rijt the hang the dullit gner I Adhipatih, the over-lord, sovereign, the great protecla Si, le a Na, me Jy aistliyim, the condition of bong thic oldest Agar Śraistis am, the stue of being thic best Rajyam, royalls with Adluprty 2011, 6or ereignty make Gamayatı, milc, curry, inny hc lend to giC g Abam 1 7 Cva, indeed 124 Idum, tius i Sarvam, ali Wa Asalit, may I bring under control, may ! become 0 Then thoing a littlo (paste into the fire), he places the rest in the hollon of his pulm, and secites “Thou (Priņa) art named Ama (Mleasul eless) because all this is no measure of thiec Because thou art the oldest, the best, the king, the soucieign, lead me to the state of becoming the ollest, the best, the king, the sovereigu (among my peers) May I becomc (or contiol) all this "-332 MANTRA 7 अथ खल्वेतयर्चा पच्छ प्राचामति तत्सवितुर्वृणीमह इत्याचा- मति वयं देवस्य भोजनमित्याचामति श्रेष्ठ५ सर्वधातममित्याचा- मति तुरं भगस्य धीमहीति सर्व पिवति ॥ ७॥ * Then after finishing the above japa ea hal, indeed gaat Etaya, with the followi & FT Richa, with the rok * Pachchhah at every 111 C of the stanza at the end of each lada of the stanza भाषामति Achamatu he swallows let lum swallow the paste aq i que lat Savitub Vrinimalie, ue obtain from the Creator Itt thus Âchamati may he alvallow 224 Vayam, we cha Devasya fou the God 15 Bhojanam prolecnon and pleasure lui Achamati wa Grestl1300 lie best G9 Sarvadhatan anu tlie greatest of the supporters of all It Aclamat Tuam the swift the servant भगस्य Bhagasya of the lord A Di Imahi we med tate It this ম Sarwal, the whole fra Pibatı he drinks let him dunk 7 Then lot him stallow the mantha prsto reciting this Rik stanza --"We obtain from the Creator"--here he swallons one mouthful, "We from God, protection and ploasuro, "- liere he stallons, "On the best and all-supporting, ·V ADHYÁYA, 11 KAANDA, 7, 9 325 hore he stallows, "The sei vant of the Loul, yo meditato "--here he drinks all 333 Nate--The whole stapza ruas thus -"Ye obtain from God the Creuter, all protection and pleasure We kreditate on the best and all supporting scrvant of tho Lord" The servant of the Lord of course, is Prana (the Christ) NIANIRA S. निर्णिज्य कसं चमसं वा पश्चादनेः संविशति चर्मणि वा स्थण्डिले वा वाचंयमोऽप्रसाहः स यदि स्त्रियं पश्येत्समृद्धं कमें- for farena 11511 farfsu Numisalaning cleansed, kayng waslıcda mera Kamsar, made of bell-metal. The Chamasam, made of urjum hala wood. The vessel ja which miastha is kep! should be either of bell-metal or of wood (ucumbia). Ilus vessel should be now cleaused a Va, or Tur Parchar, beluod Agnch, or file orta S ovisiti he sits dva let lum sit down fiy Churmam, 01 sunt or as a Sslandıic vi, or on tlic bare ground 947 Vacham-yamah, with speech-controlled without spcakog. WETE, Ap, asahalı, without mug any elfort Without being companied by his wiſe sa, loc (sachlicer). Yadı, if a Siryani, a wo nan TRT Pasyct, he may sec (in die ans) FZ Samridd b , 113) succeeilel. Ruma, tlic rite the sacrifice, In, thus fan Vidyat let him know (Is a sign) 8 Then living washed the mentla itsel, which should be either of bell-metal ou of wood, let hun le down Behind the ine, on a shin or on the bare giorni, silently und singly If in his dicamus le sens al fonun, lot laju know thus as an omen that lus sicrilice has been successful -331 و ۱۱۱۹IRA TIL scrice तदेव श्लोकः ॥ यदा कर्मसु काम्येषु स्त्रिय स्वप्नेषु पश्यति॥ समृद्धिं तत्र जानीयात्तस्मिन्स्वाननिदर्शने तस्मिन्स्वप्ननिदर्शने ॥६॥ far farata: 993: 111 AT in on this 7 Esals this a ſohai this ac » UT Yd3 when 1 Kor 150, 11 lite ray hamrsu (hich 1 chanzas, (p11ou ni perlirmed with the bjcct of lang my desse 1747 berus gin, a trg 5131 IPBUD druins a Pwani, loc acc Tusim ddim, as latr 1 (liet tra 1 135 let lemn Inou Afiat lastur, in tlat Toft spun doc dicim VKO 1) On this sliere is the following vene -"][ in Kamyu su ridices, he sees a woman in huis dreamsthen let torti? success ·326 CHHÅNDOGYA-UPANISAD him knon this bodes success-this vision shown him in a dream, this vision shown him in a dream."-335 YUDIIVAS COM VENTARY Note.- In tho Foortli Adhrist tras describes the tasching about Brahmin ander the heading of Pan Brahmi Vidy, and also the teaching about Tiga under the title of Apr Brahina Yudi This Alhjarr dcils swith the same topic, and shows that the Aspirant atter anh zion binst get the grace of Vayu, lor without His grace rolcaso is not possible llence tho glorideation of Vaya (Christ) in the Arst two Khandas It may be called the Tiya Vidy Heace tho Commentator quotes an authority to proto the great Dess of Yayu, and to crplain this Khanda It is thus in the Prabhiva -" He who knows thint the Vaya 19 the Best and the Oldest of all the Devas, becomes on attuning muktı the best and the oldest among the cquals "He who knows the Viyu as the Best of the Devellers (Vassth?) becomes best among those who dwell our lure He who knows Him as the firın rest (Pinti-tha=stable), stays firmly in loy one place that be may olioose to stay in (That is be can dwell in any place that he lıkes, and dwell there permanently if so zuclined) Fe vrlo kpons Hom as sticces, gets all successes, and he who knows Him as the homo, get home." Thus tho Viyu is the best, the oldest, the most neighbourls, the firmeet the richest and the Abode of all The Great Van Timself is alone the Best, the Oldeat, tko must negubouily, the inost firm, the successful, the Abode It is through His grace and figuratus cly only that Agnt is called the most neighbouily, or that the Sun god 18 called the inost firm or that Indra 18 called the success ful, or that India is called the Abode" Tlus it is in the Prabhiva The Commentator next explains the word pratyaksa in the phrasa Ato ha nama pratyakaam 'The word here does not mean " that which is the object of perception but that which is in every sense (prati takna) that which is the real agent in all the sense activities The Pri22 zone parlorw.e all be fuwleus of every sensa, by taking up its residence in them (ae, it works them from within) and it is separato also from every sense (Cren without the help of the separate sonse, Präna alone could have perforded all that they do) Bat thoagh He is 60 able, yet it is His will that He works through the senses (10 adult ordinary beings) In ul'unts under six months, all the separate functions of the separate senses are performed by (thrs Universal Sense) Prana alone through tho saan38 Lence there is no memory of that period Mind 13 gader Rude Bat in an infant under six months Rodes does not tako posvassics of tbe wind Honce all psychis activities are performert during that period by Prana alono Consequently there 19 RO memory, for the ordinary Kadra dominated mind does not water to those activaties ·V ADHYÁYA, II KHANDA 9 327 "Saularly in the state of Turiya (the Trauce and Releaso) all perceptions take place through Prina alone (and not through different senses) [Io the state of Vukti the beose Devas yaish It is through the Universal Sensory Prina that all seese functions aru then performed Thas the examples of the infant and of the Releascd show how Prola performs all sense functions without the senses Next arisus lhe question since the Rudra controlled bod is not in Mokti how does tbo man remember the world experiences in that stato Tho organ ot memory is not there but memory still is active] "The memory however (1s retained) there (in Relense) by controlling the Prana (Prana being the store buuse of all memor es all memories are recovered in Aaktı by controlling this Prana But how can any man control Prana who is the highest Being in the universe next to God? To this the Commentator angwers) "The phraso controlling the Pi wa' means getting His grace by entire devotion to Him Vlen Prma is thus controlled, le e becomes gracious) the manas to controlled, and consequently all the senses" Thus it is in the same ['l'bis explains the memory of the Bluktas and teleıgy and other sense activities of persons in ' state of trance or catalepsy ] The Prana or Aua (as it is styled in this Upinısad passage) 18 called Prutyaksa because Ho is in all the sense oigans The word Iraty ahea would thus moan the Universal Sensory Mote - In the state of Mukti tho Jiva 18 in lu18 lghest veb cle called the Scarpa indriya all other vebicles drop down before Afı kte is reached This Svarupa intriga 18 tho body of the Christ or Prana It is tbrooch at that the Prina works no lower devag can work ti roogh this Svaropa cena But the Mukta 14 one who has obtarned the grace of Prina and hence through I'ran recovers all his memories of past liveg The Eritr next sase that ho who knons Pranathus to how everything is an object of fond-ho can eat everything This is primut facie a paradox for man osa Hercr eat averythung The man therefore could not have been referred to in th & bruti passage Rudta is said to be the only person capable of baving the full kuowledge of Prina principally therefore he is the seal All eater other persons can know Pixna partially only accordiog to their capacities, more or less and so secondaily they are said to bo also all eaters' (Ibil) Tho arnti next mentions that food aud garment are given to the Práva by the Devas Wag Prana without food or dress lefore and does ho depend upon the Deras for his food and clothing? To this at 13 answered the IT no had all these but it is offered to him in the suo Be.190 as offer ngs even to the Lord to wom belonge orerything the offering girca to the Lord warks the love of the giver not that the thing given did not Lelong to the Lord from before As to Vişnu belongs all food ind ratment and He is Independeat of all but men offer to Him paja with these because they staud 10 need of His help, and not that He has ang neecl of these offerings , eo the Devas 7 ·328 CHHANDOGYA-OPANISAD &1 in ancient timo offered food and rainent to the Prina" Thus it 13 In Karmånupari The Gruti (antra 2 Lbanus ?) 6358 Theroloro viC peoplo when they are going to cat food surronoil their food before and aftct with water LIo then being a dress and is no longer naked This pruina facie would mean that a man who performs tho Åpovana ceremony at tho time of eatiog, will get a dress in thla life That is not the meaning A person who drinks water both before conueueing to take food and after finislung it, with the notion that suclı rater foring the covering of the Prina, surely gets du ine dress in Heaven and in Release' Thus it is in the Prabhijana The brall thea says Ll you nera to tell tlls to dry stick branches would grow, and leaves spring from it This miraculous power of the Prana Vida 15 true only ir the dry stick had the capacity to undertand the Print Vedra Since the Jivas are in Avery object a dry strek may have "u150 3 Jova. If that Inn is capable of understanding the Irana di then this mirculous citect woull occur "If a stack that is deseriig oft us knowledge, hears of the Prana Vidya, then luis branches would grow and leaves spring and after that he (the Java in the stick) will get Jſuhti on obtaining the knowledge of Vişnu I'lcro is no doubt in it Tlns is in the Prina Samhita In klatda 2 inAntra 51s taught the mantras for oferta noma to tho Praus undor the name of Jjostha and breslla Then it 19 further said that lie who otters oblations to Prång in this manner becomes tbe oldest and the best Lest one should think that he becomes so in this world only, tho Commentary cxplaing it by showing that it 24 in tho Dext world also that he becomes Jyeşla brestha ) • Having oficrcd oblation to tho Prana with the mantras Josthaya Svahi, Sreştluja Svals, the worshipper undoubtedly, becomes the oldest and the best among his peers both in this world and the next there 15 no question about it (Ibid) [hest comes & mantra addressed to basidi see Lhaqda mantra 7 The stıbject matter of these two Chandas us howerer the Prána aud las glorification How 18 it that the can god Sayuti in brought in here? It looks irrelevant The Prada hero is identi text with Savitri 52y some Commentators The author shows that Savitri here means the Creator the Lord God Viseu Himself) The lik Tat Savitur Vrikimalie Vayaw Derasya Bhojanam,' means We obtain (Viinimalo Vayam) from the God Sauty, 1 e, from the Creator of all wamely frou Vişlu the bhojana which meas protection and enjoyments (of all sorts) In fact thc word bhojana 18 hero from the root bho to protect to enjoy It does not mean mere food bat prutulion as well and food also us to be taken in its wider senso of all enjoyments The latter part of the Rik is Sreştham Sariadhâtamam, Turam bhagasya Dhimahi The word bhagasya means of the Lord Vaul, who possesses all lordliness, &c, in the shape of all perfect qualities' ·V ADHYAYA, JII KBANDA 1, 2 329 The word bhagi literilly nemus primarily lordliness and cognate attributes Here It means and inclades all the sir attribales which go to make one a Bhagavat Turam means servant and refers to Våya Sreştliam, the beet; Sarradhitamain, of all supporters the highest The whole Rik thus means ,-“ IVe obtain from the Divine Creator protection and enjoyment We juditute also on the seriant of the Lord (namely on Váyu), for he is the best and higlicst among the supporters The Commentator xow quotes an authority, for has abore explanation "Having meritated on the Vayu the servant of Narayana, as the best of all, may we get all enjoyments from Vienn the Creator of the universe" (Ibid) . THIRD KHANDA. MANTRA I, श्वेतकेतुर्हारुणेयः पञ्चालाना समितिमेयाय तह प्रवा- हणो जैबलिरुवाच कुमारानु त्वाशिपत्पितेत्यनुहि भगव इति ॥१॥ To Svetaletuh. Svetaketu by name 3 Ha Teua Aruņeyah, the son of Arumi, who was the son of Aruna i Pafchalana n, of the (rulers of the land on Pafchalas efaraa Samutim, assembly, committee 44 Eyaya, went (in order to display his learning) a Tam, tum, to Svetaketu Ha TU . Praväliana Jaibili 39 Uvacha, said Fr Kumdia, boy at Ana, a preposition to be joined with the verb asosat a Tva, thee 17 Agisat, the full word is anvagisat, instructea. foar Pita, father fan itu, thus Anu Hı, did instruct, yes potest. Bhagavah, Sr. a It, thus 1. Svetaketu Aruņeya went to the court of the king of the Panchâlas Pravahana Jaibili said to him “Boy, has thy father instructed thee?" "Yes, Sir," ho noplied.--336. MANTRA 2 वेत्थ यदितोऽधि प्रजाः प्रयन्तीति न भगव इति वेत्थ यथा पुनरावर्तन्ता ३ इति न भगव इति वेत्थ पथोर्देवयानस्य पितृ- याणस्य च व्यावर्तना ३ इति न भगव इति ॥ २ ॥ ay Vetuba, knowest thou Yat, whai (path. Itah, from this (world) wa Adhi, taking hold s Prajab, creatures To Prayantı, go (from this world to the other) a It, thus, au sfa Na bhagaval 141, no sir know the pain ou sbich all creatures go from this world the next? No sir tu Vettha, k nu west thou Yatha, bow, by what paih garuda Puraravartante ill, they return Ta Na bhagavab ih, no Sir. 4 Vettha, knowest Do you ·330 CODÅNDOGY A UPINIŞAD thou gür: Patholt, of the two paths. erga Devayanasya, of the Devr-Path Tante Patrijanassa, of the Path of the Patçıs, sinta Vyavartans, two diver. gences. RIT: Na blagasak se, no sir. 2. "Knowest thon that Path on which the creatures go from this world (to the Brahma's world or tlic Chandra's trorid)?" "No Sir;" hic replied. "Knoirest thou by what Path they zotuan?" "Yo Sur," lie roplied. “Knowest thout the cause of the divergence of the two paths tho Derayana and the Pitriyana ?" "No Sir," he ioplied.--337. Note -The thini question relates to the cases of the dirergence of theso two pathe What are tho mucans and acts which malo the Jiva take one of these two paths ? 5hs somo go on tho Darayan and the others tho Pitrifiua ? NANTRA 3. वेत्थ यथासौ लोको नसंपूर्यत ३ इति न भगव इति वेत्थ यथा पञ्चम्यामाहुतावापः पुरुपवचसो भवन्तीति नैव भगव इति ॥३॥ 24 Vettlie, Luowest thou FUT Yatha, howet Asaw, that Dirk Lobah, world #Na, not a Samparyate, becomes full. Though thousands are dying hourly, how is it that the next world is not filled and tus world exhausted. Vertha, kuowest thou. Yallı2, lion, : what mantel. 97479 Patchamy in, 20 the fifth, slent Ahutati, ia the libation Apah, the waters 4k Purusa-vachasah, called njan The Jiva wrapped in waters obtains a body and gets the name of mu 3. "Kuowest thou liow that world never becomes full ?" "No Şır," he replied "Knotest thou how in the fifth libation, the water gets the name of Nan?" "No Sir," he replied -338. MANTRA 4. श्रथा नु किमनुशिष्टोऽवोचथा यो हीमानि न विद्यात्कथ रसोऽनुशिष्टो ब्रुवीतेति स हायस्तः पितुरर्धमेयाय त होवाचा ऽननुशिष्य वाव किल मा भगवानबवीदनु त्याशिषमिति ॥ ४ ॥ 7 Atha, then, being so ignorant, Nu Kim, why now ogrta: Anugistah, instructed. "I am instiucted,' T Avochattan, didst thou q Yab, ulio. lt Hi, because the imanı, these. Na, tot un Vidsat, does know, 749 Katham, how. Sali, he ag Anugistah, nsuructed. vrata Brusila, can say za iti, thus Sa, he, Svetaletu. Ha, say ·V ADHYAYA, III KHANDA 4, 5 331 TAF Ayastah, being silenced, being put to discomfiture (by Pravahana) Patuh, of the father. Ardham, place, house ata Ejaya, wcut back a Iam, to lm, to the father Ha a Uvacha, said Weitz Ananusisya, with out fully instructing 417 Vava fa kila, hon HT M2, me HOTETT Bhagavan, Sır. Et Abravit, said * Två, thee 14%. Aukisan, "I lave 15. tructed 4 Piatalana sud "Then why lidst thou say- 'I m instucted' He who does not know these things, how can lie bay 'I am instructed')" The boy being thus silonced, went to his fathor's place, and said to him "With out fully instructing me, you honoi suid 'I have fully instructed thee'"-339 MANTRA 5. पञ्च मा राजन्यवन्धुः प्रश्नानप्राशीत्तेषां नैकंचनाशक विव- तुमिति स होवाच यथा मा त्वं तातैतानवदो यथाहमेपां नैकंचन वेद यद्यहमिमानवेदिप्यं कथं ते नावक्ष्यमिति ॥ ५ ॥ 99 Paicha five At Ma, me T Rajanyalandhuh the fellow of Rajanya, the pscudo-ksatriya TT Praśnde, questions Aprikolt, asked Ar Tesam, of them - Na, not : Eham onc 77 Chant 4 Abakam. I could fH Vivihtun, ta answer Svetahetu then told his father the five questions, leiring which his father said TSa, le (the father) ba साप Uvacha, said a Yatha, as FT MS, 10 me Ivam, thou 17 Tain dear boy Qara Ftan these 375 Avada), hast told 491 Yatha fully, properly WET Alam, I Esam of these a Na, note Ekafichina, any one वेद Veda, know यदि Yad if महम् Ahani, 1 इमान् Iman, these प्रवेदिप्यम् Avedisyan!, hew. h44 Katliam, low. Tc to theco Na, por, 1970 Avaks- Jamn, I should have told 5 "That fellor of a Ksatriya asked me five ques. tions, and I could not answer one of them" 'The father said "Dear boy, I myself do not hnout the anskors fully to any one of these questions such thou hast told me IE I knew these questions, why should I not have told theo ?" -340 Note - Thon Gautama sall to bretaEcto"If thon Last mlad to learn this vidst, come with me and let us go to the king and remain there as religious stodents and team It from hin' But 6retaketa after the robot that ha had got did not liko to court another discomitare, and said "100 pay I wont." Then Gaataba wlode went to the top ·332 CHHANDOGY A-UPANISAD. MANTRA 6. स ह गौतमो राज्ञोऽर्धमेयाय तस्मै ह प्राप्तायाहाँचकार स ह प्रातः सभाग उदेयाय त५ होवाच मानुषस्य भगवन्गौतम वित्तस्य वरं वृणीथा इति स होवाच तवैव राजन्मानुपं वित्तं यामेव कुमारस्यान्ते वाचमभाषथास्तामेव मे बहीति ॥ ६ ॥ स Sa, the. Ha गौसम' Gautarma राज्ञ Rajath of the king अर्धम् Ardham, placc vua Eyaya, went. Tasmai, to bim (Goutama) Ha मालाय Prapfaya, to the visitor who had come. I Arham, honor चकार Chakara, showed, did स Sa, he (Gautama) Ila मातर Pratar, in the morning सभागे Sabhage, when the king) had entered the court room उदेयाय Udeyaya, nent out. * Sam, hım (to Gautama) 7419 Uvacha, said 173457 Manusasya, of man भगवन् Bhagavan, 0 venerable गौतम 0 Gautama वित्तस्य Vittasya, of wealth, like gold &c. TVaram, hoon. वृणीया. Vrigathah, choose thou इति 10, trus रा Sa, he Ha. उवाच Uvacha, said, HE Tava, tline एव Eva, inticed राजन Raian, O king her fan Nanusam vattım, luman possessions of Yam, alise एव Eva, even कुमारस्य Kumarasya, of the boy. अन्ते Aite, hear. वाचम् Vacham, speechi, questions TATTO Abhasathah, thou didst say ताम् Tam, that, एप Eva, even. हि Brahi, tell thou, इति li, thus 6. Then Gautama rent to the king's place king) honored his visitor Next moming when the king hac entered the couut honso, Gautama again went to him Tlue king said to him "O venerable Gautama! ask a boon of such things as meu possess He replied “O king! Let such human possessions remain with you. Tell me the (answer to the) questions which you addressed to my boy". 341. MANTRA 7 स ह कृच्छ्रीवभूव त५ ह चिरं वसेत्याज्ञापयांचकार त५ होवाच यथा मा त्वं गौतमावदो यथेयं न प्राक् त्वत्तः पुरा विद्या ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु ततस्यैव प्रशासनमभूदिति तस्मै होवाच ॥ ७॥ इति तृतीयः खण्डः ॥३॥ Sa, ive (the King). Ha, yst Kſiehchliri, perplexed a Babhava. became because the questions related to mysteries not yet revealed to the public. 7 Tam, to him (Gautama) Ha Chiram vasi, stay sometime. He (the " ·V ADYAYA, IV KHANDA, 1. 333 fa Ajmapajám Chakara, comnanded, Tam, to him. Ha, then vry Uvácha, said, यया Yatha, as. RT MA, to me. Tvam, thou O Gautama, WC: Avadah, thou hadst said The King said "Dwell for sometime here, after that, as thou shalt tell me I will do" According to scripfurcs, the student must bye at least for a year with lus teacher, before any instruction could be given to him The rule could not be relaxed even in favor of Gautama. Yata, as slyam, this knowledge. Na, not. Prak, before. Tvat, thee, a l'e, but. gtr Purd, before, faar Vidya, knowledge. METU17 Brahmanan, to Brahmanas. Tesfa Gachuchhati goes तरमान Tasmat therefore, because it was confined to the Ksatriyas, 7 U, I am Sarvesu Lokcsu, on all the worlds, 7764 Ksatrasya, of the Ksatriya. Eva, evcu PHR Prasasanam, the right of ruling or teaching 44 Abhat, was. a II tus. Tasnan, to him Ha. 19 Uvacha, sau. 7. The king was perplexed : and coinmanded hin, saying: "Stay for sometime lere"; and further added "O Gautama, what thou hadst asked me, (I shall tell thee then, on completion of the probationary period) : because this knowledge has never gone to any Bıâlmaņa before thee Therefore the inling power belongs to the Kşatriyas in all the worlds" Thien (when the probation was over) he said to luun.-342 FOURTH KHANDA. MANTRA असौ वाव लोको गौतमाग्निस्तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नतत्राणि विस्फुलिङ्गाः ॥१॥ er asau, in Asu or in the Life: A sau is locative singular of asu. (The Lord dwellmg) in the Chief Prana. Ti Vava, Lently, fra Lokal, 1be luminant: the Luminous (Lord Dwelling a Heaven). Narayana. गौतम O Gautama, et Agaih, the Eater the Destroyer He has five forms I asya, of Him, the Lord Narayaga called Agrii and dwelling in liearen and in Piana. suletzte Aduyah, the Aditya, the Lord in the sun: called Aditya because Ilc takes up (Adana) or attracts everything. Eva even aft Samir fuel Ihc Higlicst. Sam--full, fet leedham Lugh. The Lord Vişnuis called Samit or the Summit, 1 Raśmayab, the rays : delight and wisdom Razdelight and u Sa=wisdom. Vasudeva 9. Dhumah, siaoke the shaker, he who causes trembling Dhu - to treable, the terrible, wat Abar, tlie day, Indestructible =destroy, that which Neacience canner TRT = NUL, ·334 CHHÅNDOGYA-UPANISAD 1 touch or destroy Sankarsana Archih, the light, the Much (ar) ndored (chita) TT Cliandram1h, the Moon the Delight-giver, Pradyumna, TATT Augárzh the colls the pervader of Immbs, Wiga-lumba, ra=pervading Chic Thuler U Nabsatr 11, the stars He who has no (5) Ollicr rule (Ksatral avcı kuin is called Naksutra Aniruddha anat Visphulingah, thic spirhs, lic that ciuses diverse (11) intuitzan (splur101) of the wise 7 lic Inspirer O Gautama! Iluat Juminous (duelling in Heaven would) and the Prâna is the (Lord Vistu indeed called fist) Agun Of Him the form that attracts is called Narayana, the Most High, the form that delights Vâsudeva, the Tenuble, the form which transcends ignorance is Sinhaisana, tho Adorable, the form which is gladness is Pradyumna, the Thulle, and the form that is omnipotent is Aniruddha, the Inspiiei –313 Notc-Literally tho 1 ergo zcang -The gol is that world U Coutama its fuck 18 the Sun itselt thu smoke his rays the light the day the cools the inoon the sparks the stars This however describes the Heaven world or the Duvachu toiter the simile of a tiro altar The Lord in Heaven appears as tho San which allon oca tho whola lenyon a d is therefore likoned to bmt or fuel Samit also means tle Higkeet manifestation of the Lord in Heaven Technically it is Narayana The terror inspiring forin of the Lorik in Honco is Yusudesa the Rays that procect from the Sau all out 18 destroyed by the vibration of these rys tho day in Hcayen is the Sankarsana and called arcbih or light or the adorable the modu in Herren Is I radyoarini aspect of the Lord the stars in Tcaselt are IT Iniruddha forn Thus the Jord presides In His live forms in heaven Tbo flro forms &rc called by turious names which have come to apply to birc-altar and ats accessoriey Thus Samit=fuel=tbe Sumt ie Narayat a DhQm3=smoke=the Awe-inspirSi Vasudova Archis-flame or light-ho Adorable re SanLaTED AS Angars--the lise-coals--the Thriller le Pradyumna Vigphulinga=tho sharkseile Juspatcr Intrudeda The sun moon stars day and rags in heaven arc all forms of the Lord MANTRA तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या श्राहुतेः सोमो राजा संभवति ॥२॥ इति चतुर्थ सण्डः ॥४॥ afta 1 asnuin, in Him in the Narayana in licaven TATERT Etagmun, in that Lord possessing the above five forms of Agnau in the fire * Devah, the Devas the rulers of the Heaven world XT Sraddt åm, the Faithre the disincarnate pious man wbo had performed with faith all the sacrifices while ·✓ ADHYÁYA, V KHANDA 1. 335 living on earth. It repiesents the Jiva surrounded by water of fauth: 1 e, the five permanent atoms, a Juhvalı, sacrifice, offer as a Irbation तस्या Tasyah, from that ga: Abu.eh, froin oblation. Somah, Moon. Raja king. Sambhavatı, beconies, That is he enters into the world of Soma king 2. The Devas (of Heaven) offer in that Fire (Nârâyaņa) the Faithful soul; and from that oblation he enters tho kingdom of the King Soma (and gets a mental body) 314. Note - The Devas carry the soul and present him to the Lord in Heaven and it is thus that the Son of the prous caters herved there the sun, moon, and stars, mists and light are all foring of the Lord The soul is here culied Sraddhi or Path This word also mcaas water, because water is the great chiclo dl sacrifice This is the first oblation of Water. Pravábana takes up the angwer to tho fifth question first. The fifth question was why in the oth libation the water is called Man" The five stages in the soul's reincarbation are meant here The first stago is the entrance of the soul in the Somaworld tho Dovachan The word Sraddha generally translated as futh or water may piean the permanent atoins-the physical, the astral, the mental molecule, and the mental atoms which cling to mar througaopt has to journey. The hfo of faith is the fanctions of these atoms FIFTH KEANDA. MANTRA ! पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदनं धूमो विद्यु- दर्चिरशनिरङ्गारा ह्रादुनयो विस्फुलिङ्गाः ॥ १ ॥ - Parjanyah, the Father of the Great One, param=great and janya = father. the Lord Vasudeva called Parjanya Agnih, Fire; altar rasya, bis * Vayuk, the air the Lord as visdon and life VA=wisdom and Ayuschiſe Samit, Naraza la 17 Abluam, the cloud. the Lord ng the supporter (hhra) of water (ap) Diamah Vasudeva faqı Vidyut, the lightning, the Lord as illuminiog (vidyola). Archuh light wa Mbinth, thunderbolt; the Lord as Eater (aśana=enting) Augarh, coals. 1994 Hradunayah, the thunderings : the Lord as ever glad (Hrada = glad) 1 Gautama! That Great Father (dwelling in Indra Loka) is (the Lord Vasudeva indeed called the second) Agni Of Him (the forin which is Intelligent Life is tho Most High (Nâzâyana), the form which is the supporter of waters is the Terrible (Vasudeva), the form which is B ·336 CDDANDOGYA-UPANIŞAD. Illuininating is the Adorable (Sankarşaņa), the form which is the All-eating is the Thriller (Pradyumna), and the form which is Ever-glad is the Inspirer (Aniruddha).--345. Note - This describes tho lutormediate Region or tho Astral plago, whero the soul now dosends from tho Dorachau The air, the cloni, the lightning, tbonderbolt and the thunderings are the elementals and cloneulat essence of the astral world. The Lord in Hls Aro forns dwells in thieso also. MANTRA 2 तस्मिन्नेतस्मिन्नग्नौ देवाः सोम राजानं जुह्वति तस्या श्राहुतेर्वष५ संभवति ॥ २ ॥ इति पञ्चमः खण्डः॥५॥ afert pafisa wa Tasmu tasmin agnau, in that fire. Devah, the Devas of the astral plane *07*190 Somam rajanam, tlichung Soma nainely the soul descending from the kingdom of Sama, and surrounded by a coatmg of Soma ou mental natter For Juhvati, offer as libation. Ara ara Insyah ahuteh, from that oblation Varsah, tlic rain the soul to enveloped in rain, le in a coating of astral matter, 2. The Devas (of the astral plane) offer in that fire (Vasudeva, in the Astial world) the king Soma (the soul enveloped in Somic matter) From that oblation, (the soul) arises with an astial body (literally, arises vain) —346 Note-Thus in the second oblation the jīva gets another coaliug The soul has now two shoaths-the mental and tho astral. tbe two atoms DOTY become active KEANDA SIXTH. MANTRA I पृथिवी वाव गौतमानिस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गाः ॥ १॥ Tet Paithivi, the caith the Lord as Vas! Expause Sauharsana, 4 Samvatsarah, the seat the Perfect Enjoyer, RT Å kasah, the either; the Perfect Light # Ratri, the mght the giver of joy Ru Diah, the quarters the Teacher of Supreme wisdorn eru Avantas adidah, the intermediate quarters, the Teacher of the Secoudary wisdom O Gautama, that Vast Expanse (dwelling in the earth) is the (Lord Sarkarsana indeed called the third) Agni. Of him the form which is the perfect enjoyer is the 1 ·V ADUYÁYA, VI KAAŅDA, 1, 2 337 Most High (Nârâyaņa), the perfect light is the Terrible (Vasudeva), the joy-give is the Adorable (Sankarsana), the Teacher of Divine Wisdom is the Thriller (Pradyumna), the Teacher of Inferioi wisdom is the Inspires Aniruddha —347, Note-The (Lord Sakarsana in) the earth is the Agn! O Gautama In the year itsell is the Highest (Nirayana) in the ether is the Awe-inspimog (Vasudev a) in the night 19 tho Adorable (Sankarsanal, in the quarters is the Thriller (Pradyumna), in the Inter mediate quarters is the Inspirer (Ausraddha) -347, MANTRA 3 तस्मिन्नेतस्मिन्नग्नी देवा वर्ष जुह्वति तस्या शाहुतेरन्न संभवति ॥ २॥ इति षष्ठः खण्डः॥६॥ auf Varsam, the soul enveloped in astral matter, var Annam, food The soul gets a physical body: c. the ethcrlc body 2 The Devas (of the Physical plane) offer in that firo (Sanlarsana) the Rain (the soul enveloped in astral matto) From that oblation (tho soul) arises with an etheric body (lit the food) —348 Note- In the thund oblation, the soal enters the plants, de, which are food of man KHANDA SEVENTH MANTRA 1 पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वा- चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः ॥ १ ॥ gar Purusab ilic man the Lord is giver nf abundance Pradguruaren Vak, speech, the word u Pranah, breath the Life for Jihva, tongue, the Sacrifice 97 Chaksuh, the eye the All sceing. Srotam, the car. the Aluating 1. O Gautama' that Super-abundance (duelling in man), is indeed the Lord l'radyumna called the fourth) Agni. Of lum, the Word is the Blost High (Narayana), the Life is the Terrible (Viisudera), the Sacrificer is the Adorable (Sarkarsana), tlie All-seeing is the Thriller (Pradyumna), and the All-hearing is the inspirer (Aniruddlin) ---349.

·338
CBDANDOGYA-UPANIŞAD.
Notc.--Tho (Lord Pradyuana la) pin is the Agni O Gautama, in the speech Itselt
is the tighest (naraypa), in the breath is tho are-Inspiring (Vasudorn), In the tongua
Is tho adorable {saikirgamal, in theere is the Thriller (Pradyumns). In the esr in the
Inspirer (Aniruddha).
MANTRA 2
तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुहीत तस्या श्राहुते रेतः
संभवति ॥ २॥
इति सप्तमः पण्डः ॥७॥
अग्नम् Annam, food; the soul dncling in lood. रेतः Retah, sced: the sperm
cell.
2. The Deras (of the body of man) offer in that fire
(Pradyumna) the food. From that oblation (the soul) arises
as seed.-350.
KHANDA EIGHTE.
MANTRA I.
योपा घाव गौतमाग्निस्तस्या उपस्थ एव सभिद्यदुपमन्त्रयते
सधूमो योनिरचिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा बिस्फुलिङ्गाः१
थोपा Yosa, the woman : the Worshipped byall, the Served by all, the Loved
one by all यार Vava, verily. उपाय Upnstha, the fost Proximate, being in the
Theart of all उपनन्नयते Uprmantiayate, persundes, coaxes. The Lord is the
great conciliator strî Yoni, wornb, the union. The Lord is the great untang
Force. अन्न करोति Anah Laion, draws in. The Lord draws everyone xitlu
Himself in the Great Latency अभिनन्दा: Abhinandan, joys: The Lord as the
Great Joy
1. O Gautama ! that Belored (arrelling in woman)
is (indeed the Lord Anirnddha called the fifth) Agni. of
Him tho Nearest is the Blust Higl (Närâyaņa), the Conciliator
is the Terrible (Vasudeva), the Uniter is the Adorable
(Sankarsann), the Absorber is the Thriller (Pradyumna) and
the Joy-maker is the Inspirer (Aniruddha)-351.
MANTRA I
तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुतेर्गर्भः
संभवति ॥२॥
इत्यष्टमा खण्डः॥८॥

·V ADHYAYA, IX KHANDA, 1, 2 339 2 On that Agni, the devas (in the liody of Men) offer scod From that oblation riscs the germ (the etherial man is non coated with a physical body) ~352 Note-The Man onlled &mdalha or trater of faith, in the afth oblation becomes Plan, codowed with physical body The sacriflects are Dcy as here They are the trze hotás harc The first oblation is made to the Lord ns le 15 i lleuren, the sccond to the Lord as He is an ilo Interucdiate Region, the third to the Lord as Ho is in the Higher Regions of the earth the fourth to the Lord as He is In Man and the arta to the Lord as He is in Woman KHANDA NINTI MANTRA, इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा यावद्वाथ जायते ॥ १॥ 1 It tu, thus Tempat Pancham; am Ahutnu mn tlie fifth oblation Apah, the waters, ille pemsanent atoms that go with the Jiva when he throws off his bodies at death 76447 Purusu-vachasah man-styled, called m28 5 Bhavante, beconic ft 114, thus स Sah, that Jiva ल्यावृत Uiba vritali, covered by the placenta m. Gar bliah the germ, the fans Daga, ten. Va, or Atata Masan, months Aptah, within the womb, wfür Saytva, having slept, dwel, lain 776 T Yavad Va, or so long ng is ten or Atore or less months as are necessary wy Athis, then Ta Jayate, is born. For this reason is tho Watoi in the fifth oblation called Man Tyyat Jiva, covered by placenta and dwelling in the womb for ten months or as long as necessary, 18 then boril 353 MANRA ? स जातो यावदायुपं जीवति तं प्रेतं दिष्टमितोऽग्नय एव हर- न्ति यत एवेतो यतः संभूतो भवति ॥ २ ॥ इति मयमा पण्डः।९॥ Sa, hc, sra Sarah, being born 7 Yaval My usam, so long As is dits lifc-period tlic allotted span of life afat Jlvat, loves Tam, kumita Pretam, departing onc, dead ghost f Distan, like in the same manner i Itah, from this world, tà Aggaye, to the Fire & Eva, even, A Haranti carty. The Devas carry, 22: Yatah, from wizere, 1 , from ·340 CRUANDOGY A-UPANIŞAD. Devas carry the Fire of Heaven, of astral plane, and of other, Eva, even * Itali, to this place: 1.. physical plane, Yatalı, to wierc, 1 ¢ to the fire in Man and Woman TSambhatalı, born, spijug. ata Bhavati, becomes 2. When boin, he lives luis allottedl span of lifo. When dead, these lory lim up, to tho particular Agni, in the same manner (as they had brought him down from it)--(to that Fire) from whom (they brought him) to this plane, where he took birth.–354 Note-Going back is in tho reverse orilor-con and women tako the physical corpse to the physical fira; otherial corpsc Is Laden to the etherlal Aro (10karın) by tho other Doras whero tho ethoriti corpse is constaed and the astral set freo, the astral corpse le taken to the astral Tiro YAendera u ho disintegrates the astmal body and sats Lrco the dental, the Mental Deri9 carry the mental corpse to the Jental Tire Nariyan who disintegrates the mental body. . TENTU KHANDA. MANTRA 1 & 2 तद्य इत्यं विदुर्ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽचि - पमभिंसभवन्त्यर्चिपोऽहरह्न श्रापूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्प डुदङ्ड्रेति मासाश्स्तान् ॥ १॥ मासेभ्यः संवत्सर संवत्सरादादित्यमादित्याञ्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषो मानवः स एनान्ब्रह्म गमयत्येष देवयानःपन्था इतिर Now an answer is being given to the first and third questions. It Tat, therefore; because the performance of all Kamya Karruas (self-regarding acts), icad to repeated births and deaths one should become disgusted with such Karmas 3 Ye, who have become iodiffercut, Virahta). Fru Itthem, thus. this secret of the Five Foies, and the Javas being boro through them The five aspects of the 1.o विदु Viduh. Anow. ये who Cha, and. Inse, these. Tu Aranye, ju the forcst, in a pleasant spot. Tar Sraddha, faith. Tapas, austeritics i e, mivrittı Karmas. Iti, thus, 79100 Upasare, follow, pracuse namely those who are great in wisdom and those who are great in unselfish works (tapas and Sraddlra). Te, they. Archsam, to light. Abhisatábhavanti, go: attain. Archisah, from light, The rest of the words up to the cod of manura 2, ending with Devayanah pantlah aie tlie sange as m Adhyaya Fourth, Klianda tecnth, inantra s. 1 & 2 Those who know this thus, and tlose who perform works of faith and hadship (altruistically) in some ·V ADHYAYA, S KĦANDA, 2, 3, 4 341 secluded pleasant place go (after death) to light, from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, froin the six months when the sun goes to the north to the year, fiom the yeai to the sun, froin the sun to the moon, from the moon to the lightning. There is the person the servant of God (Alanu), ho lends them to Brahman This is the path of the Devas --355, 356 ASANTRA 3 अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसंभ- वन्ति धूमावात्रिं रात्रेरपरपतमपरपक्षाद्यान्यदक्षिणैति मासा स्तान्नैते संवत्सरमभिप्राप्नुवान्ति ॥ ३ ॥ # Atha, pow. Ye, who À line, these (Kamya-doers) a Gjame, 10 a village, erg Ista-parte, facrifices and works of public ablity (such as digging of tanks) Dattam, alms. T@ In, and the rest, eg. Sraddha, &c. SITETET Upåsate, practise Àre, the The Dhomam, smoke, the region of the Deva of skloke. fag Abliysagübhavautig go to, reach Ya Dhumad, from smoke, ufag Ragram, to the deva presidug over nrglit. 9. Ratreh, from mglit 9590 Apai apaksain, to the deity of darh fortnight Aparapaksat, from the dark half of the moon. 4 Yau, to thosc Sat, sis, Amar Months UR Daksmati, goes to the souther Pan), ilien Na, not på Ete, these. T** Satitva tsaram, year a Abhiprapnuvaati, reach. 3 But they who live in a village, and practise sacrifices, works of public utility, alms, &c., they go to the lord of smoke, from the smoke-lord to the night-lord, from the night-lord to the lord of the dark-fortnight, from the lord of the dark-fortnight to the lord of the six months when the sun moves southerly But they do not reach the yearlord-357. MANTRA +. मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशचन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति ॥४॥ Ana Masebhyas, from the months EMEF Pulfilckam, to the world of the Patris. Nag Petrilokat, from llae world of the Patris, WAVE Akafan, to ether, the world of Vinayaka VIT Akafat, from the world of ·319 CHILANDOOIA UPANISAD l'intyah. 73 Chandraugam, tlc moon 59 19, that सोम Somah the Soma Raj, the Aung te sparkling A lat that moon or Soma. juice Datuim, of the des lam, that moon or clixir Er Derah thic Dct 74 **, BIRJ7nt, cit liom the Lord of the southorn months he goes to the world of the Patris, ſon tho horld of the Pitris to the world of Vinâjaha (thic lord of fourth <limension), from Vmaraha to the moon That moon is feuily the sparkling Soma (alıcır) That is the food of the Devas the Devas cat that --338 late-The Voon sorl 1 is the place where the Doias drak the ambrosis and the soul that roaches the Lu sar 1 l deinka so na la ke company of the gods MINIRAS तस्मिन्यावत्संपातमुपित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते यथेत- माकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति धूमो भूत्वाभ्रं भवति ॥ ५ ॥ till सपातष en I asmu, in that Luna Plane MT Yavat, so long as Sampatam the co isu nption of good works IT Usiva d vellaig w Atha, then 5 Eram, that Eva, very अध्यानम् Adiv inam path way पुनरावर्तन्ते Pucaravartalte return again 491 Yatha by what Ge Itart vent (to the moon) Warra Alasam to ether Ahasad from ether Vazom to the air 13 T Vaj uh Bhatva, becoming a, 1%, dwellig in air qisia Dhamab Bhavati, becomes smoke, 14, divells in smohe a Diomab Blatva, becoming gmohe 9 Abhram Bhavati becomes cloud, 1 !, dwells in cloud 5 Having dwelt there, till the finish, they return again by that very way by which they had gone np (Or fiona the moon) to the Vinayakaloka from the Vinayakaloka to the would of Vâyu, from the Vayu loha to the world of smoke, from the smoke would, they enter the mist -359 Nate The return from the Voon 15 exther by the saine path by which ono bad ascended Or by a differont path altogether the alteruative patlle is meatloned la order to produce disgust with the Moon World It is not I ke the targa from which the descent is by the same path as the ascent The altornatife path of descant from the moon is besat with dutcult es as will appear later on a id sa vos 1 ought not to be the goal of any wise person The Rizga xaraas must be ranguaced, and all ones works must be altrust C-duty perlormed for daty a sake and performed well ·V ADHYAYA, X KNANDA 6 %. 343 MANTRA 6 अनं भूत्वा मेघो भवति मेघो भूत्वा प्रवर्षति त इह बीहि- यवा श्रोषधिवनस्पतयस्तिलमापा इति जायन्तेऽतो वै खलु दुर्नि- प्रपतरं यो यो ह्यन्नमत्ति यो रेतः सिंचति तद्भूय एव भवति ६॥ are born यभ्रम भूत्वा Abbranm bhatva, become a mist मेष भवति Meglhah blasatr, becomes a cloud, se, dwells in the cloud 99 51 Veglsan Bhava, after du elling in the cloud Tara Pravarsatı, le raibs down, that is enters into the falling vain l'e, they, the performers of Lamya works Iba, here, on ilus carth ब्रीहियश Brihi yavah, rice and barley घोषधि-वनस्पनय Osadhi vanaspatayab, herbs and tress तिन मापा Jila masah, sesamum and beans जायन्ते Jayante तत Tatah, from that a Var, verily खलु Khalu, vcrily दुनिष्पपतनम् Duruisprapatanam dificult cscape alivays fall into lower depths, constantly falling य य Yah Yah, whatever male. हि Hi, Indeed यनम् Food अत्ति A1, eats पYah, who रेत Retab. seed सिंचति Sinchaes, sprinkles तत् Tat, that. भय Bhayath, again एव Eva, eveu भवति Bhavati, euters: becomes 6 Having been in the mist, he enters the cloud, haying been in the cloud, he enters the rain (and falls down) Then he is born as a rico or barley, herbs or trees, sesamum or beans, &c From this point thero is constant (tantalısıng) rise and fall For whoever eats the food and begets offspring, (the jiva) is there in that food and that seed --360 Nate - Tbo jin does not becorte nice or burley, &c but is a co lenaut with the gras of rice &c It is an encouscous dwelling an rico &c MANTRIT. तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनि- मापद्येरन्ब्राह्मणयोनि वा क्षत्रिययोनि वा वैश्ययोनि वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापोरन् श्वयोनि वा सूकरयोनि वा चण्डालयोनि वा ॥ ७॥ तन् Tat, that, among these ये Ye, who इह Tha, here रमणीयचाणा Rama nya chaia säh, good conduct whose conduct had been good on earth, whose physical acts had been good per Abligagah, quickly on bn shing their time Ha, verily 4 Yat what à le, they uhri Ramamıyam yonim good birth आपोरन Apadyeran, attaim ब्राझपयोमिम् Brahmapa, yonin, the birth of a Brahmapa, क्षत्रिययोनिम् The buth of a Ksatunya Va, or देश्ययोनिम् The birth ut a Vaisya अप Atlia, but ये Ye, who इद tha, here कपृयचरणा Kapdya charanah; of evel conduct Kapuyam yoom, on evu Iarth 9 Sva yonim, a dog frakt Sakara yonim, a bog TT Chandala yon:m, a Chandala .

·V ADIPAYA, X KUANDA, 9, 10 315 MAYTR 4 9 हर सुरां पिवश्व गुरोस्तल्पमावसन्ब्रह्महा चैते पत- चत्वारः पञ्चमश्चाचर स्तरिति ॥६॥ HQ Tat, on this subject i Te, 01 the point that the lnower of this patie duga vidya is never tainted by the evil of bad company They may mix with ir greatest sinners and will not be defiled Esab tlus Tsichan, verset Stenah, a thief fragen Hirnyasya of gold g 1967 Suram pıban cha, and drl thing spirits T TESTTAT Guioh talpam avasin, dishonoring the bed of lus cercher un Bratımaha who kills a hower of Brahman gr Ete, these Te Prtantı, fall 77 Chatvarah, four y Pañchamah, thic fifth NT Achia in, associating Tu. but fal, with these 111, thus 9 On this is the following stanza —"The stealer of gold, the drinker of spirits, the violater of the bed of his teaches, and the killer of a pious man, are the fou who fall (into lower worlds), and as a fifth he who associates with them "-363 MANTRA TO अथ ह य चेतानेवं पञ्चासीन्वेद न स ह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं चेद १० इति दशमः खण्डः ॥१०॥ 49 Atla, but [11 vertly a Yah who T7 Etan, these Evam, thus qarz Pañchågnin, the five Fiesta Veda, knows #Na, not le sa he Ha, indeed) o Saha with In with these four kinds of evildoers) na Apı also, even af Achran associating orchar Papamana with evil 01 330 Face Lipjate defiled 1 suddhah purc outside Parah, clean wirdu ar pa e ha mself of puriſvang others guti Punya lohan (a dwellel of the world of the pious la Bhavatı, becomes य Yah who एवं Fram, tlus Veda, knows 10 But he tho thus knows (the Five Divine Aspects called) the Fire Fires, is nat tainted with sin even though ZSSOCHLPS with those (sinners) (On the contrary.) being (himself} pure, he purifies (them), and obtains the world of the PIOLB he who knows tlus jea, he who knows thus -364 ·V ADIYAYA, X KHANDA 347 He is called Aditya because He takes up or attracts crery thing (such as the lises of wen &c) He is called rasite because He is joy and delight (18=dlelight 89=joj o wisdom) He is called ahar because igno tance cannot oierpower Him (A=not Ha=to kill or overpower, from than to kill) He is called chandra beciuse He is supreme liappiness Velrund=to gladden; He is called naksatra, because He has no ruler above Hım (Na=not, Kratia=protector, ruler) T'hce aditya=the Attractar rasm=ths delight giver abar=the untonelied by Bril, the Ever vise Omniscience Chandra=the joyful naksatra=Omnipotent Tong these Me words denote the firn Primary attributes of God nimely Au besatrial (attractor) alt compasennate (hecanse giver of JOF) Omnisciept All Blisg and Omolpotent Similarly the words tigo abhra vidynt asanı bradanı are used with regard to the second Agni They generally mean air cloud lightning thunderbolt and thardering But here they rescribe the fire attributes of God Vinu is called vigu becruse He is essentially wisdom and life (Vu=wisdom îyng=lıfe) He is called abhra beciuse He is the support of rates Ap=water, bharana=support) He is called vidyat because He enliglitens all (Vidyotina=enlighten, illuminatıng) He is called because He eats up all (Afana=lo eat) He 18 called hraduni hecause He 18 a Isvay's cheerful Tlu Vayu Wisdom 2nd Life abhra -support of waters vidyot=the laminator qui=the Cater braduur--the ever bapps Wath regard to the thurd Agni similarly the words are usel tately samvatsara kiss litri dik and avantura di urduucily ukan ng the year the ether the night the quarters an 1 the intermediate quarters Bil as appellations of God they have different 1cant ge IIe is called Samy ztun because He causes delight to ul children, 01 becauso He enjoys and dwells in all (Sam=111, V181=dwell, Ra= enjoy OL Sum=111 Vatsa-Calf oi child, Ra=delight) He 19 celled Alat becnnse He illumines all {Â=fully, K61=illumining) lle is called Rarı because le gnes delight ra= lelight ta iti dau itt-glies) He is called did beeruse He teaches the suprerue truth (118=to teach) TIe is wintiri dis because He teaches the secondary truths Thız samvatsara=the perfect enjoser in all 192=the perfect delight rarthe LIVr of joy Du=lho Tencher of the highest trith 11 unter D ethe Teacher of the Power truth Sundarly with regard to the fourth Agus the fie nordis used are vik pina pabr) chakou anl grotu, odiovily meaning the speech the breath the tongue the eye and the cur Dat when applict to the Lord they bavo diferent meanings He is calle i vik beczaso He is the 17 rì le is called prinn, because he is the Life and Leader (pinnato lead forward) Ile is called Chaku becrise fje 19 Ill seeing lle is called Srotra beorine He ·346 CHHÅNDOGY A UPANISAD Va: 1 MADHTAS CONCITARY In tho prerious Khaalis lage bron thus taught the Praha Vidy appertaining to tho apara Brahmin Voy mll be taught tho doctr ne of Mre l'ires appertaining to the Pan Bralıtuin in oriler that men may acquire alriggs or indifferobce The two paths the Depagana and the t'thigana will also be now doscribed in theso sis Khandas from Alan 13 three to the di ten) Tollre Agu15 Dºe not Srirsi & but the Lord Timself in Tiere 19 pret. Ittle Piro Fec moint svargo astral &c then this doctrino woold Also be a tcaching about tho phenomenul and not a Brikmanidya Bat the Upanisuu $135 that it is a Brahimo sidy for the knower of it goes to Doriyans from wh ch thero 1s 10 tel tr 1 (800 h di tenth jo itti am Inh &c) an so ignis toro cannot mean Svargu &c Th Pelily relates to the preme Lor I and thus the consentator provey by quot ng tlo meil korn 5102 Simlita It 18 thus mitten in the Sama Samhita The words Dyu Puja Parusi and Yosh are the live, forms of the Lord nimely Nurậyan" Visudo Sankarşına Prads umna and Anguddha zespoctisely These re called the Isse Agais The word Agut is deused from vad to eat or from vaga+ni the mover of the immobile or from yotgani nouor moting It thus meins The Cater or Destroyer 2 Tho Vover of all imunoreables 3 The Nerer Mowing) Thay (1) +=+= the entor (%) n (that which by itself is Immobllo) +fa= the Vorer of the Immob lc (8) 54 (not) +18€++4=+*+fara Tomo ving Isery Agni has samlt ebama irchin angdra and vepbullnga-namely lucl smoko damc live coat an epirk Dat as Agni docs not mean hero the phyalcal fit but dod so thoso wordgarat ee do not mean [del & but aro tlo names of ti o aromaal festation ? the dents-namely Warisana 118 lova Sankarting Progutna and Inlrad 11a Timu as called Sumit because Ile 19 super excellent (Sam=super, it=cdln=ercellent) Ile 19 calle 1 dhamı beeraso lo cause all owl dners to treinblo d10=10 tremble) IIc is called archus Bonpuso llc th the most a lored (Arun=most chita=uloid) IIO is called ongin treni Ile delights in the bodies of nl zl 19 (Adga=lıb or boly ilmati = lelight or because Ilo takes delight in dis ona boly) Hois called mun brorus) ho flashes on the rise in diverse wage (114 lucrur phir nafning on cho miod, Timmt mich is thn so is the side worlutyun ing eilly as the l' Blinh tranh 11 fit itlu Illal cat at the lost i lham-tho 11o-insp cing the Terrible arell, -tulver Sorul Augin-thin thrliter vis lalingi-cbo Inspirer More ser lori na9s la unine forme 29 ir no (Visu lesa Sinkar 191 Priserina A Ilusrullin) FEST AR 11 si aro forms. Thulio Ore foras Ito Art ng laro call 1 ality, raul abar el in Ira ant makeit gestrally morning to do the rage the day tha boon Ant the stan But as forms of the land three monde hare dif rent naalan hero ·V ADHYAYA, X XIANDA 347 He is called Aditya because He takes up ou attracts every thing (such as the lives of meu &c) He is called rasını because He is joy and delight (n=lelight, $1=joy o wsdom) He is called ahar because igno rance cannot overpower Him (A=not H1=to kill or overpower, from Man to kill) Te is calledł chandrı because He is supreme happiness Nchinnd=to glitlen; He is chlled nrk-atrı because He has no ruler above tism (N1=110t, Kniprotector, rulert Thus iditra=the attractor esimiethe delight giver abarthe untouched by Exl), the Crer wist Oniscience Chandra=tho jostut niksatra-muspotent Thus these Are wonis denote the re I rimary attributes of God nimely All beautıful (attractor) all compassionate (becznesoglur of joy) Omniscient All blss and Ownlpotent Szarly the words tyu athm redzat asaal dir&dunt are used with regard to the second gal They golerally mers als, cloud lighting thunderbolt and thundering But here they deserabe tku are attributes of God Vinn is called iyu because lle is essentially wisdom and life (Va=wiscion agus = life) He is called ablua beruse He is the support of waters Ap=water, bharadi-support) He is called vidyut because He enlightens all (Vidiyotuna=enlighten, alluminatang) He is called 282011 because He eats up all (Afana=to eat) He 19 called hraduni because He is always cheerfal Thus Vayu-Wisdon and Life abhr1 9upport of waters vidyut the flaminator 110metle Caler lirsut tbe over-happy With regard to the Med Agesillasly so words are used imely anwvatasiya *k149 citridik ani antara dub or linarsty meaning tho year the ether the night tbe quartorx an! the interne lente ganrters Bit 19 api ellations of Cod the love different Ileaning [le is called Sains its'u 1 because He causes delight to all childien, ou because lle enjoys and dwells in all (Sam=hl! Vasa=rsell, R2- enjoy o Sam= !1 Vatsa=Calf a child Ra=delight) He is celled Âlida becuuse He illizmines all (Â=fulls Ke=illiumining) He is called Nutrs becanso Hognes delight Ram-lelight fråtı=dadat1= gives) He is called did bec'tuse le terches the supremo truth (did=to teach) He 13 wintu dis because He teaches the secondary truths Thus samaters--the perfect enjoj er in all s14a=the perfect delight ratr=tbe Alor of lng Dithe Tetcher of th higbest frith Ivaitina Disthe Tencher of tho tower truth Silutly with regard to the fourth Agu the thic words used are våk prána jihu chaksu and brotna orlinar ly meaning the speech the brcati the tongue the ere and theer tut wheu applict to the Lord they have different ucaning He la culled nk becauso He is the 10 He is called prina becnuse He is the Life and Leadet (prina=to lead forward) He is called Chaksu hectuse lle is All seeing Ho is called Srotry because Ile ·348 CHHANDOGYA UPANISAD bers 111, He is called Jihva beczuse all oblations homa) ne offered to hun or because He is the Great Sacrificer Thug vitalo Vord Prunatho Grude, Ch kuathe All seeing Brotraztbe A1 boaring Juhyi=the offering the sacm ice Similarly the words fuentioned in the nith Agni have different meanings He is called Upasth, because He is near to all (Upstlin=stinding near becruse He is in the heart of all jas) He is gud to persuadc, because He is the grent Conciliatoi He is called Yon becauso Ho unites (Yuj=to unite) all He is called Antakuit Lecruuso Hc druirs ciery one within bıraself at Pralayı te is called Naadına beciuse He is delight Five things are mentionelas Are Agnis namely Asan Tahal Parinya Prithi Paraga uad Yout ord oarlly meaning that Porld (Hcaven) the Nain god the Tarth the Man and the Womna Bat fiers they are names of God The Lord Kedata called Arau Lokal becruse IIe 18 in Pina (150= Pranı and asau is locatne an lar of 2911, and because Ho is illumine (loka=to illumino) He is called Purjanya because He is the Creator of the Great Gan=to produce, priam=grent) Ho 18 called Prithuna be cause He is vast (pratha=vist, expuse) He is called Puruş? lecruse He is abundance, and from Fim 18 al abundance (rura=abundance) He is called Joşı because He is served or sorshipped by all (Josya= 301 ved, loved or worslupped) Thus at 18 in tho Sina Samuti In Xhania tenth mantra 61% 13 described the descent of the soul from bigher planes It is snid tucro Haring become a mist He becomes a cloud baving hecome cloud, Lo raida down Apparently It would mean that the goal had became a cload a mist&c The Cocomentator corrects this msconception The phrasca lile He becomes smoke, IIo becomes a cloud zuçan that the soul ( ja) dnells in smohe duelis in the cloud, Ac (Hc moics when the smoke or cloud ac moses llo remains stationary when his habitat 19 stationairs It does not tuman that to becomes 1 lontcal witir Smole gol or Cloni gol or Smoke matter or Clot d matter) Because tko wee al no attain the status of becoming the prestling doity of smoke cloud &c (Ihe Vukto. Jis nlonc becomes an idhikari Purn- cosintu ngent a ruler of the cloud or of nin de and not onlınars pious men) The ON! Parjaosa bas been calained in the aboro quotation as the P'ro-creator Tho Commentator nos copains in hl. own words bor larja iya mcus etymologically the Great Father The word Parjansa means the Creator (janya) of the Great (namely Itho fur face! Brabu liença Ile is called the Great Father Tho Lorul Ilart in lle fisc time, five fomus dwells in the Sun &c Ilio hence and the rest get their names of chce because the Lord in Itselling therein gires lits name to it ·V ADAYẢYA, XI KHANDA, 1, 2 349 (The Lord for example, is calleil dya' the Shining One The Jicaren is called dju becausu the Lord Dyu dwells there Thus the twenty fly o objecta mentioned in this Paochagni Vids are tamed after the Lord, and not that the Lord is uimed after then bese words are not primarily the marges of cheets, but uames of God, an other words as ru the words they are Cod natacs hecondariy they are dames of objects) ELEVENTH KHANDA MANTRA 1 प्राचीनशाल प्रौपमन्यवः सत्ययज्ञः पौलुपिरिन्द्रद्युम्नो भाल- वेयो जनः शार्कराक्ष्यो बुडिल अाश्वतराश्विस्ते हैते महाशाला महानोनियाः समेत्य मीमा५सांचक्रुः को नु श्रात्मा किं ब्रह्मेति १ ET 19 Prachinaśalah, aupamanyavah, Prachinašala son of Upamaniu RINN in Satyayajñab Paulush, Salyayajaa son of Pulusa Figu i Indradyumgah Bhallavcyah, Indradyumna son of Bhallava. + **** Javah ſarkarak syak, Jana son of Sarkaráksa gis 200 Budilah Afvataraſvili, Budila son of Asvalaråava, tre, they. Ha, veraly Ete, these, HERLIGT Maliasalah, performers of annual sacrifices fully. Those who perform fully sacrifices every year. Herman Mahas: otrıyah, koowers of complete Vedas and their meanings, Sametya, coming together : having met fare Altenausanii chakruh, held a dicussion, Kah, who, what marks has lie Nah, our U Átma, tlic Atman, the Lord called Vaig anara, who 15 adored by us kum, that a Brahma, Brahman Prâchỉnasala son of Upamanyu, Satyayajữa son of Pulusa, Indradyumna son of Bhallava, Jana son of Sarkajaksa, and Budıla son of Asvatarâsva, these five great sacrificers and great scholars met once together and held a discussion as to who is our Self (the Lord to be worshipped) and what is Brahman --366 MAVIRA 2 ते ह संपादयाश्चकुरुद्दालको वैभगवन्तोऽयमारुणिः संप्रती- ममात्मानं वैश्वानरमध्येति त५ हन्ताभ्यागच्छामेति त५ हाभ्या- जग्मुः ॥२॥ Te, they Ha andeed IT Sampadayan chaktub jellected caue to the conclusion Not having come to any decision by disctising among themselves, they concluded to go to Uddalaka to settle therr dispute They ·350 CHHÅNDOOY A-UPANIŞAD. thus expressed their this decision :- la nefu Uddalalah Ar užíh, Uddalahason of Aruna Blagavantah, o Sirs 7 Azam, thia, 796 Satprati, at present. Imam, th- 11775, The Lord called Vaiſvanara. wife Adliyeti, ktous most Tad, him. T Hanta, el Tamn: ahliyagacliclihamah, we may go a Iaft, men lla, so Pag, Abhyajagnol, they vent. 2. They decided (to go to Uddalaka, saying). "Sirs there is that Uddâlaka son of Aruña, who at present kuows best this Åtman called Vaistânara Well, let us go to him." So they went to hin.--366 MAVATRA 3 स ह संपादयांचकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रो- त्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानी- fa 11 3 11 Sa, he, Vddalaha. #la, the fruit Satpadayam, Chakara, (knowing the object for which they had come) decided that the fit rcaclict of thosc is some one else) Praissants, will exame HT Nam, mc # these Mahasalah mahasrotriyah, the great sacrifices, the great scholars 72 Tebhyah, to them Na, oot af Sarvalil, all fargeta Pratipatsse, I shall tell Hama, well, weg Aham, I. 794 Anyam, another Tea Abliganusasani, let me recommend as teacher 3. But he decided · "Thosc grcat sacrificers and scholars will put questions to me and I can not tell them all : therefore let mo recommend another teacher to them."-367. Noti. -Quers. Wo3 Uldalala pable to answer their quest 10A, or was he ander om pledgo not to roscal the aneer? The list vlere is more Itkels MASTRA 4 तान्होवाचाश्वपतिः भगवन्तोऽयं कैकेयः संप्रतीममात्मानं वैश्वानरमध्येति त हन्ताभ्यागच्छामेति तहाभ्याजग्मुः ॥ ६ ॥ TZ Tan, to teni, Ua, decd 319 Uváchy, he said 77 Bhagas vantah, Osus w Astapata king of Kekaya country Samprali, at present Imam thies Ammanam Vaisinaram the Lord called Vailvanara Adliyeti, knouş hest, lam, lun. Ha, ell. Abliz agaclichtámah, let us go II, thus, Tom, bom, H3, Indeed, then 9-7-975 Abliy i-pagmub, they rent, Ho said to them "Sirs, Asvapati king of Kekaya knoirs at present best this Åtman called Vaissanann. Woll let us go to him." 'They sent to him 368. 11 ·V ADHYAYA, XI KHANDA, 5,6 351 MANTRA 3 तेभ्यो ह प्रातेभ्यः पृथगर्हाणि कारयांचकार स ह प्रातः संजिहान उवाच न मे स्तनो जनपदे न कदयों न मद्यपो नाना- हिताग्नि विद्वान्न स्वैरी स्वैरिणी कुतो यक्ष्यमाणो वै भगवन्तोऽ हमस्मि यावदेकैकस्मा ऋत्विजे धनं दास्यामि तावद्भगवद्भ्यो दास्यामि वसन्तु भगवन्त इति ॥ ५ ॥ तेभ्य febhyan, to them EHa प्राप्तभ्य (to them) who had arrived पृथक Pnthak, sevar-tely, totach अाणि Athara, thonors कारयाचार Karayani chakara, caused to be shown or made Sa, he Ha प्रात Pratap, in the morn ng सजिहान Saiyahanah on rising, on leavsng the bed वा Uvacha, sand Na, nol Me, my Stenah, the! 3799 Janapade, 11 kingdom Na not कदर्य Kadaryab a miser न Na, nor मधप Madyapah, drunkard Na, not WATERTON Análtagnih, without fire-sacrificial altar F Na, not an Avidvan, ignorant # Na not A Svairi, adulterer i Svairt an adulteress सुर Kutab, how (When there is no adulterer, where can be the adulteress) यस्यमाण Yakshamanah. going to perform a sacrifice वै Ven verly भगवन्त Bhagasantibosirs अहम् Aham I अस्ति Asm, I am यावन् Yavat, as much एकैकम Ekaikasma1, to each one PICÈ Ritv je to priest मन Dhanam, wealth वारयामि Dasyama I shall give सावर ravat, so much भगवद्भ्म Bhagavadbhyab to you sirs दास्यानि, I shall give सन्तु Vasantu, dwell please, stay भगवन्स Sirsइति, thus 5 When they arrived, the King caused propor honors to be paid to cach of them separately in the morning, after leaving his bed, he said to them "(What makes you como here? Are you toubled by bad men? But there are no such people in this land) In my Kingdont there is no thief, no miser, no drunkard, no arreligious nor illiterate person, 10 adultcrer, much less an adulteress (But if you have come to get wealth, then stay for) I am going to perform a sacrifice, Sirs, and I shall give you, Sirs, as much wealth as I give to each Ritvij priest So stay here please -360 VANTRA 6 ते होचुर्योन हैवार्थेन पुरुपश्चरेत्त हैव वदेदात्मानमेवेमं वैश्वा- नर५ संप्रत्यध्येषि तमेव नो बहीति ॥ ५ ॥ 18 ·352 CHHÅNDOGY A UPANISAD à Te, thes lla. Uchuh, said 769 # Yena ha eta arthcna, by what object, accomplished through what object, such as wisdom &c gay Purysah, a man Charet may go, may aitalo to release &c & Tarin that V Eva, indeed a May ay sour honor may say आत्मानम् एव इन वैश्वामी Átmanam, eva unam Vaidvanaram, that Vaišvånga Sell, even, dafar Samprati, ar present ending Adhyesi, thou knoxvest beste Tam, that, Eva, alone Nali, to us हि Bridhi, tell इति Ith thus 6 They replied: "May (your honor) tell (us) through what means a man may attain (ielease)? You know at present the Supreme Self Vaistânaia Tell us that "-370 Mote --Ortho mantra muy be translated Csery man ought to buy for what purpose Son know nt prosent that Vaisvigara Soll, tell us that MANTRA 7 तान्होवाच प्रातः प्रतिवक्तास्मीति ते ह समित्पाणयः he come पूर्वाले प्रतिचक्रमिरे तान्हानुपनीयवेतदुवाच ॥ ७ ॥ इत्येकदिशा पण्डः ॥१२॥ F14 Tam, to klein Ha Tina Uvicha, he said sa Pratah, 1o-morrow Vah, to you wanita Pralivahtasm: 1 shall give answer for it, thus "le, thcs Ha Q97 44 Samit panayalı, with fuel in land are Porsaline, in the forc-noon for Praticliakramire, they approached, went gain AFL Tan, to them * Ha 99779 Anupatilya, without making them undergo the ceremony of pupilag Fax Etat, this 14 Uvacha, sud He said to them "I shall give you an answer to-mo11011 They went again to luim nest morning, with sacrificial fuel in then hands And he, uithont ceremony, said thus to thein —371 7 13 'TH ELFTI KAD MANIKA! श्रौषमन्यव कं स्वमात्मानमुपास्स इति दिवमेव भगवो राज- निति होवाचेप वे सुतेजा यारमा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते ॥ १ ॥ TO Aupaniany na hart, wlion under what name, H 11111 thou Tu minam, the kingrn Self TLCT V1 ssc, thou worsiuprest a It, thus far Dram, Ileaven Ezt only TT Bhagatah, 16717 Rajail, Oking lei, thus lla 19 Uvicha, fie said. 57 sirc ·7 ADHYÀYA, XII XHANDA 1, 2 333 Esah, the Vai, verily T Sutejab, Sutejis Great Reſulgence Thr ATT Åtma Vaidvarta, the Vaišvånara Self yr Ayam, that l vam, thou THT TE Åtmanam, Self 79 Upasse, thou woisluppest #FATE Tasmat, therefore Tava in thy family ga Sutam son aga Piasutam, grandson Hien Asutan, great grand son Or these words may mean every kind of Sonia libation called by these names sa Kule, in the house, family a Dripyate, IS seen 9 'Aupamanyava' Under what name dost thou worshup the Lord Varsvånara !! He replied: "As Dyu only (sportful), O holy King," He said "The Lord Vaisvânara that thou woishippest is called Sutejas Therefore in thy house there are seen sons, grundsons and greatgrandsons"-372 Note --The Lord under the name of Dya tho Sportin, upholds the heaven Aa pamanyara meditates on this particular aspect of the Lord only He worsbing the Father in learen only therefore his conception of God is incomplete op 1 tipagra 100ang persading the whole humanity The unwanty functions on all tho Litree planes and notia herren only Tho sorship of God however impcrfcct has its fruit, and so Aupamanyava las sons &e Batillas its drawbacks 1180 The noti maulca mentions that MATRA 2 अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्म- वर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूर्धा त्वेप यात्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति ॥ २ ॥ इति द्वादशः स्खण्डः ॥ १२ ॥ TOT Ats, thou eatest Annam, food re, lliou at healthy and can diyest food wafet Pasyası thou scest na Puyam, pleasant things (like son &c) Ats, le eats Annaei, food Tera Pasyalı, he sees 727 Priyanı pleasant 49 Bhavati tecomes अस्य Asya, 13 ब्रह्मा-वर्षसम् Brahma varcha sam, Vedic glory Kule 10 house Yab, who 9 Etani, this 147 Svan, thus ACHTAA Tat Atmanain Vaisvanaram, the Lord Varsvanara Freyr Visputà Upaste meditates upon worships guf Mardha, head a Tu, but are Esah, this Åtmanah of the Self, of the Lord ta PT It ha uvacha, thus be sad u Midha, head le, thy Vyapalesyat, would have fallen Thou wouldst lave been humiliated in discussion Yat, if Man to me 7 Na not an Agamisyah, thou hadst come 2 Therefore thou eatest food (re, art healthy) and seest pleasant objects (prosperous) Whoever worships thus ·354 CHRÁNDOGY A-UPANİSAD that Lord Vaisvânaia becomes healthy, and prosperous and has Vedic gloy in his house But this (Dyu) is only the heach of the Lord, and thus your head would liato fallen (in a discussion) if you had not come to me--373 Aste- Inj eligiblo lo worships Visnu thus gets the rowd at this aspect called Djuro Sutejar 19 only the lica l of the Lorul called Talxrinti tho Univers] Man No one should think this kaowledgo is enough for otherwise ho rould lic inuated in a aisenssion 1 THITLENTE KHANDA MAVIRA I श्रथ होवाच सत्ययज्ञं पौलुपिं प्राचीनयोग्य के त्वमात्मान- मुपास्स इत्यादित्यमेव भगवो राजनिति होवाचैप बै विश्वरूप प्रात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते ॥ १॥ प्रथAtha, then a उवाच Uvach he said पत्ययज्ञ पौनु िTo Suyasajha Paulusi प्राचीनयोग्य Prachinayogya Othou elect from cternity कचयात्माम ar hunvanı almanam upisse, under wlint name thou dost meditate on the Lord TT TT Auityam cva, as the Attractor only, the I ord in the sun fret Virartpa, Air seeing यह Bahu, much Then le said to Satyayajia laulust "0 thou eteinnlly elect! under det name dost thou soxylup the Lord Vaistânara?" lIo nephed "As Aditya (the Lord m the sun and attiacting all) O lolz King" IIo sud the Lord Varsinain that thou worsluppest is called list aiapa the Therefore, in tly house is secu much andd maulfold -~-371 MASTRA 3 प्रवृत्तोऽश्वतरीरथो दासीनिप्कोऽत्स्यन्नं पश्यसि प्रियमत्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं फुले य एतमेवमात्मानं वैश्वा- नरमुपास्ते चक्षुष्ट्वेतदात्मन इति होवाचान्धोऽभविष्यधन्मांना- गमिप्य इति ॥ २ ॥ ते प्रयोदश पण्डा । १३ ।। All seeing ·✓ ADHYAYA, XIV CHANDA, 1, 2 355 2 प्रवृत्त Pravrittahen quattro Asvatari jathah, a car with two mules पासी Dasi slaves निक NiskihJewels तु fo, but घr Chaksub, eye अन्ध Andhah blind There are cars Johed with pairs of mules, slaves and jewels Thou art, therefore, healthy and prosperous Whoever worships thus that Lord Vaisvânara, becomes healthy and is prosperous and has Vedic glory in his house That, however, is but the eye of the Lord You would have become blind, if you had not. come to me -375 FOURTEENTH KHANDA Y VIRI! called अथ होवाचेन्द्रद्युम्नं भाल्लंवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजनिति होकाचैप वै पृथग्यमात्मा वैश्वा- नरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्वलय श्रायन्ति पृथग्र- थश्रेणयोऽनुयन्ति ॥ १ ॥ वैयाघ्रपद्य Vaiyaghrapadyal पायुम् Vayum, the Lord in the Air Wisdon-Liſe (va=kuowledge, ayus=lle) 542329f Prithagvartmå having diverse course for the Lord as Vayu can perform that which Vayu simply can never du पृथक् Prithak diverse बलय Balasab offeriogs पायन्ति Ayana come Te Rachasrennyah rows of cars un Anuyantı follow Then he sud to Indradyumua Bhållaveya “Ovalyaghrapadya! Under what name dost thon worship the Lord Vaisi anaia? He repliesl " As Vayu (the Lord in Vayu and called Knon ledige Life), ) loly Kug" He sud “The Lord which you neditate on is the Lord l'estànın, called Prithagian tunâ (the unusual, the mystenous) Therefore offerings come to yon in mysterious ways and tons of cais follow you --376 MANTRI अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्म- वर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेप ना- स्मन इति होवाच प्राणस्त उदक्रमिप्यद्यन्मां नागमिप्य इति ।२ इति चर्तुदशः वण्डः ।। १४॥

·356 CHHÅNDOGYA-UPANISAD STRU Pra nahi, the life breath उदक्रमिष्यत् Udakramasyat would have gonc out 2 Therefore, thou alt healthy and prosperous Whoever worships thus that Lord Vaisvauaia becomes liealthy and prosperous has Vedic gloy in lus house That, honever, is but the breath of the Lord, and you breath would have left ron, liad not come to me - -377 If you FII TEETH KANDI MAARTAI अथ होवाचे जन५ शार्कराक्ष्य के त्वमात्मानमुपास्स इत्या- काशमेव भगवो राजनिति होवाचैप वै बहुल आत्मा वैश्वानरो यंत्वमात्मानमुपास्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च ॥१॥ नाकाश Akasah tre LordinAkatta, and called also Alkasa becauscite is all (a) luminous (Kisr) बहुल Balrulah, much foll प्रगया Praaya, with offspring धनेन Dhonena, with health 1 Then le said to Jana "O Sâkniahsya' Undoi what name (lost thou alorship the Lord Vaisi inarit 2" He ieplieel " Is Ahasa (1]]-light and support of ether) O holy King He said "The Lord that thou worshippest us the Lord Vitosanu Callel Bahuli (full) 'Therefore, tou ale full of olispring and wealth —378 MANTRI . अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्म- वर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते संदोहस्त्वेष यात्मन इति होवाच संदोहस्ते व्यशीर्यद्यन्मां नागमिप इति ॥ २ ॥ इति पञ्चदश. खण्ड. ।। १५॥ दो Sindohah the trust the m dete part of the body शीर्यन Vyatiyat, would have pe is c! There love thou art healthy and prosperous Who ever Torslup, thus that Lord Varszania, becomes healthy and prosperous and has lede glory m lus house Tlint, how - Over, 14 lut the trunk of the Lord, and you trunk nould have perished, if you lud not come in nic-379 2 ·V ADHYAYA, XII KHANDA, 1,2 357 SIVTEEVTU KHANDA 1 MANTRA I अथ होवाच बुडिलमाश्वतरान्विं वैयाघ्रपद्य कं स्वमात्मान- मुपास्स इत्यप एव भगवो राजनिति होवाचैप वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्व रयिमान्पुष्टिमानसि॥१॥ 9 Apah water the All per vadınga Raysh, wcalth the giver of dehgtit (rati) रयिमान Raymaa possessing wealth पुष्टिमान Pustamin, flaurtshing Then he said to Budıla Asiataraste 'O laya glapadya! Under what nawie dost thou worship the Lord Vaisvârlas a ?' He replied, As Apus (the Lord pervading the water, and called Apas o All-pren alıng 'O holy king') He said "The Lord, that thou storsluppest is the Lord Vais vânara called Rrji (the Delight-maker) Therefore thou art wealthy and flourishing"-380 MANTRA 2 अत्स्यन्नं पश्यसि प्रियमत्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मव- चंसं कुले य एतमेवमात्मानं चैश्वानरमुपास्ते बस्तिस्त्वेष श्रात्मन इति होवाच वस्तिस्ते व्यभेत्स्यथन्मां नागमिष्य इति ॥ २ ॥ इति पोडश. खण्डः ।।१६।। Ta Vastıh bladder the loans in Bhetsjat, burst broken 2 Therefore thou art healthy and prosperous Whoever, moships thus that Lord Vaisiauara becomes healthy and prosperous and has Vedic glory in his house That hoiveier es but the loins of the Lord and your loins would have lirohen if you had not come to me--381 SEIENTEF TU HI DA WASTRA! अध होवाचोदालकमाणिं गौतम कं त्वमात्मानमुपास्त इति पृथिवीमेव भगवो राजनिति होवाचैप वै प्रतिष्ठात्मा वैश्वानरो

·358
CHHÅNDOGYA UPANISAD
1
यं त्वमारमानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च
पशुभिश्च ॥ १॥
पृयिकी Pithna, cirth The Lord supporting the earth, and called
Prithuvi because all expansne or Vast 19 Pratisțla firm rest or support
Then he said to Auddålika Aiun "O Gautama!
Under what name dost thou norship the Lord Vaistânara ?"
He replied "As Prithm (The Lord supporting the cartly,
and so-called becanse He is vast), O holy King" He sud
"The Lord that thou worshippest, is the Lord Vrisvanura
called Pratistha (iim stay") Therefone, thon standest film
with offspring and cattle -382
MANTRI ?
अत्स्यन्नं पश्यसि प्रिययत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मव-
र्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादो त्वेतावात्मन
इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिप्य इति ॥ २ ॥
इति सप्तदश राण्डः ॥१७॥
पादी Padau no feet प्यम्जास्येना Vsamlasyetam, would have broken
shiunt
2 Therefore, thou art healthy and prosperous
Who-
ever, worships thus that Loid Vaistânara becomes healthy
and prosperous, and has Vedic glory in lus house Those
however, are but tlie ſcet of the Lord, and your feet would
have given way, if you had not come to me--383
LIGHTEETI KUNDA
MANTRA
तान्होबाचैते वे खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वा-
सोऽन्नमात्य यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं
वेश्वानरमुपास्ते स सर्वेपुलोकेषु सर्वेषु भूतेषु सर्वेप्वात्मस्वन्नमत्ति
॥१॥

·V ADHYAVA, XVIII KHANDA, 1, 2 359 art Tan, to them Ha Er9 Uvacha, he said Ele, these Vai, indeed e Khalu, verulya Yayan, jou U Prithak, separate, many Iva like, as if for there is in reality no difference in the various parts of Lord's body palmam, this. 9128 Atmanam, Self, Lord STE Vaisvanaram fagre Vidvamsah, je knowing war Annam fuod at Attha, ye cat But lie who worships the Lord in His entirety has the following fruit य Yah, wilo, the eligible. Tu, but at Eram, that Atman The Evan thus BV Pradeda, a span the s te of the heart ATT Mattram measure अभिविमानम् Abhimanam, boundless limitless, immeasureable abho=all round, v=lost, not having: mauan=mesure, wliose all crcumscribing units are gone In other words, all pervading #TATTE derar Åtmânam Vaivanaram, the Lord of Universal Humanity sa Upaste meditates, worships Sa, he सर्वेषु ng Sarvesu lokesy, in alt worlds aigut Sarvesu bhatesu, in all beings # Freng Sarvesu Åtmasu, in all Selfs WA W Annam atti, eats food Then he said to all six of them —"Now you verily, knowing this Vaisvânaia Lord as if many, eat you food (2 e, have got your small jeward) But he who worships this Lord Vaisvanara as of the size of the heart and at the same time limitless, he eats food in all worlds, in all beings, and in all Selfs --384 Note--Man can worship the Lord best in his Beart, while Devas worship in 18 Limitlog The reward above mentioned in more appropriate for Devas than Men Mer may rise to the rank of Devas MANTRA 2 1 But तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धेव सुतेजाश्चक्षुर्वि- श्वरूपः प्राणः पृथग्वात्मा संदोहो बहुलो घस्तिरेव रयिः पृथि- व्येव पादावुर एव वेदिलोमानि बर्हिदयं गार्हपत्यो मनोऽन्वाहा- र्यपचन श्रास्यमाहवनीयः ॥ २ ॥ इत्यष्टादशः खण्डः ॥१८॥ a lasja, H15. Ha Vai, verily GE2 Etasya, of tlus यात्मन Atmanah, of the Self T7TZ Vaisvanarasya of Vuvanara u MQ dia, hcad 7 Eva, even सुतेमा Sutejas 95 Chaksuh eye Faqet Visvn ipt Try Pranah Life breath पृथग्वर्मा Prithagvartmtin संदोह Sandohah the trunk Balulah for Vastih bladde looks Eva, eyes Rayth, ayi gfu& Pritluy the earth qa Eva even are Padau, two feet 7 Urab the chest Eva even Verlih the altar a Lomani, the hairs at Bubub he grass 34 Hridyanı, the heart गाईपत्यन् the Gatha patyam fire Manah the mind 17771974799 the Anvaharja, fire प्रात्य Asyam, the mouth was the Abavaolya, fre, 11

·360
CHHANDOGY A-UPANIŞAD).
2. Verily of that Lord Vaisvanara, the head is the
Good Energy (of thought), the eye is All-seeing, the breath
is All-moving, the trunk is the Space containing All, the
bladder is the Rayi (natter in the astral), the feet, the earth;
the chest, tlie altar; the hairs, the grass; the heart the Gar-
patya fire, the mind the Auvâhirya-fire and the mouth tho
Ähavaniya-fire.—385.
Note:-Astha Sruta is now going to teach the Fire-offering or homa, so the latter
part of this mantra sliows what parts of the Lord Tauranata correspond to rations sacri-
reint things. The Deras of hona preside over various mrts of it such as the fire-altar
the sacred grass, and the three sres Gárhapatya, Anvähårfa and Abaraniya. These Deras
resido respectively in the chest, the hairs, tho heart, the mind and the boath of the Lord
NINETRENTH KIIAND.S.
MANTRA I.
तद्यद्भक्तं प्रथममागच्छेत्तद्धोसीयस यां प्रथमामाहुति जुहु-
यात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति ॥ १ ॥
तत् Tat, then, at the time of eating य Yat, what
भकर Bhaktam, food.
प्रथम Prathamam, first ग्रागच्छेत् Agachchhet, may come (towards the mouth)
67 Tat, that are Homiyam, the lioma material : Sah, he, the cater. af
Yatt, what पाहुतिम् Autum, oblation. प्रथमां Prathamarin, first जुहुयान Juhuyat,
may offer, İ JEAF Taru Juliuyat, let him offer that. HTUTA turet sfer Pranaya
Svana 111, with the manera "Svaha to Prâna." yra: Pranah, the Prana. gtatet
Tripyan, is satisfied
1
At the time of eating, the first morsel that is taken
(should be considered as) a Homa material. The first obla-
tion that be offers, let him do so with the wiatru. “Pranaya
Srihi," Then Prina is satisfied.-386.
MANTRA 2
प्राणे तृप्यति चक्षुस्तृप्यति चक्षुपि तृप्यत्यादित्यस्तृप्य-
त्यादित्ये तृप्यति द्योस्तृप्यति दिवि तृप्यन्त्यां यत्किंच द्योश्चादि-
त्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुवृत्तिं तृप्यति प्रजया पशुभिर-
नायेन तेजसा ब्रह्मवर्चसेनेति ॥ २॥
एयेकोनविंश मण्डः ॥ १९॥

·V ADHYAYA, XIX KHANDA, 2 361 tion DTU Prane when the Praņa ra Tripj arı, being satisfied 4 Chaksub the eye another name of Prana reja Iripyati, 15 satisfied up Chahsusi rripyari, when the eye is satisfied BIFTE Adrya, the sun, another bame of Praia Trappan is satisfied Adityo tripyati the sun being satisficd a Dyauh, the ficavea the wife of Vayu PUITE Divs Tespyan, ay, the wife of Vayu being satisfied 2 lata Yat kim, Bralma called Yat Kim Yat =wisdom Kim Pleasure, intelligence and bliss घCha and चीप TIERT Djauh clia Adityah chi, the wife of Vayu and the sun gforfaza Aduitsthatah, rule over (the eastern gute of the heart) # Tar, that (@rahma) a Iripyata is satisfied Fla Tasya, His (Brahma s) A Iriptom, sauslae Anu after, following the Tripyati is satisfied (uc sacrificce} Txar Prajaya with offspring of Pasublik with cattle Area Annadyena, with lealth with power to confer beatitude on another, magyarımily FETT Tejasa energy, with brightness with bless Brahmavarcliascna, with Vedic glory 2 When the Prâņa is satisfied, the eye 19 satisfied, when the eye is satisfied, the Sun is satisfied, when the Sun is satisfied, the consort of Vây u (Dyau) is satisfied, when the consort of Vây u is satisfied, the Lord of Visdom and Bliss 15 satisfied The Dyau (consort of Vân) and the Sun zule (the Eastern gate) When He the Lord is satisfied, then follows the satisfnction of the sacuiſicer with lus offspuig, and cattle, and ble gets herlth and energy and intellectual splendowi 387 Aote-Thus the Lastern gute Ideers are tho Wife of Vásu anl the hon-1) sau an! Aditro The threo worls Peina Fra and the sun refer to one and the same entits Irana is an aspect of Vasu bo practically the lastern gate-keeper i lys and his wiło boro called Dyau Dut TWENTIETH KUANDA MANTRA: अथ यां द्वितीयां जुहुयात्तां जुहुयायानाय स्वाहेति व्यान- स्तृप्यति ॥ १॥ Atha then Yam nha! The words are the same as in mantra I oftlic last banda, except that it is substituted for atu Then when he offers the second oblation let hun ollei it saying Ipanaya Siha The.Ip ma is entised - 388 ·362 GUIANDOGY A-UPANISAD. MASTRA 2 व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिचु तृप्यन्तीपु यत्किंच दि- शश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानुतप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ २ ॥ इति विंशः खण्डः ।।२०।। sali goa l' jane Iripall, jana beug satisfied AH, Srotram, ilic Eor. Isipy aft, is satisfied tā noh Grotre Iripyati, the far being sau lied. TT Cliandrainah, the Muon gai Tripyatı, is satisfied = tê yarê Chandramasi I ripsali, the Moon being satished दिश: Disah, the quarters : the spouse of Vayu called Disalh, नृप्यन्ति Tripyauli, aic satisfied. दिक्षुः तृप्यन्ती Diksu Tripy antisu, the quarters being sansfied थन्किम् घYat him cha, the Lord of Wisdom and ilrss दश: प चन्द्रमाः च अधिविन्ति Disah chachandramah cha Adhitustihantu, the Quarters and the Moon rule over (the Southerin door) गत् तृप्यति Tatiripyatı, He the Lord being satisfied. The rest as abovc, 2: When the Vyana is satisfied, the Ear is satisfied, when the Eur is satisfied, the Moon is satisfied, when the Noon is satisfied, the consort of Vayu (Dis) is satisfied, when the the consort of Väyu is satisfied, the Lord of Wisdon and Bliss (Vâyu) is satisfied. The (Dis) consort of Vayu and the loon rulo (the Southern gate). When the Lord is satisfied, then the sacrifice is satisfied, along with his offspring and cattle, and lie gets maguanmity, bliss aud Vedic splendour ---389. Note:-Tho Bouthern gate-keepers are the wifoot rsyu and the Moon. But Vyana. Har and Moon are hkentical, being the same as Prina, and ryana in an uspect of Varu, Southern gate keeper is also you along with his consort, here called Disa). The TWENTY-FIRST KHANDA. MANTRA I अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तु- प्यति ॥ १॥ स्तीयां Tityari, in the turd सपानाय स्वाहा Svalia to Apana ·V ADHYAYA, XXI KUANDA, 1, 2 363 अपाने तृप्यति वास्तृप्यति वाचि 1. Then when he offers the third oblation let him offer it saying "Apânâya Svâhâ” The Apâna is satisfied 300 NANTR: 2. तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किंच पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभि- रन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥ २ ॥ इत्येकविंशः खण्डः ॥ २१॥ पाक Vak, peech अनि Agath, fire पृथिवी Prictlyws, the cartbsit, the consort of Vayu, Prithivi cha agnib cha adhitisthah the Earth and Fire rule (the Westcrr-gate) 2 When the Apâna is satisfied, the Speech 18 satisfied, when the Speech is satisfied, the Fue is satisfied, when the Fire is satisfied, the Prithivi is satisfied, when the Prithivi is satisfied, the Lord of Wisdom and Bliss (is satisfied) Prithivi and Fire rule (the Southern gate) When that Lord is satisfied then the sacrificer is satisfied, along with his offspring and onttle, with health, energy and intellectual splendour -- 391 Aote - The heatern gute keepers are the Fire and the consort of Viru Apua, Agn and lak are identical And Apan huselt is an aspect of T.ipa "bus tho Westora gato-Lecper is also Vayn along with his consort, belo called Prithní lam honever, doubtful about this dri identined arith Prithavi, may he tho bri (wite or lana) bo Western guto-keepers would be apani and brt Out of the dvo gate the consort of Vlynas certainly in the three Last bonth and North Thr doubt 19 tvout the Western and the Centrul gates-where brand Lakemi are introduced But TWENTY-SECOND KILANDA MANTRA 1, अथ यां चतुर्थी जुहुयात्तां जुहुयात्समानाय स्वाहेति समा- नस्तृप्यति ॥ १ ॥ चतुर्थीम् Chaturthim, fourth. समानाय स्वाहा Svaha, ta Samana, ·364 CHHÁNDOGY A UPANISAD 1 Then when he offers the fourth oblation, let him offen it saying "Samānaya Svaha" Thus the Samâna is satisfied -392 MANTRA 2 समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किंच विद्युञ्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभि- रन्नायेन तेजसा ब्रह्मवर्चसेनेति ॥ २ ॥ इति द्वाविंशः खण्डः ।। २२।। समाने Samauc, the Saruana beng satisfied मन Manab, the mind पन्य Parjanjah ludrn faya Vidyut the lighting the consort of Vaju 2 When the Samâna is satisfied, the mind is satisfied, nilien the mind is satisfied, India is satisfied, when Indra Is Batisfied, Vidyut (the cousoit of Vâyu) is satisfied, when the consoit of Vâyu is satisfied, the Lord of Wisdom and Bliss is batisfied Vidyut (the consoil of Vasu) and India rule the Northern gate IVlien the Lord is satışlied, then the sacrifice is satisfied, along with lus offspring and cattle, with health, energy and mtellectual splendoun -393 Aote-The Aorthern gate keepers ATO Jude aud the consort of Vlyt But Kamali1 Manal and indraro identical and famint a itselt 18 1 form of VAT Tunsibc Northern gate-keeper is also visit along with h s consort bcre calle tidsut TRENTI-TIMRD KHANDA MANTRA ! यां पञ्चमी जुहुयातां जुहुयादुदानाय स्वाहेत्युदानस्तृ- प्यति ॥ १॥ 4787 Pafichon im the fifth and Frist Ud-nya Si qt Staat te Ud1119 Then when he offers the liſti oblation let out ofici it saying "Udinkin Susha Then the Udann is ausfied --304 " ·VADITYAYA,XXIII KHANDA2 365 MANTRA 2 उदाने तृप्यति त्वक्तृप्यति लचि तृप्यन्त्यां वायुस्तृप्यति वायी तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किंच वायुश्चाकाशश्चाधि- तिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नायेन तेजसा ब्रह्मवर्चसेनेति ॥२॥ इति त्रयोविंशः खण्डः ॥२३॥ - Vayuh'Vavaa the Akasa the wife of Vayu 2 When the Udana is satisfied, the Vayn is satisfied, when the Vaya is satisfied, the ALása is satisfied, when the Alása is satisfied, the Lord of Wisdom and Bliss 18 satisfied The Vâyn and AKASA rule (the Central or Upper gate) When the Lord is satisfied, then the sacrificei is satisfied, along with his offspring anrl cattle, with energy and intellectunl splendour -- 395 Note-Vásu and Akasa ale 1100 Aloeient but one and ths sanie-dentical In the Dovaus1 Vidya (III 13 ) Udana u and Aksyuare toayllas dentleal In conformty with tl at passage Vago and 16.1*20d Udunare taken bere also as identical Dint in the j braso sdyu and Ahisar itu ti e Upper gato -Akis is to be explained as separato fron 1) This Ahasais 187 Labs di and therefore d ferent frue (I at Ab sri hech 191desticilwth Tayu The Central gatekeepers are similarly Udara Anel Váyus court lor Lava Varu and Ak&ty are identical But Udana bue self 18 an aspect of Vayn Th a the Central gate kecper 19 aleo Váyu along with his consort lere called Al 24a I anu doubtful here else Does Akasa mean hero the consort of Vayu or Laksma tbe wile of Vigna I am inclied to the latter Tier TYEMTY-FOURTH KHANDA NAVIRAI स य इदमविद्वानग्निहोत्रं जुहोति यथारानपोस भस्मनि जुहुयात्ताहक्तत्स्यात् ॥ १॥ Sa, he Yahsho इदम Idan, this larsvarnara अविद्वान् Audvan, not knowing waa9* Ag thotiam Agmbona para offering Jitra Jahon, offers oblation यथा Yatha as अगायन Angaan live coals अपो Apohya, removing भस्मनि Blhasmam inashes on dead ashes जुद्दपान् Juhuyat, may offer oblation Algo radnik, so, she thai सत Tal, that स्यात् Syat may be, will be ·366 CHIÁNDOQY A-OPANISAD 1. He who, not knowing this Lord Vaisvānara offers an Agnihotra, he is like unto that person who removing the live coals, offers libations on dead ashes.-396. MANTRA 2. अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति ॥ २ ॥ अय Atha, but य Yth, who. एतद् Erad, that Lord, that form of Valvanara एवम् Evam, thus विद्वान Vidvan, knowing अमिहोत्रम् जुहोति Agnlhotram juhoth, offers as Agumlhotra तस्य fasya this, of his सर्वेपु Sarvesu, mall लोक Lokcsu in tv crlds I Sariesu, mall भूत Bhotesu, in beings सप Sarvest, in५]] सामसु Atmasu, in Sells हुतम् Hutam, offered भवति Bhavat, becomes 2 But he who knowing that Lord, thus offers an Agnihotra, he oifers in fact oblation to all the souls animating all bodies in all worlds-307 Note - Els cIcrmo Pranic oblalırn to the Waspatara within himself, he le 4 was offery it to all egos MANTRA तद्यथेपीकातूलमग्नौ प्रोतं प्रदूयेतैव हास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं 'जुहोति ॥ ३ ॥ a lat, that men Yatha, as portant Isika, the Isila reed at Calam, libre, the upper part of pount of the reed. * Aggau, in fire tia Pretaris, tłtown, entered Ear Padayeta, is burnt, cuined to asties & Evasis, thus Ha indeed अस्य Asya, hts i Suve.in पापमान Paprmansh, sias प्रयन्ते Pradayante, are burnt य Yah, who एतद Etad, tnt एRE tim, thus. विवान Vidvan, knowing अग्निहोत्रम् जुहोनि Agnthotramjuhou, offers arAgiliotra 3 As the tuft of the Işikâ reed entering into the fire is (quickly) reduced to ashes, thus indeed are burnt all his sins, who knoning the Lord, tlius offers an Agniliotia -398 MANTRA I तस्मादु हेवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तहे श्वानरे हुतस्यादिति तदेप श्लोकः ॥ ४ ॥ सामान् Hastmat, therefore Ulla दिन Evativit, who knows thus 09 Yadyapı, f cuen गालाय to a chandala. अशिट Uchchhrsyam, the offals, the remaining food 793 Prayachelhed, here to FIVE, STRIT Strani, ·V ADAFİYA, XXIV KHANDÁ, 4, 5. 367 in the Self Ha Eva Tq Asya, his, of the chandala ang lat, that stalc food grit In the Varsvånara Hutajil, offered a Sjat, will be 4. Therefore indeed, if such a knower gives what is left of his food to a chandála even, it would be offered in the Vaišvânara Self of the Chandála.—399 Note --The food onco consecrated by being offered to the Lord, by a person who Inows the Prana-Agnihotra retalas its purity even when eaten by an ignorant savage The Lord, who 19 in the chandala oven, 15 satisfied by that food, and such food produces spintual rogults in the body of the chaajak MANTRA S यह सुधिता वाला मातरं पर्युपासत एव५ सर्वाणि भूता- न्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति ॥ ५ ॥ इति चतुर्विशः खण्डः ॥ २५ ॥ इति पञ्चमः प्रपाठकः । पष्ठोऽध्याया।।६॥ a lat, that, on this pont Esa, this meth. Śtokah, stanza 27 Yatha, as Iba, bere gira. Ksudlatah, lungry 74: Bajah, children HAVE Mataram, to mother TR Paryupasate, surround, entrcat Evam, thus Ana Sarvan, all na Blitami, beings afera Agruhotra crea Upasate, sit round: have recourse 5 On this is the following Stanza --As here the hungry infants clustei 1ound their mother, so do all beings have recouise to Agnihotra --400 Note-Thus any ritualistic Worship, lıke Agnbotra, in order to be efcacious must ho perforned with lenowledge othertoise it is poste of energy and time-ronning theo on ashes ant not on flee. It is the Lord in Vis Five fold aspects worlong on the fra planes of the universe-hoth ag Inter-cosme Rulee and the Inter átmio Cade-who niust ba the only object of worship under whatever name He may be worshipped. As children entrent their mother for food, 60 must we beg our daily hresd from tho Lord Versvånara--the Hamidity NADUVA'S COMMENTARY Thus In the previous Ebandas there has been deserubed tho kaowledge of the Five Fires as referring to Brahman the Supreme The same subject 18 taoglat in the subsequent khandas also, bat under the name of Yusvårar1 Vidya Tho word Nabistla (XI 1) does not mean a loid of a big botse, nor does the nord Nabarrotriya (XII) mein one who can recito the ledas Their true meaning is thus BITED It is thus written in the Veisvanara Vidy "He who performs fully & gieat sacrifice every year is called Mahasila , while lie is styled Dabasrotriya ho fulg knons the Vedas and their meaning ·368 CHHANDOGYA UPANISAD Id An The mes Wilo Dyu Sulejes de are applied to Tuscanard They do not men cates &c bat are epithcts of God called bere Valeriužra Auponya sud bc worships Dys to which the king sad this is van anara futejs These lis0 words Dyamad Satejas (II ) are explained 101 " Tho Lorel 12 calicuh Du because He is sportful { dia to play) had because He is the support of heaven (ds a=leneiu, Ile is called Satej is because He is extremely sefulgent, o full of great energy tojas= licat) Tho lead of Veau is the support of lierven-1c, thc heren is Lontasued in the head of the Lord) In khaula 13 Satyajajna says he worships Aditya to which tho Lug replace that Isvarapn form These two words Ad tsa and 15y1ru a are now Cola100cl l'he es es of Vismu are called Vidva růpa becuse they sce fully all forms (Visva=11, 2 upa=forms nothing is concealed froin the sight of the Lord) The Lord 13 called Aditza becauso He tahes up all leven adina=nttinets seizes), ul because Ile as the refuge of the sun (Adityasun) for et er la tradyuruna says he sorsługa biya To uluch tho Lung ceplles ho ir Prithagart These two words (XIS I) aro gou explained M'he breath (Irina) of Eları accomplishes that wlucl cau netci ho attured by tbo brenth of Vyu dc, leuce Ho is called Prstlags vreau of the diverse course, (for the course of di mo nfc is dificrent from all other Ikes, and nccomplishes that which nothing else can achiec) He is called Vayu bocause He is lutelligence and Life (vi- tisdom, ilyuslifo) and because Visa 18 Oier reſuged in Ilau and (made capable through Hiru tu accomplish that yliich lie othertusa would not huic been ablo to do in other words God is called! Vyut because llegues llo Joser lo Visu to performa all deeu) 1.03 Skaragya says he worship fla Thup klug ogys that Akshbabula Thero thu 1 ords ( t) or now cuplalect The Lord is called Balula Liceause He is full (bahu=all, full) Hois red Akasa because the middle portion of the body of Vişoiu, the Lord of Ham is shuningihisashiglet) Builta Ayuntams tetto meditates ou arah The long ways it is Nage forum of Lorch Tho tu vont I) aru Dow explained "The Lord is called Apay, because He is all persadag (op=lo per sado) Ho 19 called Aayi because le causes delight (ra=jos) The inidlo portion (1h trunk) and the bladder of the Lord contain to ether and tho kraters and bence Hlo 18 called Ah 14a 24 ipas lic is called Prushes because of this sastreng (prothioa espaus; Ic b called l'satiatus because lle as the bru slaz (pra=best stbu=support, stan) 'The Prithist 19 no called because it rests in or within the cito (ect of the Lord 74. (the carth is lfns fool stoub ·V ADAYAYA, XXIV KHANDA 369 7 Thas all the cosuos is contalped within the body of the Lord-heaven in his head, the sun 12 His eyes the other la II sluage the waters in His bladder the earth in 18 teet-the Ave orlds in these fire portions of His body 5258 an objector The Srutt 5878, tad Yscoh paraman padam, the foot of Visbu is in heaven How do you say that the earth is His foot? To this the Commentator says - "The word pida (foot) 19 sometimes used to denote the whole body (apat taken for the whole) Thurefore in the Verlic tert tad Vişnoh the ford padam denotes the bead &c (That is the whole body of Visou is spread in spice the heaten being in His head) See Mândukya Upanised wiele the word pada 19 used to denote the whole body of VasvAnora "The words Prana, Chaksuh, and Aditya (in XIX 2) refer to one and the same deity who 19 the door keeper of the eastern gate of Vapnu similarly Vyana, Srotra and Chandrames (20-2) are the names of tho deity who is the southern door keeper of Vı-an, sumilaly Val, Apina ind Agni are the names of the westen door keeper so also Simina, Indra and Mind are names of northern doar keeper Udana and Viyu and Akasa ate names of the deity who keeps the upper door of the citadel of Vienu Mode --The Ave door Icepers mentioned in Adhyâya Third Khanda Thirteenth are Leferred to in this Adhyâya Khan las 15 to 23 how in Adhyiya Thind the Prana Chakaus and Aditya ano applied to one and the same person namely to the eastern gate keeper the same words used in V 19 must therefore refer to the same gate-Leeper Similarly with the others The Third Adhyâya merely mentions these gate keepers here in the nith Adhyâya oblation to tbesa in traght The following table will remind the readers as to tho nimos of these gate repers - Directions Third Adhyaya Fifth Autisara East --The sun Called the Cge and Priis also Dyant Buufl.--The moon Culled the Ear and Vyána also Die Hest The l'ire Called the Speech and Apina also Prithiva Nori-Iodra Called the Bund and Samana also Vidyut Central V&ya Called the Ojas and Udina alsn But in 23 at 19 5410 Váyue cha Akitas lu adhitusllatak Váyu ana åkása test This shorts that Vayn and Åkass are tuo euuties and not ove and the same Tlie Com mentator reuotes this condt **The Vayu here is adwelt by Luksmi and Bo is different (from the Vayu mentioned in the first part of this kbanda) In thcsc khandas 19 to 28 there occer the words Dyau m conjunction with Aditya Dra with Chandranis, Prithit with Ago and Vidyut wil l'ajuuga To whow do these tour words Dzu Dış Prithivi and Yidyut refer? The Cowbeutator ansters it by saying that three out of these love words meas the wild of Tayu while Prithiy teats 651 By the word Prithivi (XAI 2) reference is made to Sri ouls Tho kords Dyau and Demand Vidvat refer to Vavu's file indeed ·370 CRAINDOGYA-UPANISAD Note - The Sif mentioned here is also the consort of Váyu, and not the Tighest (?) It is said in thesa khandas (19 to 231 "If Aditya being satisfied, Dyu is satisded &c' How the satisfaction ot A co satisfy B? To this the Commentator ansters "These gate keepers (of the respective qurrters and cnlled Prathul &c) are all founded in the scrtheless faultless Lord Narayana-He is their support (and hence when they are satisfied tho Lord 18 satisficd) In these khandas (10 to 23) the words za FEROCENT, screral times they do not mcan" whatever, but refer to the Lord "Visnu is called yot, because his forın is Intelligence (yi=to go, to know) He 1e kin becanse he is essentially bliss (ht=joy! The five plurases 'tat tripyati - That (Lord) is satisfied'-are now explained when theso (sate keepers) are satisfied Baris satlicd, for la is the Beloved of these Tho sacrificer gets not only reward in this world, but in mikta also he is happy " Ven obtain the Lord Kesuva through the grace of the Sun the gate keeper of the east (They enter the Divine Presence by the east) The Pıtpis rench him through the grace of the loon by the Southern gate, thic Gandharvas reach Him through the grace of Agar by the Western gite, the Ron reach Hin through the lielp of Indra by the Northern gite, the luglior Surns like Sirn lc, reich Inn by the Central gate through the glice of Azu It is not ouly the grace of the five gate keepers which is necessary to obtain entrance into the Presence but the grace of tho Supreme is also necessary" Through the 81100 of Visnu called Varnvauera, and by ziglit knowledge is obtained always entrance to the Divine Presence Onn all obtain this full Lnowledge of afgränara? To ta thc Commentator angers "The Divino Soras aro alono compotont to get a complete and full kuowledge of Vaistan'ıra (and they alone cın fully meditato on Him therefore they got the full fruit--the others (Von, Patris, Gandhari na, and R1-1119) According to theu coinpetency' Urus it is in tlio Varstadura- Vidya Hote-The cloctrine of Falssá ar must refer to the Sapremo Braliman and not 10 Ilro called laikrauna In fact Valuvioara here moins the Anpremo Lord Tho ction (kliandas 11 10 21) starts frith the question 'who 19 vur Zeman Who is Braliman? Thc uswer to it in " Vaidi Inara (Therelore Varsınırı must mein here Brahman anil not Tre)" (Similarly in the antaksa par sad the term nixtánara la ari lal to the Lord) Tl114 Atman has four feet 1 ho Enter of the grous, Vasanara is the first foot' ( Up I) sollarly tho 1 linta Stras also osplıla Valarato mein \ignt, la this p295250 (Vellal sans !)

·SIXTH ADHYAYA. гасе 1 FIRST KHANDA MANTRA I ॐ श्वेतकेतुर्हारुणेय श्रास तरह पितोवाच श्वेतकेतो क्स ब्रह्मचर्य न वै साम्यस्मित्कुलीनोऽननूच्य ब्रह्मवन्धुरिव भवतीति ? भेतकेतु Svetaletuh. r Ha, Indeed, verily, once प्रारुणेय Aruneyali. son of Áruna or grandson of Aruna IG Åsa, was all? Tam ha, ta him, once, For Pita, father 379 Uvacha, said that Svelaketo, Ol Svetaketu Vasa, dwell. 1992 Bralımacharyam, as a studentie, living in the house of Guia as order to study the vedas, a Na, nat Val, veralya Soma, O TEHT Asmit, in our ra Kulinah, belonging to one's family or अननूच्य Anannelhya, not without studying the Vedas). ब्रह्मा Bramalia bandhuh, a Brahmana by birth He is a Brahmabandhu who has Brahmua as or kinsman. ra Iva ble. भवति Bhavatn, becorues, इति Ith, thus There lived once Svetaketu Aruneya To him his father said “Svetaketu, go to the house of a teacher to study tho Vedas, for thcro is none Volonging to our family, O son, who has not studied ( Vedas) and is merely like a kins. man of Brahmanas ---401 स ह द्वादशवर्ष उपेत्य चतुर्विशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध एयाय त ह पितोवाच श्वेत- केतो यन्तु सोम्येदं महामना अनूचानमानी स्तन्धोऽस्युत तमादेशमप्राक्ष्य ॥ २ ॥ & S1 !1, hc, mdeed - Dvadasa-vassah, being twche years old उपेत्य Upetya, having arrived at the house of Gura पतुर्विशति Chrturniitr su, twenty-four k Varsay years सान Sarvin all. वेदान् Vedan, iedas AAdhttys sung studied महामना Mahamanth, self-conceited. अनूपान. मामी An achanamani, hinking I have nothing to study Fy: Stabdiah, sien, arrogant पचाय Eyaya, reurned तम् Tam, to him Ha, verily. पिना Pra father पाप Uracha, said यत् Yat, that when d Nu, now. सोम्य Somys, O child, Idam, thus #STT: Mfahamana), self-conceited সমানী Anochanamini, considering well-read Flui Stabdhah, arrogant. a Ast, thou art. 6 UI, well E Cam, thał GUE Adcéam, instruction Apralsyah, have you asked, MANTRA 2.

·VI ADAPÁFA, IRTANDA, 375 MANTRA 7 + न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन् कथं मे नावक्ष्यन्निति भगवास्त्वेवमेतद्रवीविति होवाच ॥७॥ तथा सोम्यति इति प्रथमः खण्डः॥३॥ Na, not Vai versly? Nonam, certainly STEP Bhagavantah, the vencrable ones, my teachers Ic, tlcy part Etat, this, which thou hast sad wing Avedisuh, knew Yat, if Hi, certainly, because 57 Etat, this Besar Avedisyan, if they had known (Katham, how, why Ne, to me Na, not अपश्यन् Avalsyan they should have told it इति 11, thus TITE Blizgava , Sir lu but gi Eva, even, alone Me, to me Tat, that are Rravilu, say iti thus Tatua, be it so सोग्य Somya, O child It thus Ha, verily 17 Uvicha, he said The son said "Surely those venerable men (my toachors) did not know that For if they had known it, why should they not have told it to me? Do you, Sır, tell Be it so,' said the father --407 7 me that" YADEVAS COMMENTARY In the previous bools lave been taught the virons Linde of meditations wich lead to Release and other inferior revande for persons who hnow the Lord who is tho Jest of all the most compassionato and possessing all auspicious qualities and who is chberent from the Jiray and the 1001mate world stof This sixth look estall shes by wguments the great didere ce between the Lord and Souls and Datter It remove the donht as regards the difference (bheda) betreen God and man betaleta 15 taught this Adoctrine and through hin te tmeh 19 gay co to the whole world the story states that bretaletu when a boy was sent by bis father to learn Veday After studying for twelve jeurs Sretale u returned home when he was twenty four years of age The text s155 4 Gretabetu returned to bis father when he was twenty four luating then stuued all the Yedns The phrase in the orig nal is Sa Dradasa Varsa Opetya which 19 generally translated as when he was twelve years old then ho commenced his apprenticeship Duta Brahman boy is to be initiated at an earlier age and further brotakotu o fatber was remiss in his duties towards his con in not initiating him earlier To remoto this misconception the Commcotator shows that the phrase didata varsa 19 not to bo taken as showing the age at which be was sent to Gurplela Svetaleta was sent to the Caru at the proper ago of e ght for seven) and returned at the age of twenty for Out of the sixteen cais possed with his Guru Sretaketu spent only twelve years in Tedic stody. Therefore he is called the twelve yeared 671.taleta because he spent only 12 years on the Fedas and the remning Tears on something else Or he went to tbu Guru s house sybea he was toolse years old though he was fasti ated at the proper age of eight and passed his earlier year in acading with his father ·874 CHİÁNDOGY A-UPANİŞAD mud, &c., are known) for they are corruptions of it, ótín, to the difference of pronunciation, caused by the oigan speech -- 104 MANTRA 5 Eva, alone यथा सोम्यैकन लोहमणिना सर्व लोहमयं विज्ञात५, नाच र विकारो नामधेयं लोहमित्येव सत्यम् ॥ ५॥ 291 Yatha, as, the Somsa, O'chuld y Elena, by once Lohamamına, by the best of metals, by gold. tris Sariam, all on Loli mayam, ihings made of metals (like pauls, pots or ornaments) PERATE V hatan, known Fat Syat, becomes na Vicha, by speech, by the organ c speech um áramblianam, utterance. Par Vikäral, modification, change wag Nanadleyam, the name. lohim, metal: lolia It, thus. HRTE Satyam, true, correct. 5. As iny child, by ving one nugget of gold (as gold or metal) all that is made of metal is made known (by" its similarity), so is that instruction; or as by knowing the correct word Loha, (all other prords like Lonâ, &c., are known) ſoi tley ale corruptions of it, oring to the diffeience of pronunciation, cnnsed by the ougan of speech.-- 105. MANTRA G यथा सोम्यैकेन नखनिकृन्तनेन सर्व कार्णायसं विज्ञात५ स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेव FIFT F ATT HITTA 116 11 था Yathi ar सौम्य Somya Ochild एकेन Ekena by one मनिटरनेन Nakhan krutanena, nail scissors, सर्वम् Sarvam all, कायासम् Karsnavin sam, made of won, finne Vijüatam, L110wn. Att Sydt becomes 47% Vichy by speech, by the organ of speech A4 Áranıbbanani, utterauec fra: Viharsh, modification, change TU.. Namnadliczam, the name 7979 Krisnayasam, iron, (Krispayasam) for it, thus, CT Eva, alonc. 174 Satyam, O Evam, thus tr Somya, Ochuld. Sa, that प्रादेश Ådesah, caching, sosiruchon na Blivati, 19 a 11), thus. 6 And as, dear child, by knowing one pair of naii" scissors all that is made of black metal is kuorn by its similarity with it, so is that instruction or as by kuoning the correct word Karşnayasam one knows all other wordt As, tshich are corruptions of it owing to the difference of munciation, caused by the organ of speech.–106. truc correct ·VI ÅDAYAYA, I KAANDA, ? 375 MANTRA न वै नूनं भगवन्तस्त एतदवेदिपुर्यद्ध्येतदवेदिष्यन् कथं मे नावक्ष्यन्निति भगवास्त्वेवमेतहवीविति तथा सोम्येति होवाच ॥७॥ इति प्रथमः खण्डः ॥१॥ Na not Vv verilyg Nonato, certainly TE Blizavantah, the venerable ones iny teachers, ūle, they az Erat, this wluch thou hast said if Avedisuh, kaew Yat if it Hi, certainly, because para Etat, thus vitaea Avedisyan, if they had known to PTR Katham, how, why Me, to me 7 Na, not 77947 vaksyen they should have told at Titi, - thus Bhagava 1, Sir q Cu but Eva, even, alane Me, to mc ag Tat, that the Bravitu, saya Itilius तथा Tatha, be at so सौम्य Somya, O child To It thus Ha, verily Uvaclia, he said The son said "Surely those venerablo men (my teachers) did not know that For if they had hnown it, why should they not have told it to me? Do you, Sır, tell Be it so,' said the father -- 107 7 me that" VADRIAS COVRIEVTARY In the previoits boobs have been taught the virus kinds of meditations which lead to Relcase and other inferior rewards for persons who know the Lord who is the Test of all the most coup'issionate and possessiog all uspicious qızalilies and who is different from the Javas an ille in unmito world stu1 TI 18 sixth book establishes by nrgu nenty tho great difcrenco bedercen the Lord and Souls and Matter I remorus tlie donboas regards to difference (blcula) between God and man bieteta is taught this #loctrine ind through hiu tlic torchang iglica to the whole world. The story states that bretaletu vben a boy was sent by big father to Icara ledas After studying for tsello years bretale u retaroed hone when how twenty four years of age Tho text 8159 Gretaketu returned to bus father whea ho was twents four baying then studied all tho Yodas The phrase la the origual as Sa Dradasa Varsa Opetga which is generally translated 18 when be was tx elvo yrars old then he commencer his apprenticeship Duta Brahman boy is to be intuated at an earlier age and further Svetuletus father was romies in his dut es tostards has 500 In not initiating him earlier To remove this miacou oeption the commentator shows that the phrase dyadata varsa 14 not to be taken as showing the age at which he was sen to Gurukula Sretaketit was scnt to the Curd at the proper age of eight (or seyen) a id returned at the age of twenty four Out of the sixteen years passed with bs Gure évetrletu spent only twelve years in Tedie studs. Therefore he is called the twelve yeared Svetaketa because he speat only 12 years on the Yodas and the ramALDEX 70113 on something else Or he nient to tho Guru s hodse when be was twelve years old though he was initi ated at the proper age of eight, and passed his earlier years in reading with his father ·VI ADUYAYA, I KHANDA, 377 The amilarity here consists as between a superior and inferior 18 gold is superior to uron 60 the Lord is superior to tho worll Thotbird illustration of a pair of scissors shorts that sometimes by krowing a small quantity we can now by the laws of anology the attributes of that in which that subs trace exists in 1 largo quantity As by knowing a small quantity of irou one knows the larger mass of iron so by knowing man ay having a small quintity of happinege wadom add sentrency and consciousness ono knows the ord in on these qualities exist in their infinity Since by knowing a thing, which is very small in quantity, one can know anology, thc same substance when it je in very large quantity is by hpowing a pair of scissors made of iron, the attributes of iron esisting in a large muss are also kuowo (60 from the knowledge of man there is the knowledgo of Visnu) But says one objector-This is not a fit Jlustration Visou is vast, the world is small to judge the big from the small is wrong The Commentator says 'true it is not always good to judge the great from the small It is not always truo that the knowledge of the snall gres a complete knowledge of the large But it 19 always true that the knowlenge of the big includes the knowledge of small' Therefore he says - Since even by koowing a small thing, by anology wo can know the big as by knowing 2 pair of scissors made of iron we can know all aron, how much more must it be true that by knowing Brahman who is large aud (All Infinite) we can know this world wuch is so small In other words the knowing of the Lord includes kuowing the world He who knows the Lord most a fortior: know the world He wbo koowg the whole, knows the part he who knows the large knows the small In fact by koowing Him who depends upon none 18 bimilarly known that which depends upon him as by the knowing the Sanskrit names mrittıha Ayas &c one comes to know all the corruptions from these wurde such as Mittı, Mud, &c Thus it is in Samasamhita The Sanskrit names are eternal and it being the universal language of man and gous ho who knows Sanskrit has all the advantages and more which a person knowing a parti cular dialect bas All non sanskrit words are either corruptions of Sanskritas cow of 'yo heart of hrad father of Pitri and 80 DO Or such words are conventional creations but Sanskrit being the language of the whole world at one time, a person knowing Sanskrit would not require to learn the dualect of every province 10 order to make Limselt under stood In ancient times Sanskrit was the esperanto of the world zod all could mderstand it. The word Lobamanı in V 15 means gold as we find it 80 explained in the Sabda Nirnaya -" The words Syarna, Loha Mani and Purata all inean Gold ·378 CUANDOGY A-UTANISAT The troud Iolaman is a Yoga zudlı mond It means cty mologically "this best (man) of the metals (Lola)," therefose Gold The Commentator 105 shows how the explanation of this klianda, 15 given by Sculara is wrong Tho latter takos this Ihanan ng taclung that all win or variety of podíloation is false Bat I tho Sruti meant to teach that all vikira is f1l4c, thon it would not baso used the words cha, pindh, and ani, for they are then not only redeant, but nositively misleading -And ipgleud of saying "hylnaning and clot of clv.al that is rade of clay is known, it woull lase maid - by knowing clay all that 10 made of clay is known, and instead of saring - ly knowing one nugget of gold all that is Toad of fold is known,' it would baro Blid -" by 1 on 16 gold all that is made of gold is known,' and lastead of suying by Lnolg one pale of nail scissors all that is made of iroa is known, it would have said "By knowing iron, all that is made of Iron is known Thus trio word eka repeated thricu is useless Similarly the trord pind (clod) mani (nugget) ud maklia hiketu (vail sessors) are also redundant While the word barva (all), thrice repeated 18 musleading For all things wade of cold, or clay or iron are not modifcations of one 101 set of goll or of Que cold of clay or of one parat naul-SCISSON Morcosor tho theory of advatn 19 thnt the workil is eriperimposed on Brabuin, 15 x wako 14 superimposed on rope But tlus loita dues not show that all that is made of clayu auperimposed on one clod of clay, &c Therefore, the Commentator says - If the Senti meant to teach modificntion (ushära), the words cha, pinda and man would be useless While arcoding to our explanation the woda eha (ono) and faria (all) are perfectig clavant, for they are necessary in order to teach sımdarity We tale thus klımında to teach słdrss? (similarity, and not vikára (suod:fication 1 Thus the ord pinda is used to show tle smilarity of two tlungs as far as the mattis lool 18 concerned, both are real, and none false TLC word want is used to slow pre emmence of one over the other, fo2 manı Heans pie eminence Wule a nail SCISSOIS which is a very small thung shows the inferority of the nerse as compared with Braluman The Alsattus explain the next passage Yael rambler &c, tbua _"tho sikem (differcoco) is only a nane, arising from epcoch bat the truth being that all is clay, gold," or arou The Commentator shows the wossteners of tbus explodatipA - Moreover the word "101" repeated thrice, as mpittsha aty, lobamadı itu, kierulfasam ti is useless, and similarly the word nipuadhoya, used thrice Had the State meant to teach that the kara (ruodification or differenco) was false, it would have said "the clay alone is true, the gold alone 19 tive, the trou along is true," and not the words námadlega and it For then the mooning would bo 'the dedecerca is a matter of specch only, the clay Is trae, the difference is a matter of speach only the gold 15 true the digeronce u taller of apcech only, the iron is t1110 TiA vozily namedlcyo aod at yould be 115Clegg For according in datar the worl namedeya ng me orly naro only and the plerasos notier of spe.ch richinobhanam lase the same sign IA- Place, and one of the other I recandant The word 'It is a mark of quotation, and in ·VI ADIYAYA, I KUANDA 379 used to denoto worils and not suustances of which the words aro names Therefore the "morittijit'cinnot denote tho substloca clay but the word fornu mrithi meaning clay In fict, without using the worlati thoshlistucaehy would have been renoted by using merely the worl unittki Tlus iti s ecliss 1ceording to bitukara But aceariling to Our explanation tho word 'It is not useless, for we crplan that it points to the word forni misittki anil kay The word form mittıká is the trummels, the correct word, while word lake mud inittı , &c are veroncolar corruptions (vikára) of it Norcover there is no word in this klan la which shoxy that diflcronica is also for the word falso occurs nowhero in at the word vaehitambhana ein not bo taken to mean false lor noither technienlls, doce por etj mologienlly this word mer falso Vorooper as this plirose le ate brend only," amplies that bo took nothing suitb his brend like condiments, & , 50 timme only, would mean that there 28 no substance in it But there is no such worrl na "only" (matra) in thic alorc sentence It is not vichwambhana mâtram, (so you cannot sty it means by implica Lion falsehood) Thus tho world richirambhana does not mein ar9ing Prote spoech bot utternen tirough the organ of speech All corruptions of ro Sanscrit words are due to the dcfect of utterance, 1re the outcome of the difference of the organ of specchi Vacha means the orgau of speech, ie, the larynus and Graubhana nimus utterance 'L'lie word iramblıana Joes not mer arising, but it denotes on action Thins vaclairamblan' means "the change (vikara) of pure words into dialects, is due to the utterance (irubhana) through different argins of speech" The trord vikara nieans the unrieties (11) of corruptions (kara) The varieties of corruption of the pule word depend upon the variettes of the organs of speech The word on an qualifies nimadheyam Thus satyam nuadhey means tlic original soord is the true or the eternally existent The meaning is that tho Sinserit words like mrittiha, &c, tre eternally existent, but not their corruptions The word sitya merne 'eternal, because the wise know (ra) it as pervading (tatam) all time 19 a substance (82t) in Ollier words, that whose substance exists tough all time is 'true' oi satyam All other words, foreign or vernacular are either corruptions ar mere conventions made my men Since these words are conventional or symbolio only, therefore they are vikära or modified forms of the originals Saye au ohyectot -the ord vtkára is masculine hot can it be construed with arambhanan, 1 neuter noun? To this the Connentator says - The word ik ir, being a word which is alrays masculine, rentains unchanged when construed with yords of other genders The phrase arambhanam vikosah is, as good as the well known phase Vedah prauna- D2 Moreover it is not correct to say that the words miti, &c, are V kata of the original word mrittika Strictly speaking no word is a Vihura of another word, cvery word 15 vikára of ikası The liole khanda describing the pre-eminence of Banscrit over non sanscrit words, ·380 CONTÁNDOGYA-UPANIŞAD. realls leaclie the pre-eminence of the Lord ore every thing else. The cosmogony taught in the nert Klanda is also for the sake of teaching the snperiont of the Lord. SECOND KHANDA. MANTRA, सदेव सोम्येदमन आसीदेकमेवाद्वितीयं तद्धक प्राहु- रसदेवेदमग्र प्रासीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥१॥ . ETT Sat, the True, the Gool, the Being, the Bebl, Narayana 99 Tva, alonc Somya, O Cluld Idam, of this, 9 Agrc, in the beginning eta Åsst, was, an Ehm, olie, liome geneous, not separated in members. part Eva, along writer Ads illyam, without a second, without an equal. a Tat, that grla, ndeed the some TE: Abuh, say Asar, the con-being, the void, the chaos a Eva, alone, kuldam, of ilus và Agre, in the begin ning. aree Asit was an Ekam, one * Eva, alone aftalten Advitlyam, without a second, without ait equal arte iasmit, fiom that. Asatalı, from the void. Sat, the true, the plenum. 3147 Jázata, is born. 1. The Sat (Good) alone, O child ! existed in the beginning (of this creation) one only, without an equal. - About this others say, the Asat (Void) alone existed in the beginning of this creation, one only without a second, from lliat Void (Asat) was produced the Plenum (Sat) --408. Note - The Word! Sat may he translatest s tho Troc, the Goul, the l'lerona Tho word Asat, refery to the theory nt &Anga Vada which maintuns that in tho beginning was Nottung, was Yold, from which came out eyerything कुत्तस्तु खलु सोम्यैव५ स्यादिति होवाच कथमसत्तः सजायतेति सत्त्वेव सोम्येदमन श्रासीदेकमेवाद्वितीयम् ॥२॥ i Kutah, how lu, but, u Khalo, certaink, BR Somya, o Child, VT Evam, this. Siar, it can be. a It, thus Ha, indeed, e Uvacha, sard. *** Kallim, how. Wh Asztalı, Som the void. Sat, the Plenum ara Jaieta, be born In, thus Sat, truc, Tu, but 4 Eva, alone, only. NR Sonya, O Child. Idim, of this Agre, in the beginning weig Asst, was, gana Ekam, one, Eva, only. watas Advitiyan, without an equal, without a second, ·VI ADHYAYA, II KHANDA, 9, 3,4 381 2 "But, o child, how could it be thus,' said the father. How from the Void should be born the Plenum Therefore, the Sat (the Good) alone existed, O child, in the beginning of this creation, one only, without an equal --409 MANTRA 3 universe सत् Tat, तदक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत तस्माद्यत्र क च शोचति स्वेदते वा पुरुपस्तेजस एव तदध्यापो जायन्ते ॥ ३ ॥ per Tat, that the Lord called bat, Brahman T Ailsita, thought, cogitatedBahu, many, assuming many forms in order to control the fra Syam, let me be, da Prajayeya, let me create living-beings ra I, thus, a Tat, here, then. f lejah, fire, the Goddess Rama along with Fire, or light, of whiclı she is the presiding denty wysta Asrijata, He created ac Tat, that, Goddess Rama called Tejas and having the form of fire. Tejah, Fire, Goddess Rama e Aiksata thought, cogitated. Bahu, many tury Syam, may I be, I4 Prajayeya, may I create a It, thus Slic, Goddess Rama. Apah, water, the Prana called waters and the presiding deity of water, wyr Asrijata, created HEATE Tasmat, therefore, 79, Yatra, whereever Kva, whenever Cha, and trafa sochatı, is hot, is sorrowful, weeps Svedate, perspires. af V: or gay Purusah, man, TP Tejasah, from fire Eva, indeed, alone T Tat, that Adhi, over, verily, another reading is the 'Indeed.' 511 Ápah, waters and Jayante, are produced He thought 'I shall assume many forms (in order to govern the world) and create boinga' He crcated Fue The Goddess of Fire thought, 'I shall assume many forms and create beings' She created the Waters (Váyu) Thereforo, whereever and whenever any body weeps or perspires, water comes out, for it is from fire that water is produced -410 MANTRA + ता श्राप ऐक्षन्त वह्नयः स्याम प्रजायेमहीति ता अन्नमसृजन्त तस्माद्यत्र क्वच वर्पति तदेव भूयिष्ठमन्नं भवत्यङ्ग्य एव तदध्यन्नाचं जायते ॥४॥ इति द्वितीयः खण्डः ॥२॥ 3 ·382 CUNÁNDOGY A UPANISAD TER Annam, E rah, tliey Fly Apah, waters, Prana TER Alhsanta, thought 2 Bahvyah, many. Eq# Syama, Let us be FTOHTË, Playly cinalıı, and create beings sra It, thus, 77 Tah, they, Pan called the Waters 774 Aanam, food, the God Rodra, the presiding derty of food, thic food liere menns the element carth 1977 Asrijanta, created Tore Tasmat, elereforc yer Yatra, whereever Kvi, whencier 9 Cha, and af Varsatı, it rains, FT Tat, then, there a Evi, alone xjqg Bhdyistham, much food, wê Bhavati, is produced. Adbhyah, from waters from Vayu Lva alone a Tat, that [fet ha serily) Adlı, over, after WINT Anpadyam, eatable food Seth Jayate, is produced, 4 The (God of) water thought 'may I multiply and create beings' He created (Rudın the God of) Food (Earth) Therefore, whereevel and whenever it sains, much food is produced, therefore fiom Water alone is produced all food fit foi eating -411. Note - Apparently this is a geological conception clothes in my thongical lang nge VADIVAS COVVENTARI The crention of Herold is now beitg taught in order to establish the greitness at the lord The scord brida vegins with the famous passage - Sad evi so na vam apre isi elim cva ad vilayım This is the Loy atone of the advarta edifice, and naturally Madhuntales pains to reputus the wrong interpretation of the artins Sankar talcs the three words ekain, eya and adviyam, as negating the thrco earts of bcd 2 parelv the xraget the entiza and the vijitin Thedas Tiusan a troc, tfic ditoretico that exists in it 1elween its branches Icaves &c, 19 a svagatu bhedla or difference inter T. CROIS DO Euch difference in Irunan It 34 homogeneous The Deronco tint cxiste birtucen ore tree ind another of a different class such as between an apple and a mango trco is njaliya bheda or class diei cael Tl cre 19 20 class difference at Talon A9 is the disorence between a trec nad a stone tlungs bclonging to different classes altogether and which is ujatisi puference or ettreo Terence, there is no such differenco in Dramnon The word cla or no shows thirt Erkruan is tlic solo canso of the universe, an! not the tho clay which is tho maleenl cruse of tko pat but whose elucient cruse is the potter pil the mstpumcntal cause 13 potters wheel & Brakran is the material anil the efferent cus is well Tie word adityani słows t1 at there no other stehstuee it esistence the Brit mn It is the only snlataiace that exists The vow of banmra IS set abide by our Commentator - 'I he words ekam er ads tij u men that the Lord 15 free from 411gata bleda, e Ilo ir korogeneotes inel 19 free from <ajati bleda, that is He lits no one equal to Home He is ure liomogeneous subst1/ice 10 1 19 peerless Is 1933 tho telt - ' Le is called cham eid uutigam, because He is desoul of any equal o superio and becoise, He has ao Dufferences inter er, being 1 liomogeneous u1153 Snel is the Eternal Brahman 11 Tius is in the Printta ·VI ADHYAYA II KHANDA 383 For so " The worl'es? 19 used in order to exclude the theory of bheda-bheda (nu bich teaches that Binman his dificience ud is differenceless niso ) The word udstiyum shows that He is free from equality and superiori ty - for thcrc 19 19 one equal to law or supern to Ilumn (Hnd the wordenn' not been usel, then 'ekam udvitiy am would have meant one and pearls which need not be doinogeneous as one pot, &c far as the pot is concerned) it is one but it has differences in its various pirts The bhed i bhed theory sonld have come in, but for the word eva Therefore this S-uti sidesa etc says tliat llie Lord Narayana is ebam esa' 'one only' The word dirtiyam means 'equal' Thig word 18 ersed in the sense of 'equil'ja the Inlabhâsya The Mabibhagya reference is -1992 gor dvitiyera 1 baypam ati ukte eadpino gaur evi up ályate nu arvahza gardabhaḥ This shows that divitiyam has the meaning of gidrisa or equil also The word adystyam, therefore means without equal How cru any one be superior to Him when no one can even come up to Him Thus this great text slows that the Lord is one and peerless Thus it is in the Samn Samuti Nor is the absence of ultiya bheda u well known thing, (for no one line ever seen a thing which has not its contrary) Moreover there is no proof of the existence of such an ibsence of rjanya bheda The wold ulmy z does not mean the absence of sijatrya bheda another text When it is said the Lord is eka esi advitija at means that there is no one equal to Hun or greater than Hc So also another text The Lord is one thero 19 no one equal or greater to lim Ji at le sau there is nothing else t) in the Lord and all that exists as tho Loid and so there s no such thing 7 vijitiya, and consequently the absence vi wj tiya bheda is the most natural thing in the world, then the whole context becomes absurd For the question pat by Uluslaks us what is that thung by knowing which the unknown becomes known I there exists no other thing than Braboari the knowledge of Brahman will giro us the knowledge of nothing and not of every thing for nothing else ex Therefore the Commentator sags:- If there exists no sijatiya object but all is Bjalaman, then the very question of Udd.Iakbecomies purpuseless for le asks what is that by knowing which everything else becomes known by which the hear what cannot be leurd by which we percene what cannot be percen ed, &c The very question takes for granted the existance of otber things much are to bc heard or perceni ed &c And bums every thing is Brahman, the know ledge of any tlag of a pot even) would be the knowledge of Brahman Not only this but ignorance woull be as good as nay the sery acme of As ts. ists ·384 CHHÅNDOGYA-UPANISAU knowledgo , fur there being no vítiya difference, ignorance and knowled go 19 one and the same Nor trould iemain there any such difference, a3 trath and falschood, for the recogation of sucha dillereuce amounts to the gning nip of the advaita punition, and admission that suitisa bharla 19 not n ficliou of the moralists but an absolute something Bforeover the difieronce between truth and falschond leing a fiction, 1t follons that their identity 19 not a fiction, but a truth and reality Thie trac ud tho fniso being thins identicni, the phrasca lhe theso "thta 18 truth, tluis is friss" cense to hre iny memming, so it is as much true to say it the dha and the fisvara are identical as to say that thoy re diferent in other voids tho proposition that to Join and the is an are differont 25 also true lour position, therefore, that the Brabran 18 tiie mbsolute reality and esorytlung else is falso becunice untenable Anathor absurdity of the lostlouls that Baliwan itselt became false for there beløg a difference between trath and also oul it is as usuch true to shy that Ecatman 13, as to say Wat it is not trenit ne ado at that tl Oreat nat esca era adsitfram declares that thero is no bhoday in Brakma actucr sragata or sajaltya or wjiefjar To explain it in this way - This tort prolubıts sajátıya ind singhta bheda und liat lind of vittys bheda which asserta tle prietence of may sautiye olject greater than Biohman (In other words Brahman is a homogencour subiance lins no svagrta bleda, He 18 unique, -19 110 other subsluice of lus cins las no wyátyn bleda, and lastly there is no one guaiter than Imm, and thus He bas po vijitiyabbeda also, in tlus sense only, that is there is no Fij stiya object greater than IIe The Commentator tow exph ns the whole karda in the vory words of well known book The Lord Nornyana Hari is called Sat, becnuse He is the best of all, (the Good par exellence) He created (anuitton) in the beginning (ths chusto Godless 8.1) the eternally existing Suwing Ouv callou Tenis ou Light (She is the presidrag deity of lite or liglet) Slie 13 culled tejas either becruse dle jesides in the All pervading (ad 10 the all per vnding) and Unborn (ya uubom te traja) Or She is enlled tojas becanse the creation (jv) is by her with the Lord (tatal as efficient cause In other words She is called Tejus bevange Her vreau o form called vidiya is born ja) for the Lord Euri (ta) From Hor is born even tho Pina called also liapu od named also Kater or Apzs Irom Her also comes out the Lord Brulina, tho meriding deity of tho four castes of Braburimus & Io fact the birth of Prava and Brhu 18 samallaaeone and Prána almaya in tara becomes Brabut therelore the birth of Pring is sold first Moreover Prana 18 more important of the ta Therefore Els Creation is mentioned first ·TI ADHYAYA, III KHANDA, I, 2. 385 From Prâna 18 born the Lord Hara, who is called annan or Food These throo Devita3-6ri, Fråna and Drina, and Lara are calleul bere by the names of three eloments-light waler and errts, and they are the presiding deities of these In fact, this Khanda teaches the creation of these three Devatas and of these three elements as well That Shining One-Sri dwells in light, and Präna even dwells in the water, therefore from heat (tejas! comes out water, (as perspiration) Tho Lord Hara divells in food, and so food comes out of water (as Hara comes out of Prana) In fact, the earth is the food of this passage, for all food is but a form of earth THIRD KHANDA. MANTRA I. बीजानि भवन्त्यण्डज तेषां खल्वेषां भूतानां त्रीण्येव जीवजमुद्भिजमिति ॥ १॥ ANTE Tesam, of them. Khalu, verily T Esam, of these, of the elemients to be described later on Farg Bhattanam, of the elements or beings, stra Trini, three, the triad of Light, Water and Earth. * Eva, only atama Bijani, sceds, sources, origins, causes, apa Bhavanti, are, there are 7759 Ándajati, born of egg, oviparous as birds, &c Jivagam, born of living being, viviparous as men for Udbhajam, springing from the ground, bursting through the ground, sprouting as trees, gta Iti, thus Of these beings verily there are three sources only (namely the Tire, the Water and the Earth) All livingbeings are produced either from an egg, or are viviparous, or are produced by fission.-412. Note - This Khanda deseribes the greatness of the Tead of Light, Water and Earth (6ri, Veya and Rudra) as the sources of all other being 1 MAYTRA , सेयं देवततत हन्ताहमिमास्तिस्रो देवता अनेन जीवेना. स्मनानुप्रविश्य नामरूपे व्याकरवाणीति ॥२॥ Sa, he lyam, thts, the God called Sat Bar Devata, the God OGA Aiksata, thought, after having produced the Divine Triad of Sri, Vayu and Rudra, along with their Elements Light, Water and Earth Hants, well, 67 Aham, 1 F Imah, these, (the Fire, the Vater and the Earth created by me atready) fs Tisrah, three Far Devatäh, the Gods, Laksmi, Prada, and Rudra. Aderya, through this * Jivcna, by the living, by my aspect ·386 CHIHANDOQYA UPANISAD 2 413" called Jiva or Annuddha 147 Aimana, by the sell, as the inner Guide. WE FITA Anupravisya, chiermy after, entering as the Inner Ruler नामरूप Namarape, the nanies and forms Tu Vyakaravāni, I shall evolve, I shall reveal or develop. falu, thus That God thonght "these thiee Devatâs are wellcreated; now I shall enter into them, with that aspect of mnine called the Living Spirit (Jiva-atman, Aniruddha) and shall develop name and form MAXTRA 3 तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवनात्मनानुप्रविश्य नामरूपे व्याकरोत् ॥ ३॥ Stay Ta-am of these Duvitas fanta Trurilim, trinary, tripartite ETTE Irritam, irinal), tarlite That is He made the three desties enter into cach other, thus Fire and Water cntct cd inlo the Earth, Water and Earth entered into the forc, Filc and Enth entered 16to the Water Pays £ka-ekam, cach other. Itu Kainiani, may I do Talu, thus ET Sa, that Tak ljam, this ter Devata, God. Ar iman, these. Fear Tisrab, tharcc IT Devatal, Gods. 4 Anena, by the Even, alone sitia Jivena, by the living wat Atmana, by the spiriru Anupravišja, liaymg entered through them FIATT Namarape, names and forius, like Indra, &c. centar Vyakarce, develnped then that God said "I shall make these three tripartite, by making each of them enter into the other Then that God liaving entered into these three Devatás, witla llis Living Spirit, cleveloped naines and forms (like those of Indra, &c)-414 ALANTRA 4 तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा नु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्रिवृदेकैका भवति तन्मे विजानीहीति ॥ ४॥ इति तृतीयः खण्डः ॥ ३॥ aru Tasani, of zlem frana Crivritam, tupire fara Travritain, tropartite Eka-cham, cicis other TETTE Alarot, lle made, at Yatha, u Khalu, indeed tir Somya, (chuld 57: Imah, these farar: Turan, three Et Devatah, Gods format ſreyrit, tripariile fare Trusrat, Itspartie final ha cka cach Ta Bhush, vecomes To Tnt, that Mc, from me. For Vijanih, learn th u. f It, ilars 1. He made each of them tripartito Lcarn noiy from me, child, how each of these is tripartite - 415 A$ Nu, now ·VI ADHYAYA, IV KIIANDA, 1 387 NADIVA'S COMMENTARY. Huying cicated these, the Lord Kešnın thought within himself "I shall create names and forms, by entering into Lakomi and the neet, with that foul of ime whuch is called Jhia, and lucli is the name of Anuruddha aspect of mine By entering into them I shall make them three-fold each" Thus thinking, be entered into them and created the nanes and forms of Indra and the rest, and again by making them enter into ench other le fui med Agni, Soma and Sarya Note - In this passage occurs the description of the three-foldness of all creation and in it occurs the phiase Jiva 'Atmi 'Clits word Jiva Atma is generally understood to mean the liurd'ın soul or the individual soul; but here it has not that meaning It means tho Living Lord By thus tripartite Laksmi, dc, are mule to evolve other Desatas as Indra and the rest, who in their turn csolve Agni, Moon and Sûrya The three Devatar Laksmi, Vâyo and Rudra entered into each other and by their combination evolved Indra, &They entered also into the Fire, the Sun and the Moon and thus gave them a three-folt nature . FOURTA KHANDA. MANTRA I. यदग्ने रोहित५ रूपं तेजसस्तद्रूपं यच्छुद्धं तदपां यत्कृष्ण तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥१॥ 44 Yat, what Agneh, of fire og Rohitam, red रूपम् Ropani form, colour H lejasalı, of rejas or Laksmi Fa Cat, that रूपम् Rapan colour Yat, what 6 Suhlam, white 7 Tat, That 919. Apam of walers, of Vayu Yat, what you Krisnan, Black fat, that. 69 Aunasya, of food : Rudra ATT Apagat, vanishes: the name Agol 18 not the primary name of the fire, buc of the Lord who is the real Agni or Enter Agneb, of fire 014 Agostvam, fiery.ess, the etymological application of the word Agni or Eater TET Vácha, by speech, owing to the organ of specchi HITTAUX Aiambhavam, utterance Far Viharah, modification conventional, such as the naine Laksmi is the truc nanc of the Goddess Laksmt but conventionally it is a name given to many womel also. When a woman is called Laksmi, it is conventional use of the word and not the principle use of it A Namadheyam, the name Tro Trun, threeTu Ropani, forms a It, thus Eva, alone #244 Satyam, truc Note -The word Agni literally means the eater and is the Primary name of the Lord and ol Lalemi Secondarly it is applied to fire alsu, but with regard to ture, the word Agni is employed only in its correctional senso, just as the word Lakeri Day ·368 CHHANDOGIA UPANISAD. 1 be the paino of a woman 'This contentional tise is called akara, a mera form of speecu (Achirambana) Primarily threo formg pimeis the Tejas Apas and Annam are the true forms to wao u tlcge norda aro really applicable The red color of file is the coloz of Tejas (Labsmi), ita vte color is the coloz of Patei (Vây ), the black color of fire is the color of Earth (Rudia) Thus vanishes (the sense for the appluation of the word) Agni to fire The fue is called Agni conventionally only It is a mere matter of speech The Tłuca Primary Forms are only entitled to this name, and with regard to them alone is the namo always true - 416 MANTRA 1 colour यदादित्यस्य रोहित रूपं तेजसस्तद्रूपं यच्छुक्तं तदपां यत्कृष्ण तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ २॥ यत् Yat, what थादित्यस्य Adityasya of the sun रोहितम् ikontam, red रूपम् Ropam, cotor 1927 Tejasıl of Inismi तत् far that रूपम् Ropani, 27 Yat, wat Suklan white नत् Tat that धपा Apam waters of Vayu wa Yat wlist og hrsam, black HG Int, iliat PETEK Annasta, offcod of Rudrn O Apagat, vanishes, the oame Aditya is not the primary name of the sun, but of Ilie Lord who is the real Aditya, or seizer or attractor Adityat, from the sun, the nature of being Adit- 3. Wifcunt Aduz nevaru, the nature of being the sun the etymological application of the word Aditya or attractor पाया Vacha by speech प्रारम्भवम् Arambliana utterincc foart Vikarni, conventional use 044 Namadhey im the name i Trint tl rec YITU ROpant, formis le thus * Eva alorc TH Satsan tinc 2 The red color of the sus is the color of Tejas (Laksıni), the dute color of the sun is the color of Watoi (Vayzi) the black color of the sun is the color of Larth (Ruckrn) Thus vanishes (the reason for the application of the word) Aditya to the sun The sun is called Aditya cops entionally only It is a mere matter of speech The Threo Primary Forins are only entitled lo this name, and wth regard to them alone is the name always true--117 ·VI ADHYÀYA, IV KHANDA, 8, 1 389 NANIR: 3 यच्चन्द्रमसो रोहित५ रूपं तेजसस्तद्रूपं यच्छुकं तदपां यत्कृष्ण तदन्नस्यापागाचन्द्राचन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ ३ ॥ Yat, what the Chandiama, nb, of the moon 01679. Rohitan, red 69 ROpam, colour : lejasah, of Laksmit lat, that wap Rapam, colout 4 Yat, what #Suklam, wlute na lat, that w Apam, waters of Vayu, az Yat, what & Kris iam, black ar lat, that अत्रस्थ Annasya, of food अपागान Apagat vaunshed पन्द्रा Chandrar, from the moove पन्द्ररवम् Chandratvam, the reason of being called Chandra 14 Vacha, by speech. U Áramblianam, utterance Fran Vikarah, conventional use. Amin! Namadhey am, the name of Trini, three Fartur Ropami, forms ne Iti, thus, Eva, aloaca Satyam, truc 3. The red colour of the moon is the colour of Tejas (Laksmi); its white color is the color of Water (Vậyu), the black color of the moon is the colour of Earth (Rudra) Thus vanishes (the reason for the application of the word) Chandramas to the moon The moon is called Chandramas conventionally only It is a mere matter of speech The Three Primary Forms are only entitled to this name and with regard to them alone is the name always true -—418. MANTR44 यद्विद्युतो रोहित ५ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्ण तदन्नस्यापागाद्विद्युता विद्युत्त्वं वाचारम्भण विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ ४॥ 47 Yat, what frya Vidyutab, of the lighting the Rohitam, red 694 Rapani, color a Tejasah, of Tejas or Laksmi TT Tat that Eta Ropam, form, color at Yat, whai # Suklam white Tat, that are Apåm, waters Vayu' Yat what DUA Kris ara, black Tat-tbat Watu Annasya, of food 7991TT Apågat vanished regn Vidyutah, from the light-wing At Vidyuttvan, the reason of being called Vidyuta m Vacha, hy speech # Asambhavam utterance fan Vikarah, conventional use 1999 Namadlieyam, tlze namc stiu Titni, three Fit Rupati, colors, forms i It, thus FT Eve also a Satyam, true ·300 COHÂNDOOYA-UPANİSAD 1. The red colour of the lightning is tho colour of Lakşnui, the while of Vâyu, the black of Rudra. Thus vanishes (tlie i eason for the application of the word) Vidyut to the Lightning. The lightning is called Vidyut conventionally only. It is a mere matter of speech. The Three Primary Forms are only entitled to this name, and with rogard to thom alone is the name always tano.-419. MANTRA 5 एतद्धस्स वै तद्विद्वास याहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिप्यतीति ह्येभ्यो विदांचक्रुः ॥ ५॥ qat Fiat, thus Ha, serilyn Sma, a mere puticle. Var, indeed aftara: Tad-vid åsah, the knowers of this, og Aluli, suy Parve, in former days HEUTAT Mahafalals, great performers of annual sacrifices FETTrus. Maliasrotriyah, the great knwers of all the Vedas with the meas- Ing 7 Na not Nali, or us: amongst tis 79 Adya, to day V Kas chana, any once frutam, unlieard WAR Amatam, unconceii cd, not consulele Ta Avijā tam, kam berkicap Udahariyanti, shall mention, wala, tlus H, odece 4 Lbliyalı, from them from the leurned men who liad realizcd Brahman : Vidainchakruh, they knew 5. Verily knowing this, the great sacrificers and the great theologians of yore said "From this day, none of us can be said not to know anything of which we have not heard, nor considered, nor kuon." For of a truth, others in present times have learnt everything from these teachers of yore-120 411\TRA 6 यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदांचछुर्यदु शुक्लमिबाभूदित्यपार रूपमिति तद्विदांचकुर्यदु कृष्णमिवाभूदित्य- नस्य रूपमिति तद्विदांचक्रुः ॥ ६ ॥ 47 Ya! U. what scrily treea Rohila 11, .cd (1 113, like, TK ALLO, "a ki, bus lejasan, sf Tezas of Laks At Sat, tht 5* Ropam,cole ur na 11, thus lai, that per Vidarisclia sub, lisey hnex. Yadu, what, verily Te Sullam, white, 17 iva, tic tac Aphát, was.

·VI ADHYAYA, IT KNANDA, 6,7 391 तन Tar, 6 ra It, thus 7 Apåm of Vayu, of Water FF Rapam, color Itt, ibus. lat, that Vidimichalruh they knew 9 Yadu, wliai versly hay Krisgam, black #lva like Tu Abhat, was maits, thus WART Annasya, of Rudra of Earth H Rupam, colur eta Its, thus bat. A Vidamchal ruh, they knew Whatever appeared to them red they knew to be due to Laksmî, whatever appeared to them white they knew to be due to Väyu, and whatover appoared to them darl they knew to be due to Rudra -421 MANTRA 7 यद्वविज्ञातमिवाभूदित्येतासामेव देवताना समास इति तद्विदांचकुर्यथा नु खलु सोम्येमास्तिस्रो देवताः पुरुष प्राप्य त्रिवृत्रिवृदेकेका भवति तन्मे विजानीहीति ॥ ७ ॥ afa age: Eus: !! 8 11 4 Yat, what V, veraly artaray Avijaalam, unknown, 10scrutable Iva, like Abhat, was a lui, thus FATETTE Etasan of these. 57 Eva, eve), alonc TASTE D vata lån of the derties F Samasth, combination इति Inthur तर Tatthat विदाषा Vidariichakruk, they kncy T Yathi as I Nu, now Khatu indeed 159 So nya O child इमा Inah, these तिष Titab three tar Devatah, deties ** Purusam, man 177-2 Prapya, reaching for Trvrit, tu ce fold tripartite la Turvrat, threeſold, tripartite gach Ela-eka, cach une HET Blavats becomes TH Tat, that Me, from me FIE Vijanılı, leara thougla Itr, thus 7 Whatever verily appeared to them inscrutable they took to be as some combination of these three deities Now of a truth, learn from me, my child, how every deity becomes tripartite in its descent into man ---422 MADIVAS CONVENTARY Now that which is the red color (in whatever object it may be found) is a color which has its origa i tho color of Sri - Whatever is shito is produced from the color of Vayu (Prapa), and know that the black is bain from the colour of Siva (Hura) (Suce Agni thus depends upon Sri Vayu and Siva) therefore that which is the all de:ourin- power of Agni, and which is why it is called Agni (ag+21h = 3gni) really belongs to this Triad of Sri, &c Thorefore Agnilors no fierinese in its own nature butoves it all to them Simtlarly all poster of altraction (adadana) belongs primarily to this Triad, 3 ·392 CHUÂNDUGI A UPANISAD who are the true Adity n (atimcto) u bilo tlıe sun is adityn derivately only Similarly the power of giving qui cl’ınd) belongs primauly to tlus Trac, wlid are the true Chapdia or Gindners the moon is called Chndru secoudurily only Simlark the purer of colightenment belongs priucipally to tlus Triud, who ue the true Vidyut on Enlightners the lightung 19 called Vidyut secondarily only Ilus thus lind has all names and all forins all other objects se lint reflections of these, there foro, theso Agn Ec, also assume all forms and colors, teil, mhite &c, in tarn (In themsches Agni, &c, base no form of their own 101 205 color) Now the commentator oxplains the phrase vachs aranıbhanam vlornh nama lheyam teni rupin eta satyam Therefore callmg of one thing by the namo belonging to another as file is called Agni a nawe belonging to tho Mu1, 15 a matter of conventional speech only Symbolicalls nano za oncli silann ou secon dary yames employed the eternal name is that wueli refers to tbc Tuad As the names Laksın? V yu cu primuly belong to the devat s of the Trad, but secondaily apply to men and women also and in the 0180 of the latter the name being symbolıcıl oals is 1 mere matter of speech , the linmu times being secondary only and not ponary, so all the names of the Vedrs are prouzrly the naines of these thrco deities Thereforo they are called sat; ara fou srtyr ine108 the primary, tho puncipal As thoutes and the forms of India and other dens ure but the secondary names of thicso principal Desties derived from the nmes of the Tried and as these pimes principally belong to these Threc, because Indın &c 18 they are subordinate to tlus Trı id rud as tho Tud 19 superior to them 10 porei e, so the names of Siya and his furins ara the primary names of Vwa, they are applied secondarily to Sua similuly the names of Viyu and his forms are the primary pribes of Lakstu, and aro secondarily applied to Vaya Similarly the uanges of Lobanti and her forms are the primary names of the Lord Hari and fus foums Thore Iore He is nlone tho Lord of all He is all forms He is all He alone is all name because every name is His name and so also Ilo is alone the all power hecture etery poner is His poner All ibo forms that belopg to others 're reflections of His forms He is one only without a second-thie peerless and consequently, the best of all Te being the chief 15 called the Sat o Good He is called the Satyam becauso He is good (Sat) He is all perladang (Tati) nud Ho las lpowledge (12) ·VI ADHYAYA, V KAANDA, 1, 2 393 Thus Satyn is the name of the Lord Vienu , a tat tvom ası Sretaketo thou art not that 0 Sietrketu Wliy urt thou, therefore so conceited and stern The gods India and the others are higher than thou in wisdom and prowor Jea lugher than they are the Triad Sri, Pu ina and Siva while the highest of all is the Lord Visnu , su never he conceited Never think thyself the wisest or the greatest Shua knowing the great power of Visau, let neither prirle noi sterness enter thy eart, for none oan eter remain stern, who come to l nou the power of Visnu for the knowledge of Vienu cinnot be the cause of pride Thus it is in the Sama Saruhite comes FIFTH KIANDA MANTRA अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्त- पुरीपं भवति यो मध्यमस्तन्मा५ सं योऽणिष्ठस्तन्मनः ॥१॥ R Annam food, the God Siva in the food for Aš tam when eaten, when talen as one's support or Tredha, three fold taa Vadhiyate be- 4 Tasya of his of it Yab wlat Fra Sthavisthah Grossest VTEDliatuh, portion, humour te Tat, that give Purisam excrement, feces *** Bhavatı, is called Yab, wliat 784 Madlyamab middle for lat, that ATEE Mamsam flesh u Yab, wliat ius 10 sthal most fine, inost subtle ['at that # Manah, mind (Rudra, the deity of) food when eaten, z e, (nourishing man) becomes three fold, His grossest portion is called the excrement (because this aspect of Rudra dwells in 1t), His middle portion is called flesh, His subtlest portion is called mind-423 Not: _The Lord buva when entering the body of mua through food goes to support man in a three fold way flust as directing the excretory functions and espelling all DOIlous and useless particles from the body This part of the food is called feces and Rudra also gets this name because it presudles over this funct cu slutarly with 11s midalo portion he builds up the muscles of the body and is called flesh With his highest part be builds the mind of pan and is called mapas MANTRA ? श्रापः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो धातुस्त- 1 न्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः ॥२॥ 29 Apab Water Vayu tar Pitah when drunk fut Iredha three fold विधीयन्ते Vidhtyante become, नासान् Tasam of his य Yah, what. स्पविष्ट ·for 4 rory long period And that dura, this perioxt thoogh there is physical weeknrag the general health is not Impired and mind is inoro activo tbag saat Bo give the folloing 396 CHHÅNDOQYA UPANISAD. . 3. (Váyu, the God of) waters when nourishing man, O child, causes his subtlest portion, to lise up, and enter into the breath of life-429. MANTRA 4. तेजसः सोम्याश्यमानस्य योऽणिमा स ऊर्ध्वः समुदीपति सा arhala 11 811 ta 'lejasah, office, of Laksmi. Bir Somya, Ochdd 77491aed Ass 2- manasya, whicn esten: when nourishing man, 4 Yah, what. WWFT Anima, the subtlest. Sa, what Urdhvah, upwards adta Samudisati, rises, ET Sa, that A Vak, speech i Bliavatı, becomes. 4. (Lakşmt the Goddess of) fire when nourishing man, O child, causes her subtlest portion to rise up and enter into the speech of man-430 MANTRA 5 अन्नमय हि सोम्य मन श्रापोमयःप्राणस्तेजोमयी वागिति भूय एवमा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥५॥ इति पठः खण्डः॥६॥ HAR Annamayam, food as its chieſ. Hi, verily=4 Sony, Oculd, *7* Mauah, mund, srgra Ápomayah, waler as chief aro Pramah, breath R9144 Tejomas i, fire as its chieſ. Top Vâk, specchi, a Iti, thus 9 Bhnyah, Again. 7 Eva, even Hr Ma, to me. *** Bhagavan, venerable sir PATTAT Vijñapayatu, instruct, teach, fi Iu, thus an latha, be it so सोम्य Somya, O child It, thus. Ha, indeed. 519 Uvacha, he said. 5 For trily my child mind has for its presiding deity Rudra the God of food, the life-breath bas for its presiding dcity Vagn the God of water, and the speech has for its presiding deity Laksmi, the Goddess of fire " Please sır, instiuct nie still more," said the son "Be it so, my child," 1 eplied the father -431 Note --The words of this Mantra are erretly the same as those of YTDA The theory propounded in the Chandogga Upanised that man if le fasts for 10 (ten) dhys, taking water only will love all memory and he mental activities will lie Temtsenetl, Icevuse wind depicals opon fool, is true as a general rule but thero aro eucem tlons to Fsperiments are been made lately to peore that mean lue nathont soort quotation from the Perfee of Rerlees for the month of April, 1940,

·VI ADHYÁYA, VII KHANDA, 1, 2
397
Mr Suncurs persoal experience
Bff Sinclair describes how 3 patural robast constitution yas broken down by irregt.
lar cating He never druk smoked or used tea or collee and was a strict vegetarian
Dat overwork and carclessness both as to how and when he ate brought on dyspeps11 and
he became llable to all minner of discaacs When at last he could not digest will and
cornflour mush, he decided to give the care a trial to the records his oxperience!
during the first four days -
Iam very hungry for tho first day tho anwholesome ratening sort of lunger that
all dya cpties know I had a little hunger the accond morning and thereafter to my
srcat nstonishment no haoger whatever--no more interest in food than if I had never
Inova the taste of it Previous to the fact I had a headache every day for two or three
reeks It lasted through the first day and then d sappeared noser to return I felt very
weal tho second day, and a litlo od 97191ng I went out of doors and Ivy in tbe sua all
day rcading and the samo lor the third and fourth days in cotcnse physical lassitude,
but with great clearness of mind Itter the filth day I felt stronger and walled a good
deal and I also began sorae writing No phase of the experience surprised me dore than
the activity of my mind I cad and wroto porc than I had dared to do for years before
During the first four days I lost lifteen pounds in sigbt something which I have
sluce learned was a sign of the extremely poor state of my tissues Thereafter I lost only
two pounds ia eight days an equally unusual phenomenon I slept well throughout the
last About the middly ut each day I would feel weal but a wassage and cold shower
would refresh me
SEVENTH KHANDA
अप
MANTRA I
पोडशकलः सोम्य पुरुषः पञ्चदशाहानि माशीः काममपः
पिवापोमयः प्राणो न पिबतो विच्छेत्स्यत इति ॥ १ ॥
TEKA Sodasakalah, liay ng sixteen parts are Somya, O child te
Purusah, man VECT Pancladasſa ahani, fifteen days HT Ma not of
Asih, take food 19 Kamam as thou wishest, as much as you like
Apah water Pra Peba, drink thou 1474 Ápomayah, havus water for his
cluel, U Prana!, 1 fe Na not for Pabatah drinking Frederet Vichhct
syate will be cut off, will leave thee a luz tlus
O child, man consists of sixteen parts For fifteen
days do not take any food, but drink as much water as thou
lıkest, for the breath of life is under the Lord of water,
and so long as thou driphest water thy life will not be cut
off —432
MANTRA 2
सह पञ्चदशाहानि नाशाथ हैनमुपससाद किं ब्रवीमि भो
इत्युचः
सोम्य यजूपि सामानीति स होवाच नवैमाप्रतिभान्ति
भो इति ॥ २॥

·394 CHHİNDOGY A-UPANIŞAD. Sthavisthah, grossest ta Dhatuh, portion, a Tat, that. E Matram, urine waf Bhavati, becames. Yah, what FIFT: Madhyamah, middle.net 7at, that. o Lohitam, blood * Yalı, what, oa: Anisthah, subtlest. Sa, thal : Pranah, life-cath. 2. (Vậyu the deity of) water when drunk (and going to nourish man) becomes three-fold. His grossest portion is in urine, the middle is in blood and the finest is in the breath of life.--424. MANTRA 3 तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक् ॥ ३ ॥ * 1ejal, LaksmÉTAE Afitam, wlien supporting man. tar Tredha. three-fold. Fra Vidhiyatc, becomes Ft Tasja, of her 4 Yal, what rts: Sthavisthiah, grosses wit Dhátul, portion, a Tat, that. urfa Astli, bone i Bhavatı, becomes u Yall, what Te Madhyamah, middle. Sa, that. Fir Maja, marrow 4 Yah, what 2703 Apistbah, subtlest o Ba, that, 476 Vak, speech 3. (Lalışıni the deity of) fire, when nourishing man becomes three-fold. Ller grossost portion is in the bone, the middle is in inarrow and the finest is in the speech of man.-425. MANTRA 4 अन्नमय हि सोम्य मन प्रापोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयविति तथा सोम्येति होवाच ॥ ४ ॥ इति पञ्चमः खण्डः ॥५॥ G4 Annamayam made of rooli Hlaying principally Rudra the Lord of Anna as presidiog deity RH, verrig. a Somya, O child. Hati Manah, mund, 7744 Áporayab, consisting of water Ilaving Vayu ile deity of water as its chucl prestig deity ATT Pranah, the life-breath, 114 fcjomyyt, Cvitsistog of fire. « Val, speech mat It, thus, Blidyah, again. Eva, tudeed, even ET N4 to me Tu Bhagavan, cnerable str. Rantas Viñapayatu, teach it, thus, 341 Cacha, be it so di Sumya, child Ittlius, fla, indeed, the Uvacha, be sand, 4. For truls, my cluild, mind lias for its presiding deity Rudra the God of Food, the life-breath has its chicf ·VI ADHYAYA, VI KHANDA, 1, 2, 3. 395 Vậyu (the God of Water) and the speech has its clief (the Goddess of) Fire (namely Lakşmi) * Please sir, instruet me still more,' said the son. 'Be it so, my child,' replied the father.—426. Sixti KIIANDA. MANTRA I. दध्नः सोम्य मथ्यमानस्य योऽणिमा स ऊर्ध्वः समुदीपति तत्सर्पिर्भवति ॥१॥ 4 Dadhna b of curd re Somya, O, child, CATET Mathyamanasya, when churned 4 Yah, wllat a Amma, subtlest. 8: Sah, that Urdhvah, upwards, Samudisati, rises. The Cat, that if Sarpıh, butter wa Blavatı, becomes 1. lly child, wbcn curd is churned, its subtlest portion, which rises upwards, becomes butter-427. MANTRA 2 एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स ऊर्ध्वः समुदीपति तन्मनो भवति ॥ २ ॥ Tr Evam, thus Eva, indeed Khalu, verily only. Somya, O chud y Anpasya, of food ATR Asyamánasya, of being caten, of Siva whe i nourisling man. Yah, s'at. Cat Adima, subtle 7 Sa, that Uidhvah, upwards, dra Samudisati, rises ſat, that # Mapah, mind a Bliavatı, becomes 2. Thus, my child, verily, (Rudra phen going to nourish man through) the food which is eaten causes (his) subtlest portion to rise up and enter into the mind —428. MANTRA 3 अपा५ सोम्य पीयमानानां योऽणिमा स ऊर्ध्वः समुदीपति स प्राणो भवति ॥३॥ TE Apåm, of water of Pranı 104 Somya, my child 47441 Plyamananam, when drunk when nourisluug war, 7 Yal. vliat ut Anima, subtle. # Sa, that Urdhvah, upwards at Sanuudisatu rises Sa, that nu. Pranalı, breath of life, Atla Blavatı, beconies, ·398 CHAİNDOOYA-UPANISAD... MANTRA 3 I Salia, hc, Svetaketu 997 Pafchadaša-ahadı, for fifteen days. # Na, not STT Åsa, tool food, wa Atha, then Ha, indeed puu Enam, to tim, to his father 794212 Upasasida approached for Kim, what. Bravim, siiall I speak, sliall I recite 1. Bhoh, O Si tra It, thus. Richah, the Rig Veda verses ar Somya, O'child 4 Yajoniši, the Yajur Veda verses 14h Samudni, the Sama Veda verses v Iti, thus #Sa, he (Svetaketu) Ha, indeed 4914 Usacha, he said Na, not Vai, verils. Ma, to me FAKTA Pratibhuti, occur ta my memory 4 Dhoh, oh, ita Iti, thus, 2 Svetabetu did not take any food for fifteen days, and then he repaired to his father and said "What reises shall I secite ?" The father said "repeat the Rik, the Yajus, or Sâman verses" He replied. “They do not occu to my memory, sir" -433. त होवाच यथा सोम्य महतोऽभ्याहितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न वहु दहेदेवर सोन्य ते पोडशानां कलानामेका कलातिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति ॥ ३ ॥ Ag Tam, to Inm Ha, veriy, 3719 Uvach, lic said. The Yatha, as titta Soma, O child. Mahatab, of a great. Turgau Absahu7537, lighted fully. # Chah, onc, war. Augårah, burung coal. tqaraar Kvadyoumatran, merely like a firc-lly in size. FUE Parkispali, which remains behind, 13 Ieſt bclund. I Syat, may he leyn, try that T Tatah, 11. that. Api, even Na, not Baliu, mucli Dolcta, may burn 7 Cvam, thus 17 Somya, O child. Å is, of thec TEUTT Soda- Saam of the sixtech ha Kalagam, of the parts a Cha, onc Kald part del Atisista, is left behund Fire Sjat, may bc. For insa, by that at Lrarlı, therefore in Vedan, the Vedas, Na, bol a Anubhavası, thou renicmberest UTT Afana, cat thou Y Atla, clien Ne, my fearait Vynasjası, thou wilt understand, thou wilt learn from me. af lu, chus 3 The father said to him, “As of a great lighted fire one burung coal, insignifica as the fire-lly in sizc, may be left, wlucli would not burn much fuel, thus dear 6011, ono part only of the sixteen parts of you is leít, ankl therefore with that ono part on to not remember the Vedas Go ti cat, then thou wilt understand (remember) what thou didst learn from ine." 31.

·VI ADHYAYA, VÌ KHANDA 4, 5, 6.
399
MANTRA 4
स हाशाथ हैनमुपससाद त ह यत्किंच पप्रच्छ सर्वह
प्रतिपेदे ॥ ४॥
Sa, he Ha, indeed. TT Åda, took food
74 Atha, then Ha,
Indeed, Enam, to him उपससाद Upasasada, repaired, approached तम् Tam, to
him Ha, indeed, K Yatkicha, whatever *** Papiachclha, asked
सर्वम् Sarvam, all. Ha, indeed प्रनिपेदे Pratipede, replied, answered
4 Then Svetaketu took food and afterwards approa-
ched his father. And whatever his father asked him he
gave replies to it appropriately.-435
MANTRAS.
त५ होवाच यथा सौम्य महतोऽभ्याहितस्यैकमगारं खद्योत-
मात्रं परिशिष्टं तं तृणेरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु
दहेत् ॥ ५॥
नमू Tam, to him EHa, venly वाप Ivacha said
यथा Yatha,as सौम्य
Somya, O child महत Maharah, of a great, अभ्याक्तिस्थ Abhyahitasya, ofa
fully-lighted fire. एकम् Elam, one अजारम् Angaram, burning coal पातमानम्
Khadyota matram, merely like a fire-ily in size, परिशिष्टस् Parisistam, remained
behind तम् Tan, that Trinath, with straw, with grass. उपसमाधाय Upa.
samadhaya, putting upon it प्रश्नानये Prajyalayet, may behghted सेन Tena,
by that. तन Tarah, than that अपि Apr, even बहु Bahu, much दोत् Dahes,
may burn
5 The father said to him"As, Ochuld, of a great ligh-
ted fire one coal of the size of a fire-fly, if left, may be made
to blaze up again, by putting grass upon it, and will thus
buin more than this -436
MANTEA 6
एवर सोम्य ते पोडशानां कलानामेका कलातिशिष्टाभूत्साs
न्नेनोपसमाहिता प्राज्वालीत्तयेतर्हि वेदाननुभवस्यन्नमय५ हि
सोम्य मन श्रापोमयः
प्राणस्तेजोमयी वागिति तद्धास्य
विजाविति विजज्ञाविति ॥ ६ ॥
इति सप्तमः घण्टः॥७॥

·400 OHHANDOGYA-UPANISAD get Evan, thus, FH Somja, O child. I's, of thee. Sumir Sodasanam, of the sixteen. Fra Kalanane, of the parts at Ela, oge, at Kala, part. wafaret Ausista, remained behind. Abhat, sas. Sa, til Aunena, tuith food IRTEHT Upasamáluta, being placed upon it, lavigorted, Hot Prajvalit, lighted up agaturan Taji, by that cafe Etarbi, therelore a Vedan, Vedas as Anubhavasi, rememberest thieu77444 Ancamisam, food as its chief f Ht, verils 4 Somya, O child 77 Alanab, med wa Apomajal, water as its chuel, sro Pragah, breath and Teomayi, fire as its chief, Vak, specchio Iti, thus Iti, thus, Tat, that. Ha, verily #64 Assa, that: the genetive must be construed as accusative festat Vajñau, he understood tã Iti, tius. Aer Vijajñau, lie understood r@ In, thus 6 Thus O child, out of the sixteen paits one part was That part being invigorated by food, lighted up again. By it cheiefore, you now remember the Vedas O child, mind has for its presiding deity Rudra, the God of Food, the life breath, las for its cluef Váyu the God of water, and speech has for its presiding deity Laksmi the Goddess of Fire - 137 left to you Note -In some texts of the Upanigad the following verse is also found पञ्चेन्द्रियस्य पुरुषस्य यदेचस्यादनावृतम् । सदस्य प्रशा नवति हुतेः पादादिवोदकम् ॥ afrua Pafchendriyasya, of the man consisting of five songs पुरुषस्य Purusasja, of thc man * Yad, when fy Eva, even Fart Syat, becomcs, may become para Anavitam, unprotected uncovered by food. Tat, then 49 Asya, lus a Prajua, intelligence, BÍT Sravatı, flows away Dşiteb, from a leathern bag. Som Padu, from tlac loot, (va, lic. Udalar, water When the mind of the man cousisting of five senses is not supported by food, then his intelligence goes away as tho mater flows away from the mouth of a leathern bag -138. MADIS & SCONETARY S18 on objector $Llll you cannot esplain this fubject, as if it all appiled to the deras, for how will you explain the prise 'the middle one lecimo the flesh, &c Does the doratu bocano tead? And tho words mitos109,40,42 well knowu names of deel? &c This objection i thi truot- ·VI ADHYAYA, VII KIANDA 401 The words mmsa, ete, ale the names of tho dcvatas (The three derat is called Liksmı, Viya, anil Siva are called also Mêmsam, Lobita, and Majji, etc) They are so culled bectuse by entering into the flesh, blood and marrow, these Devatas regulate these organic parts and nourish man But how can you tako the words food, water, etc 19 meaning Dovatas when the Upanised anys "the food when eaten becomes flesh the water when drunL becomes blood" It can only refer to physical food and water, and not to Dovatas, callod Appam and Apas, etc This objection is thug met - The word 'being caten' mcans being used as support of life (TLE Devas go to support the organism, so it is said the Devas are enten, the Devas are drunk) But it with overy morsel of bread waaro chowiak * Deva la that broad, and it with every gulp of water wo ato swallowing a Dera then the lives of the Deras must be most miserable To this tho Commentator replies - The Devas do not suffer anv pam in this process of being eaten and drunk, etc, beciuse of their lordliness and super-physical power The Sruti further says these three Devntâs having entered the man become each tripartite This shows that tho Derag enter a living beings through food ele, and withou the body of the man they diride tbemselves into three parts Had they suffered any injury, 16 the process of digestion and assimilation they could not have regulated the manufac ture of flesh binod and marrow The word J1v3 has boen orptined as meaning the Supromo Lord to this an objector says -Why do you erplun Jira in thig unusual senso? It would bo more appropr ate to take the words food water cte in their ordinary sense, and thea say that this organised body romlins sentiont so long as the Juvátous docs not enter into it To this the author replies - The term Jiva is the appellation of the Lord Aniruddha, as says the following fruti "Pranasya prânah, etc ' Tle is the Life of life, the Air of the air, tbe Juva of the jiva Matter of matter He, the Lord of the fourfold form Says another text, The support of Präna is Harı alone and no ono else The ordinary transmigrating souls are called Jivas because they are born (ji=born) and because they transmigrate (va=to go)" In other words the term jiya when applied to goals, is a word derived from the roots jan and và Jan cites ) with the abis di aul Yå gives va with the ai ka The word JIT thus derived means the transmigrating soul Apother reason, why the words Jivena strana in Mantra 2 of Klanda 3 cannot mean the ordinary pivatman is this - If the word juve meant the ordinary transmigrating boul, then the passage under consideration would mean that one liva entered into a body in which there was already another soul The passage says - The Tejas thought, &c, thich shows that the Tejas, &c are sentient beings, who can think, what was the ·402 CNBÅNDOGYA-UPANISAD necessity of another juss enteriug into this 311 n, in order to do clope namo nnd form ? Ono jua doce not staad in flio need of another įlin to developo namio and form But the same roasoning woull appls to tho entranco of tho Lord into tho soul, what was tho necessity of the Lord entering into the human soul in order to dorelope 1300 and form ? THO Answer to it is, that the lives by them clsce hatiy not tho pomer to develore namps and forms , In other words, tho jnvas without thoangintance of the Lord can not being about creation As says tho following list - Iho Lord Aw that the croatare Powera lay dormantnfter the cosmio dlesolation (and thongli alıro nero unable to crcalo), tberotora ho entered into these twonts three crcitiro bierarchies, called tho tattras The Lord sumnltancously entered into the host of the twenty-three Tattras, when lIo say that their paier to muifost creation was dormant and required stirring np (Tho Bbûgai atn Perana) The twenty three crcatiyo hierarchics are Tho Sro dovas of sensation tho tvo devas ol action tho Aro doras prosiding orer objects of sensation, tho fvo derag of clernents and the devas of Manas and Aham. Ars and Buddbi Bataro not theso 23 tativas ingontsant objeet No The toxt of our Upaniaad shows that they aro Beatleat belage and the Bhagavata Purina also says the same - (The des us of the tattvas finding themselveg saile to create tbus prayed to the Lord) -" Ve are tlune, o Llernal' Thou host created us in order to further develope the unnerse, but we bemg u disorganised mass, cannot fulfil thy purpose, and cannot repay tlıy debt by creating 01 Unborn moko ng capable to bring thea offering (in the shipe of cieation) in due time, organise us that to my eat food, and adoring Thee and us on the people of the world bung offering to Thee, and undisturbed muy it eat food Therefore 0 Devil give us thy wisdom and power, that we mny create " (Bhagrata Purina Book Third Ch 5, verses 48-49) After the prayer of the Tattvas, the Bhagavata goes on to say, that the Lord entered into the Tatts as The words Jiva of Dlantra 2 Khanda 3, has been explained by my be meaning the Lord Tho same phrase jiyeos átmani occurs in Mantra ono Kanda 11 Thera the word Jita connot but mean the Lord and je inapplcable to transmigrating son). That passage refers lo the Juva of the tree According to bankara it is tmnalated thus - It some one word to strike at the root of this large tree here, It would bleed, but live 11 ho were to strike at ite stem it would hleed but live If he were to strily at Ily top, it would bleed but live Pervaded by the living self that trco stands fou drinking in its nourishmoat and rojoloung Therefore our author says - The passage in 11th Klandu Mantra 1 shows that the word Jira Cannot refer to the transmigrating soul but to the Lord for at sige "drinking in its nourishment and repolcrog Now who rejoices? Is it the body of the tree or tbe Jiva in the tree that sejoicCB? The treo canuot rejoice, because it 18 insentient thacfore the Jira m the tree rejoices Nos at proves that the Jiva Atman referred to in that Mantra, which pervades ·VI ADAYAYA, VIII KBANDA 1 403 the tree, must be the Lord, beciuse the Jiyn of the trec could not be perraced hy another Jiri Therefore the word Jiva in this passago Vantrı 2 Klanda 3 must mean the Lord The word Jive when applied to God, denotes that form of Gol wlucl 19 Antaryåmin or the Inner Guide of all souls This is the technical mimo of God as we find in the Tattvarivela - "Jiva is the name gren to the inner Dweller of the enjoyer of pleasure and pam (re, the Dweller within the Sanl) The same Lord dwelling outside and controlling the cosmic forces (Devatas) is called Srt He as ti o Lord, the Highest Spirit Thus it is in the l'attva Viveka The word Agui is not the primary name of fire, primırily it is the name of God secondarily it is applied to fire Mote - The word asmadboys cans'a name the air dhoya has no specite forca here The word Vikára means not the primary, Clip secondary meaning An objector 8153 - The tort (V1-41) spigin agaer agnitvam vichira vbhanam vikaro ninudhoyar trent rapintyova satyam 1 terally and grammatically means - thus yanashes what wocall Are as a varicty being a name ar sing from specch What is truo are the three colors Your explanation that the app! cation of the D30 Ago to any one else than the Triad 19 a conventional use of speech is wrong as there is no sucă piraso 48 say one else in the tert noe it is right to explain tsint růpáni by a genetivo construction trayanan rapinam To this the commentator answers - The sentence should be construed thus - Agni namini trini rûpant at madheyam satyam atyadı All the dames or Agni arn the primary names of the Triad not only the word Agni but its synonyms also are the primary names of the Triad and secondarily of others Smilarly tho word Ad tya and its synonyms are primarily arried to the Trud and are secondarly to the sun and others The Sunsit (Tattva Viveka) 18 therefore right in explaining to by traydoam for the text cannot bo explained without the tac ot a genetive word. For in paraphras ng it ye lave to use a word in the genetive case this Agogid namin tenim es molbyani where tesam is tised. EIOHTH KHANDA MANTRA I उद्दालको हारुणिः श्वेतकेतुं पुत्रसुवाच स्वप्नान्तं मे सोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता लोभ्य तदा संपन्नो भवति स्वमपीतो भवति तस्मादेनर स्वपितीत्याचक्षते स्वर ह्यपीतो भवति ॥१॥ 1 Uddalakah by name Uddalaka Ha once were Årumb the son of Aruna TaTT Svetaketum, to ſvetakeru gr Potram, so i उवाच ·404 CATÁNDOGYA UPANISAD Uvacha said Fan Svapn Intim the end of dream state, ie, the state called susupti the nature of deep sleep À Vle, from mic सौम्य Somya Ochild færin Vyantin, learn thou a Iti, thus 40 Yatra at shat time when in deep sleep at Curt, thus another reading is ayam ga Parusah, matrjiva Savapiti, sleeps TH Nama then that Saty, with the Sat, with tlie Lord Visnu, with the Supreme Selling Sonija, O child of Tada, then in that state of deep sleep #97 Sampionah, gone to, attain to, com panjonslup wafa Bhuvati, becomes thg Svam the Lord called Sva or the independent AT 4 pital, attained, reaching, entering unconsciously The unconscious merging of entity toto a lugher is called apita a Blivati, becone. AFC Tasmar, from that, therefore ag Cnn hefs Svapiti, sleeping, ta lu thash Achalsale, they say The Wise sny Fr Svam the Independent Lord As, because 19 Aptitala atinined, reached, entered TFT Bliavat, becomes Uddâlaha áruņi said to his son Stetahetn, " Learn from me the true natue of deep sleep (susuptı) When a inan sleeps, then he comes into the presence of the Sit (Truo and Good) He las reached the Independent called Sra Therefore, they say, Svapıtı, because be is gone to (huis Loid) the Independent"–139 Note-Th & verse may be explained as applying to be stato called Nohti or Release also Then the word bru nanta wo ild mean the end of drer or the middlo stato called that of Jiran Mukta Whoun Jiyan Muka becomes calls molt then I 10 end to kavo reached Sta ar hug Lord or lis Naster in this state le na In the company of the Sator tho True The state of a Makta reaching the Lord is called Srapit! MANTRA 3 स यथा शकुनिः सूत्रेण प्रवद्धो दिशं दिशं पतित्वान्यत्रायतनम- लब्ध्वा बन्धनमेवोपयत एवमेव खलु सोस्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणवन्धन हि सोम्य मन इति ॥ २॥ Sa, he 2017 Yatha asupra sakumb, a kite Galeon hawl, ang bird U Sarrena by a thread tied to tie thuin of the hunter by a thread tied to the haad of the bad liller 16 Perbaddhah tied tu दिशम दिशम DICanm disaan in every direction Patitvå flymg falling or Anyatra, anys here (than thic bondage) 071 Åjatauım, rest release from the string place of rest WHAT Atabiliva not findung 14Bandhanan, the bondage E Eva, even 397 Upatratate settles dowo, rest 72 Evam, thus og Eva, even bhalu, verily & Semya, o cluld Tat, that 27 Nanah, mind, ·VI ADHYAYA, VIII KHANDA 2, 3 405 Aljiva thc Thinker fog fer Dišam disam, every direction after Paliva, fallug, Digong. Anyatra, anys here *19777 Âş atanam, rest abdliva, not finding 10ų Pranam the Lord, the Life Breatlı, the Sat, the Supreme Self Eva, eve, 7999 Upaši ayatc, scities down upon मायबन्धनम् Prana bandhanam, lied to Prana, the Lord Hi, because. Ir Somya, O child, 47 Manah, mund, Jiva, the luer 111, thus 2. As a hawk tied by a string (to the finger of the hunter,) struggles to release itsell, by flying in every direction, and not finding release anywhere, settles down on the fiuger) where it is fastoncd, exactly in the same manner, O child, is this Thinker, which after lying in every direction, and finding no rest anywhere, settles down on Prâna, for indced, my child, the Thinkor is fastened to Breath.440. Note.-Tlustalo of deep sleep us a constantly recurring eleucat in the life of map, and its ohject is to give absoluto rest to the Thinker when tired with the experiences of tbo waking and dream sinto The state of Mfakti is Aimilarly a state of rest from the expo riences of tho Samsara--but without any return to mundano existence MAYTRA 3 अशनापिपासे मे सोम्य विजानीहीति यत्रतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुपनाय इत्येवं तदप प्राचक्षतेऽशनायेति तत्रैतच्छुङ्गमुत्पतित५ सोम्य विजानीहि नेदभमूलं भविष्यतीति ॥ ३ ॥ TUTT-TTTÈ Adana-pipase, hunger and thirst, The desire to eat is called anaya Thc ut is elided as a vedic anomaly Thc desire to drink is called papasa Me, from me arst Somya, O child fori Vijanth, learn thou a Yata, where when Tag Etat, this ga Purusah, man wrotatata Afisisatı, hungers, wishes to eat 4 Nama, a particle w Apah, water, Prana the Lord of waters y Eva, even a lat, then, that was Agitam, eaten food Fara Nayante, carry the waters which have been drunk, carry Tai, that then 21 Yatha, as THE Gonayah, the leader of cows, a cowherd RATI Alvanayal, the leader of horses (asva plus naya) a hccper of horses ETC Pui usanayab, the leader of men, the king or ine commander of an army sê In, thus Evam, thus ang Tat, therefoie Apak, waters, Prana I Åchaksate, are called, they call, the wise say WF19 Asapaya, the leader of digested food tā It thus 7 Tatra, then part Etat, this un Sugam, the bud, tlic offshoot, from the sced ang Vipalidam, brought furth, comes out : an effected object, the body frog Somya, Ochuid FFRIR Vijantlı, learn thou Na, nel Ka Idam, this Hiacara Bhavisyatı, shall be PER Amalam, without root or cause Iti, thus ·406 CAHANDOGY A-UPANISAD. 3. Learn the truth about hunger and thirst, О child. When this inan desires to eat then the waters (Prana) carry the food which has been caten (i c., Prânn the Lord of waters modifies the food into tho gorm) Therefore Prâņa is called Asanaya, because Priņa is the leader of food. Just as a coberd is called Gonaya, or a keeper of loises is called Asyapâya, or a king is called Puruşunaya :-thus the waters are said to be the leader of food or Asanâya Thus as this off-shoot (presupposes a 100t) so this created body. It is rerily not without its root, O child.-441. Note - Tho real object why a Jira eats and drinks is to reproduce another Tita of its kind. Having shown in the last vcrso that tho man is under the Lord, In his state of Multi and Docp Sleep, the verso shows how to is under Hin in bag waking slate also Tho tact or reproduçlieu 19 3 standing miracle proving the dependence of the Jira on the Lord Ho cats ard drinks, but tho is it that turns tlio food into blood and bone, and malce the reproduction of epooles possible? It is the Lordacting through Pring-the Lilo Principle The word éuga used in this and the subsequent mantras 19 significant A R 600a or an oftehoot is a matk from which wo fer the oxistance of its causo or root, so the body of the child presupposes its caurso This body must have an agent, as it is an cleot, just as an oshoot MANTRA 4. तस्य क मूल स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुक्रेन तेजोमूलमन्विच्छ तेजसा सोम्य ' शुरुन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः T: Faf: ET: सदायतनाः सत्प्रतिष्ठाः॥४॥ HET Tasya, of that, of this physical body o Kva where a Mulam, root, cause स्यान् may , can be 7 Anyatra, anywhere else. Annat, than the food (Rudra) Evam, thus 7 Eva, even Khalu, verily 2 Somya, o chuld W Annena, by food, through food, through Rudra un Sen-gena, through the offshoot, the food itself is an effect like Bu offsloot wluch is an effect of the seed ATT Åpomulam, the waters or the prana as the cause or roof 9 Anviclclla search thou scel thou, wfx Adbhib, with the water, with Piana. 14 Samya, o chuld y guugetra, as an offshoot, from which to unfer the existence of the root or cause I Tejomalam, the root of heat To Any clichha, search thou, is Tejasa, with the tejas sa Samya, a child the Sungena, as an offshoot. FFURE Sanmalam, the Lord Sat as her cause, RS Anv.chchha, seek thou. FEET ·VI ADAFİYA, VITI KEANDA, 4, 5. 407 Sanmulab, the Lord Sat as the cause a Somya, O child, 71. Imab, these सदा Sarvah all. प्रजा Prajah the creatures 1514971 Sadayatanab, having the Sat as their resting place Telgat: Sat-pratishah, liaving Sat as their foundation. 4 And where could the root of body bo cxcopt in Food (Rudra)? And in the same manner, my child, taking the Food (Rudra) as an offshoot (effect) seek to find its root (cause) the Water (Prâņa) Taking Water (Prâņa) as an offshoot (effect), seek it's cause the Fire (Laksmi). Taking the Fire (Laksmi) as an offshoot (effect) seek her cause the Good (Lord Visņu) All these creatures have their root in the Good, have their dwelling place in the Good, and (even after Mukti) they rest in the Good.—112. Note-The body being an citoct wo have to find its cause that cause we dod to Le Food (Rudra). Bat l'ood itself is an effect, we have to and its cause, which we ascer. tain to be the Waters (Prana) From Yater we infer Fire, from fire the Good. Thus the Juving man is also under the Lord and dependent upon Him MANTRA 5 अथ यत्रैतत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुपनाय इत्येवं उदन्येति तत्रैतदेव शुङ्गमुत्पतित५ सोम्य विजानीहि नेदममूलं भविष्यतीति ॥ ५॥ *, Atha Yatra, now, when ad Etat, this o Purusa, man forrafa Papasatr, wishes to drink, becomes thirsty, 7 Nama, a mere particle, az Tejah, the fire (Laks 111) T Eva, even HC Tat, that olan Pitam, water which has been drunk a Nayate leads, carry. Tat, that. r Yatha, as. Tata: Gonayah, cow leader. Flu Ašvauayah, the horse leader JETTA Purusanayad, the man-leader alti, thus, FTE Evam, even thus, Tat, that Tejah, the fire (Laksmi) Âchaste, is said, is called. Udanya, water leader 11, thus, Tatra, then एतस् Etat, this. एवं Eva, cren. 354 Suugam, o(shoot dat Vepatitan, produced effected. EUR Somya, o chard, rafe Vijanılı, koow, learn Na, no Et Idam, this Wife Amolam, without cause, without root forfer Bhavisyati, cara be, will be lt, thus 5 When a man desires to drink then the fire (Lakşmi) carries the water which has been drunk and converts तत्तेज प्राचष्ट 5 ·408 CUNÁNDOGY A-OPANISAD it into the germs), therefore file is called Udanya, because fire is the Leadoi of Vater Just as a cow-beard is called Gonîya, or a keeper of horses is called As anâya, or a king is called Puurusanâya, thus the fire is called Udanya Thus as the offshoot presupposes a root, so this created body. It is not without its root, O child – 413 Male - Here tho inferential chain starts wth & step higher, with Tator (Prana) MANTRA 6 तस्य क मूल५ स्यादन्यत्राद्भयोऽद्भिः सोम्य शुङ्गेन तेजोमूलमन्यिच्छ तेजसा सोम्य शृङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्रिवृदेकेका भवति तदुक्तं पुरस्तादेव भवत्यस्य सोम्य पुरुपस्य प्रयतो वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायाम्॥६॥ FEU Tasya, of that Kia, where e Molaru, root स्यार Syar, can be. 4 Anyatra, any where else ? Adbhyah, than the mater NR. Adbluh, from water dra Sumnya, Uchuld 7 Burcun, as an offshoor. inican reporudtam, the fire is rooi, as caust 1983 Anvichchha, seek thou, i Tejasa, with the hue 6-4 Somya, Ocluid 1 Suugena, as an offshoat, FH Sanmolam, tlie Lord Sai as hier cause we Anuchchha, scck thou. For Saumalab, tlic Lord Sat as the cause for Somya Ocluld इगा Imah thiesc Sarvid all 1 Prajab the creatures रादायतमा Sadayatanab. having the Sat as their resting place, their refuge Carter Sit pianisthili, Sat as their foundation यया Yatha as तु Tu hut Emlu verily सौम्य Soma, Ochuld. *** Imah, these faa Tisial, three Devatah, divinilics Fire Water and Earth-Laksma Pranz and Rudra w Parusan, sreg Prapsa, having reached fra Truri, ilirce fald FATE Ira tripalite, * ELA Lha, cacha onc, csery one * Dlavat, becomes 16 Tat, that Utam, has beeu sa d orta l'ulastat, before (in mantra VI. 4-7) 57 Esa, even the Dhasabi, becomes a Asya, of this tia Somya, child 749 Parus.asy, of the four-faced Bralima, of the Vas, Paradigmatic Man. 497 Prayatah, on getting Vuklı from the custic Governorship VAL, specch (fire, Uma 4f Manast in the mind, in Rudra m Sampadjale, merges her budy. : Manab, talud (Rudia) TTU Prane, in the chler Vayu (in Christ) ST Pragah, lic clucl Vayu at rejas, fire Laksın!, in tlic Holy Ghost lojali, the fire Lakşail 997 Parasam, in tlc Supremcar Devatayam, in the God מפה ·VI ADHYAYA, VITI KHANDA, 6, 7. 409 1 6. And where could its root be except in (the God of) water. With water, O'child, as au olfshoot, seek after his cause namely fire (Lakşmi). As fire is an offshoot, seek after its cause namely the Good. All these creatures, O child, have the Good as their cause, the Good as their support, the Good as their stay. And hory these three Devatas, (Fire, Water, Earth) O child, when they reach man, become each of them tripartite, has been said before When the man gets mukti tle (Goddess of) Speech (Uma) is merged in the God of) mind (Rudra), the mind in (the God of) Breath, the Breath in (the Goldexs) of fire, (the Goddess of) fire in the Highest God. -444. Notc-This shows that not only mea, but gods also are under tho control of the Supreiue The order of costic dissolution shows how each god merges into one buguer than himself nu tlo scale of gradation MANTRA 7 स य एपोऽणिमैतदात्म्यमिद सर्व तत्सत्य स अात्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान् विज्ञापयविति तथा सोम्यति होवाच ॥७॥ इत्यष्टमः खण्डः॥८॥ Sa, that, the God called sa tle Essence (Sara) Yab the God called Yah (Yama) the controller Esal, this, the bighest Cod Visņu desired of all (Ishta). Anima apprehended by subtle itellect. URRTE Antadatmyam, this controller, ao controller, the universe is controlled by this Lord, therefore it is called Aitadatmyamu Idam, thus. Sarvam, all, the whole universe, ar Tat, all pervading सत्यम् tyam, the true, the supreme bliss, the Good a Sa, the destroyer, the full, (ra) a Atma, the full, the perfect TK Alat, not that Tvam, thou, Asi, ar. भेतकेतो Svetaketo, o Svetaketu. 17 tu thus Bli yab, again Eva, even AT M2, to nie war Bhagavan Sir Flug Viñapayatu, inform, instruct. Iti, chusa Catha, be it so. Try Simya, O child at It!, thus, Ha, indeed Te Uvaclız, sald (That highest God is) the Essence and Ruler (of all), the desired (of all) and known only through the subtlegt ·410 CHIANDOGYA-OPANISAD intellect. All this unireise is controlled by Tim, He poz. vades it all, and is the Good. He is the destroyer of all and full of perfect qualities Thou 0 Svetaketu art not that God (why then this conceit) Please sir, instruct me still more" said the son. "Be it so, my child," replied the father.—445 Note-The explanation of Madhya is totally staterent from that of Stolari Cren the ordinary words liko hve been giren morning not found anywhero ciec The word is taken to mean art or essenco or Best, a 19 a short olyama, merns the Ruler, the Rcatrainer or the visdom from 2 from 5 to desiro, the desiredono fc Tho famous mahsvakya & VITERT TAB antsaed as a TE RT II But bra Madhva is not responsilsle for this text torturing Long licloro ir the Bhagvatas lud attained this feat The Sua Samhita ny given this motrical paraphrase - सारत्यात् 'स" इति प्रोक्तोहानत्याद "य" इतोरितः। सर्वस्येप्ट "इत्येप", मानानाम् अणकोऽणिमा । तत् तंत्रत्वा "पेतदात्म्य" स सत्यः साधुरूपतः । "तत्" ततेः पूर्णता "चात्मा", सादनात् "स" इसीरितः । मतत्वमसि पुत्रेति य उक्तो गौतमेन तु ।। For ite translation 500 Madhya & Commentary last pago of Wa Sixth Book MADUVAS COMMEVTARY In the provious chapters it was slowu that the Java and the Lord are absolutely ditterent, by describing tho Crent Glory of the lord and his omnipotence in creating without the helt of any body tho mighty being called Inre, Water, and Food In the preseul chapter the same fact is illustrated by lastances taten from the experience of man In his wiking state man is proud of u Prapcom aud indepondence but in dreamless sleep, bo us prefectly helpless and elint state describes tho dependence of man on the Lord Therefore tiddalaka describes the state called deep elcop The word Stapaula is used in the touc It is an ambiguons world and is not to be confounded with the word Svapna Svopna meaus dream tu the dream state the Snul dloos not eater into the Lord It is in tho Svapnånta state alone that the Jasa enters into the Lord The Commentator, therefore, explains thua word – The word Suapnînta mcans the anta or end of Ssapna or dream 'That state where the conclıtion of droom ends, and tho state of deep sleep begi08, 1# called Svipinta, it is thus the pime for Susupt or the state of dreamless sleep The Corcentator Dext oxplains the word Svapiti - The wor? Svapıtı meins 'entering or reaching the Lord' The Lord Vişlon, Cod of all gods, is called Sve becruse He 18 absolutely self-contained and mdependent of everythug elke Stuce in the state of dreamless sleep, the Java reaches the bya, lic is called Ssapıtt in ·412 CHHANDOGYA-UPANISAD tan Inter the root namely food, from food as an aishoot or elect Infer the root water from Tater ag an elect inler its root Tre, from Ironn citect inter its root the Good If any thing, this passage may countenance pantheism, where escrything sa Brahwan but pot your theory of Vay& Your Miss also introdnces an clement of duality in Parc Imran Moreover Miya, according to you, is suflictent to create the world why nemA 1 Brah To assume tiro material canses of the world-Pare Brahman and M&F4, 1s xnper Arona Nor is there any tett of the sacred scriptures to tbis effect If you say the creation 13 on illasion, like that of a gnilo in 9 ropo, trat is also wrong No one over essa tunt tho ropo 19 tho material cause (apadtaa kedrana) of tho snalc, it is an abuse of language to say 50 Kopo is the adhisthing caugo of thognake and not Its upadara catuso Tho repeated oxhortation of tho text "search out the root' "search out the root wonld be irrelevent in the case of Illusion theors It would bo inappropriato to any “8 from an offshoot the root is unfocred, so from a snake ind out its root the rope It would la numply als url Tho Mustration of the bruti tert does not apport the mot alon tbeory, anil cannot be nado lo do so lus nny rules of interpretation An objector may forthcr sv tho context skons that tho material canso is mount here, for it says food 15 an oshnot, and out its canso, luch is water, water is an oftsloot, find out its cange which is flrs, Sre is an offshoot and out its crusc, whuh is the Lord callod tho Good Not rater is the material caugo of food, are is the materni cause of water, therefore, the Tord callez the Good must also be the ratorlal caeso of Aro, otherwise thero would be break in the eontinuts sentence to this to reply that the word fool water, are refer to Devatas, and escn here also the material cruso 19 not meant, lont the cliciont causo oals Therefore the Commontator is - Because they are the first creation, the file merug Inksmi, the water means Viru and so on For it is thus sad in the Bralulinda Purina -"Lakomt is the Goddess picarding quer faa (tojna), Irinn is the goc prcsrding over rater (Apa), Rudra is the deats presuding over fool (Annam, thorcfore, these are the three ancient primary Donate created before anytlung elso" In fantra ? It is sald'min i fastencil to broath' Pránabandhanam Dl Rompa month Mis lan been explained that the traneulgrating soul called Manna is rooted in or fasten cd toprim or tho Lorel, but bow do you say so' The word Manas meine ning only, and prina neang breath why to fou explain lame as the transmigrating nont, and prina a Loxt To this the Commentator roplies - To sciipturc 5154 "rien a man sleeps liere, then iny dori sam le becomes waited with slie Good he is gone to the Absoluto (S1a)" 15 show that the transmigrating soul reacties tho Brilimalı, 11 the state of sleep sleer Ircinising this, the scripture goce on to $9 - As a bred when tim Ivy a string lies first in every derection and finding no rest anywhere, acttles dosen nt list on the cry place where it is fastened, exactly 1 tlic sine manner my kan thirt mund (the Jisa) after Ilsing in ofrry <rection, and lun ling no rest any here, sotties clown on leronth, for adeel ing sou, taud za fantened to breathe Tus illustration slovu thint Vanns cinnat litt mean here tho trungmtieg soul, aluch 15 liko the Aue tied! lg 1 string, while Print corresponds to tho inan that Lolds the siring and therefore the sord Prana must pean liero the Lord, who ·vi ADHYAYA, VIII KHANDA holds the strip to which the Jiya is frstened The final passage shows the sime It says "Yes, all these creatures, huy son, liating their root in the Good, they dwell in the Cool, they rest in the Good" la the concluding passage the word Sat denotes the Lord and the word Praj: means the Jivas Sa in the opening passage the word Manas must denote the Juva and Prana denote the Lord low-uys an objector ad nutted that owing to tho force of the voril Sat in the concluding passago we take the woru Pruns of the initial paggage to mean the Lord, but how do you say that the word Prost of the enncluding passage mesos tho Jiv 19 It may mean all the animate and ina nemate creation " To thus the Common tator answers - The word Prajâ is a well known teim upplicable to sentient, conse ous bengs only, and never to beings which are not self conscious As tre find in tho following passago – Tlc king gets good or bad fortune nccording 16 his subjects (praju) are happy or miserable" (Thus the word prajâ cannot refer to inanimate objects which are incapable of enjoying pleasure or pun) Now the Commentator quotes on authority showing that the Dovatas Luksnu, do, incationod a Mantra 6 are to be meditated upon – Devatas laksui, &c, should be meditated upon by the person desirous of getting Bluktı (release) becauso they are the builders of lug bodies and their humours He must also meditate on the adorable Lord, the Highest Person, as the Ruler of these Devat îs Therefore the Mantra 6 teaches meditation on these Devatas In fact in Mantra VI 4 7 the tripartite bas been taught in order to teach meditation on these deities The physical clemeats fire &o being inert are incapable of creating bodies or their httmours so their meditativu is not taught, and they are put to be taken in this passage VI 4 7, &c In the passage when a man dies his spcoch merges in the mind his mind in breath, the breath in fire the fre in the highest being, the words speech, bund, breath, &c do not denote material organs of speech, Dund &o yor the passage teaches that they merge in the Highest Derati (Parasya Deyatiyam) so theso words speech, mina &o, must also be avatas though of lowee grates that they caeau Devatas we ind in the Vediata Sutras also As in the following (Tedinta Satras IY 2 103) (In this Pada are trerted how the gods obtain release and how they depart from the body Speech (1s withdrawn into it on account of this deug seca (obscrved) and froma tha Iord (Vidonta Sutru IV 21) Note Una presiding over specch is withdrawn loto kudra presidlog over mirul and the bruta (Hord) rung thos He understands those round band until his speech by put withdrawn into and (Ch VI 15 1) It is said in the Skanda By the wi$0 Umà jadeed is called Speech and Rudra la called Mind and he who toows this couple, 19 not deprived of the blessing of Teilock That Maus (Vid) enters tato Pra la, ſro a Lie subsequent (passage) (Vedanta Sutra ·CHRÅNDOGYA-OPANISAD He (Prana) enter a into the Suprenic Lord (The OMNISCICR Lord) as seen from the state menta, c, (as to Piá 12 ) going to kun (Vedanta Alira IV 24) Theao ophorisms show that Bidarayana has also taken these words specch, wiad &c, to mcau Doratas The Commentator how quotes au auifiority to prove this - It is thus written in the Sat Tattfa -- In Mukti, Umi called speech enters into (tbat 18, merges her body an) Radra, tho presiding doity of mind and called mind, while Sua hmuself enters into Vlyu, and Vayu enters into Fire, which denotes the Gaddess Sri That Goddess taklug Väyu with her, enters into the Lord Vinu, tlo Highest of the High Tho merging of Uma into Rodra means that she loses herself at the body of Rudra and all her activities are thenceforth perforised through Rudra Lady Rader in hta tara merges into Taya, or as the bratı says that Alanas enters into Pring Jord says an objcctor, "It is not proper to say that Yaya merges into &ri, for the Vendanta Satris say that Vayu mergos Into the Supremc at once To this tho Commentator answers - Vậyu certainly reaches the Lord (Janirdanı) directly, the Goddess Sit is inerely a door way for Prîna to enter the Lord At the time of death and Mukt all spirits enter first into speech In fact tho phrase Vlyl termes into the briricans that he reiches Ort, od docs not non that ho drop lus Lody and enters into the boily of bri, as was the CEO with lower Davata. Ile losos his body if he loses it at all ouly when Lo caters into the Suprøde Bell VAyu fas tuo aspects (1) Brahma 10 har meed (2) Prina --I'rana loses lus body when ho ontcia into Il not so howeyer Bralima Mantra 7 of this kin in introduces for the Exst time the fainous saying 14+ Tham Asi wluch 19 gonorally translated 29 'Thou art that'This is one of the logot or Buhayıb. jsy of Vedanta This verse is tlns translated according to tankara - Now that which is that subtalo caser.cc (the root of all), la 16 all that existe kag its seit It is the True It is tho Sell and thou 0 veta.ctor art It enları etplats at thus ITo who is callod 8nt i c. the onbtic, the root of the unit orse Thrs Universo is called Altadtmyam meaning 'hazlog this sat for its rel'ie, cirrything in this Converse has its scir la Chis melt atone There is no other trasmigrating self Thu mord åtmi wbun nsed without any qualitying terms denotes the Supreun self and that 9agirone sell Thou Art O Bretaketu This explanation of balkara proceeds upon a wrapprehension of the broti Thu Yantra is the B: Ja esa nimaitaditayam idam $arram tat satyata sa trus tat The word $1 and is &c, prima fucle look as it they woro pronouns hat they are really sabstantives \a is a substantiso derived from the root lam to control the controller is called The word sa se derived toa Siri dhe esence Thoreloro la and stoon to controller and the exact The word animi meins that shleh is hown Lkrough sublle intellect of knowledge I 4.1.compound of two worek Ane beanin habtle anıl M1 merning to know the ord ittadstsenama .compoun 1 of ctul and Atman with Tad Ikula nois Ited means that nanels the Lord Atma meanin tba Coreener That which has the Lord Vishu as its boremar an tuis rutest suy lum is cutle laitulálnak sau The word 093 means that slach is cicsired (1ęła) that which is worski ped by som Thereforo tho Commentator 8355 Vienu is called Y't because le controls (Nisatuana) 1), IIC 2 called sa, because lic 13 tlie esseuca of all (Sora) lo is called anoma because hc 19 kngo through subtle intellect. The umrersc 18 called tyan asi SULA ·VI ADNYÁYA, IX KHANPA, 1 415 Aitadatmyan beciuse it is controlled by that Lord He is called Tat because lle is all peuviding He is called Satyam because lle is the highest bliss lle is called Âm because lle lias all qualities in their perfection The pliarse 81 trol tattrac asi 15 to be analysed as (I) 61 (2) Atma (3) Atat (1) Tvam (5) Asi, and not as (1) Sa (2) Åtus (3) Tat (4) Tvam (5) A1 It made thou art not that, and not "thou art that Therefore the Councatator says - In reality senls llion art not that (God) o Sietakctu, so bo tlou not conceited and proud Thc Asuras becamo conceited, thakug in their herrt "I am Brahmın", they say "the world is false, I am a perfect being I am almighty," they say " there is no Lord of the uni crse, there is no firm foundation foi it" They farther intun that all the Vedrs teach that consciousness is one alone They aro given to falso reasoning, anıl cannot brook to hear the glory of the Lod Hui Withont knowing the neal truth about scriptures they say that the Vedas teach unity and monism They go to the utter darkness these blasphemers of the Supreme Self Do not follow their doctrines, do not think thou art one with Visnu When thou shall not ontertain the notion of being one with Vienu, thou shalt never be conceited and proud Verils all creation is founded in Him, and all must be devoted to Ilim, as devotion to Ilım lendis to Rele 180 Sinco of all the creatures lle 18 the Root, how can they be adentical with Hum-(the effect 19 different from the cause) NINTI KHAVDA MANTRA I. यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणार रसान् समवहारमेकता रसं गमयन्ति ॥ II & II यथा Yatha as सोम्य Soamya ochild Madhu, the honey 4 Mrdhutrirah, Die honey bees FTFIEF Nistshanti, collect molc KTT Natalyayanam, of different Linds of different descriptions, of d stant places for Vrilsanam of trccs rat Rasan of juices TECH Somavalarım, collection, PS Ekitam in one place, mixture रसम् Rasant juice. गमयन्ति Gamayanti. miakc, or, cause to be made As the becs, my child, malc honey by collecting the junce of different trces and bring togethor and mix them in one place – 16 ·416 CHHANDOGY A-UPANISAD. MANTRA 2, ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसो ऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति संपद्य न विदुः सति संपद्यामह इति ॥ २॥ #Te, they, insentrent juices. aut Yatha, as, a Tatra, there, in the state of mixture न Na, not. विवेकर Vivekam, discrimination (as to their being really separate from each other). Labhante, know, attar, get, Tu Amusya, of that, of the mango or the jack fruit अहम् Alham I. वृक्षस्य Vriksasya, of the trce रस Rasab, Juce, अस्मि Asmi, i am अमुष्य Amusya, of that (tree). अहम् Aham! TETET Vriksas; a, of the tree रस Rasah,juice अस्मि Asin1, I am पति Ith, thus एक्स् Evam, so एष rva, even खलु Khalu verily. सोग्य Somya,ochild इमा Imah these Sarvsh, all प्रजा Prajak, creatures, jivas राति Sati, in the Supreme Lord सपथ Sampadya, being mixed with, न Na. not पिदु Viduly, knon राति Sati, in the Supreme सम्पग्रामहे Sampadyamahe, we have been maed इति It, thus 2. And as these juices lave no discrimination, so that they miglit say, "I am the juice of this tree, I am the juice of that tree," in the same manner, my child, all these creatures, when they get mixed in the Sat, do not kuow that they have got mixed in the Sut -447. MANTRA 3 त इह व्याघ्रो वा सिहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दंशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥३॥ Te, they ha, m this world व्याम Vyaghnah, tiger ATVA, or. सिंह Sinthah, a lion Va, or, यूक Vrikab, a wolf था Va or वराह Varahab, a boar. TVA, ortz Kitab a warm a Va, or Patangah, an insect * Va or, दय- Dainsah, gumt पा Va, or. मयक Nashkah, mosquito Va or, यतूYat. what यन् Yat, nhat, भवान्त Bhavanti, they are, सत् Tat, tbath भाभशन्त Atha- | Vantu, become 3 Thatever these creatures are here, whether a tiger or a lion, or a solf, or a boar, or a norm, or an insect, or a goat, or a mosquito, that they become again and again.--448. MANTRA 4 स य एपोऽणिमेतदात्म्यमिद सर्व तत्सत्य स प्रात्माऽ तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान् विज्ञापयविति तथा सोम्येति होवाच ॥ ४ ॥ इति नपमा सण्ट:५॥

·VI ADTYÅYA, IN KHANDA, 4 417 Sa, the essence. 4 Yah, the controller, Esah, the desired. uforst Arm, known through subtle satellect E-TIR Aitud Alanyan tecatroller of this universe. Idam, this tiny barvam, all de fat, all pervading To Satyam, the good #Sa, tlie destroyer, the liome, ATT Átma, the full e Atat, not that 78 Tyam, thou mê Asi, art, na Svetaketo, o Svetaketu, a lui, cirus. Bbüyah, again Eva, even. Må, to me, भगवान Bhagavan, O Lurd. विज्ञापयतु Vynapayatu, instruct. दात Itu, thus, तथा Tatha, let it be so Somya, O child sa Itt, thus Ila indeed er Uvaclia, said. 4 (That highest God is) the Essence and Ruler of all, the desired of all, and known through the subtlest intellect All this universe is controlled by Him, He pervades it all and is the Good This God is tho destroyer of all and full of perfect qualities Thou 0 Svetaketu art not that God (why then this conceit). "Plcaso Sır, instruct me still more" said the son "Be it so, my child," replied the father.-449 MADUVAS COMMENTARY At the end of the lagt Khanit Sretaketa says "Pleato Sir explain to me further Eankara talca this question to menn that Svetskotu puts tho following question -"I am not quute sure of but you say, seeing that every day rull oroatures, during deep sloop, renching Puro Denug do not know that they have reached the Beng. thoreloro, pleaso crplala at to me by furtler illustrations Thiy explanation is, wrong For if it were correct then the scripturo would not have mentioner! "And as these jaicey bave na discrimation so that they might Ray, I am tho juice of this tree or that Nor the illustration of river and ocean becomes relevant according to this ospidaton Solara 5's that the illustration of river and ocean is given in answer to the question of tho son which was to the following effect -'Just as in the world one who is asleep in his houge riges and goes to another village, knows that he has come away from his own home, why should pot the creatures in the same manner ho conscious of the fact of their having come from pure Being?' Had this been the meaning of the question, tåen the scripturo would have mentioned - As thoso riters when they come out of the occan do not know that they have come ont of the oceno bat instead of this, it saya 'as thoao rivers, when they are in the 83 do not luow I am this or that river In fact, accordiag lo ukara s crplabation there is no difference bet een lle first illustration of face of the fofera and the socond of the rivers For in both cases it comes to the same conclusion Tha Commentator now explains the true meaning of the question of bretaketu - The son ashs again. If there is a Higher Deing, within me in this body, who is separite from my self, but who regulates my activities, hor is it that lie is not perceived by me? This is the question which tho Bon asks again To this the father replies " though he 18 not perccised by the ignorant, jet ( 801, lle exists ithin tbce, so do not say there 18 not difference between Hing and the Do not think, that because thou ·418 ONTÁNDOQYA UPANISAD dost not percene Him, as scparte za tly consciousness, therefore Ile must be thyself As the juices OC ralious flowers are scpirata from the flotcra shich are their sources, but through ig: orance they do not luon that souice, so the souls do not knon their source the Lord Vi nu who is separate from them" The ronsoning is this, the sou says if there is a ligler Golf within me that Sell bagiat bo laonn to tne, it it is distlost from me, but as it is not so luon it dust be Identical with me for anything that is not as separate in corsiousnees, inost be leutical with at the answer to this is that the ignoranco of ones sourco does not mean that there is not any such source or tl at tho source most be identical with it The juice of the honey, brought by the bees from various dowCTS becomo ll unfol in the common honey collaud there they do not know from what lower they were brought Therefore, it does not follow that there were no reparato towers, from which cach little drop of juice come similarly though the souls do not how tl csr organ it does not follow that thero is no such orgio Onls tho ignorant souls do not loow their origin Tho wiso Toy it This sluatention further shows t at tho 358$ when collected togethor in tho Brahman ja deep sleep do not remember their nepante selves from which they wero brought the separate faners of which they are the honey because they have not doveloped their conscious to that extent so as to resi ond to Brahinic torations bnt the Wise having ceseloped their sons retalu tbele conseiqugress when they wergciato Brahman Though thus taught by the father, the son og tin ng hus him "Low conscious bengs become unconscious in deep sleep of the second repetition Thosocond question is based on the following idea tho foniers aro toconscions beings so also their mee 'Ti ore in no wonder that the juco reins unconscious hon brought into the boney cell But Jiras are conscious cntaties In fact, conacious ness is their very essence Drabman is also the Highest conscious entits Que light entering into another light does not lose its luminousity How do then Jivas become unconsciotts, when they enter into the Highest Consciousness This is the purport TENTI KHANDA MANTRA 1 इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीति ॥१॥ Tlmah these, kell known rwers (iver gods) Hic ihe Gauges &c ftet Somya Ochild! Ta Nadyah ters, the river gods teater Purastat, towarda tlic east De Prachyah, the eastern (rivcis like the Ganges) FUTA Syandantc, run foxy 3 l'aschz tow do the west प्रतीभ्य Pratichyah the western, (livers like the Indus &c) a lil they a5a5amudrat from the sca (through tlie clouds) 1979 Samudram, to the sea Eva, even this ·VI ADHYAYA, KHANDA, 1, 2 419 word is to be joued with the word sa of the Saindra, Apl-yanti, enter, into; reach unconsciously. & Sa, in, 1956 Samudrah tle ser. 4 Eva, even para Bhatats, 15, remams. That sea remains tlc sca, docs not become something else by the comug of the rivers into it does not become a Tive : tliat sca cven boeuincs a sea; the riveis do not become tlic sea ati Tab, they. Z Yatha, as. pe fatra, 1) that, in the sea Na, not, for Vidal, know a Idam, this 4 Aham, I Me Asmi, am. falu, 1019 1. These rivers (devatâs,) my clild, run, the Enstern towards the east, the Western towards the west They rise from the sea and go back to the sea. But that sea eren iemains the sea (whether the rivers come out of it or go back to it, nor does it become the river) And as those river-gods, when they are in the sea, do not knor 'I am this river''I am that river' (cannot discriminate the waters thut formed their body) — 450. MANTRA ? एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत श्रागम्य न विदुः सत श्रागच्छामह इति त इह व्याघ्रो वा सिहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥ २ ॥ KHI Exam, thua 4 Eva, even Khalu, Indecd 079 Somyn, O child. FIT Imah, these of Sarvah, all a: Prajah, creatures 7, Satab, from the Sat, from the Supreme God TT Ågamya, coming, being produced 7 Na, not fi: Vaduh, know. y Salab, from the Sat, tlic God wat Agach. hamahe, wc have come from; we are produced. For It, thus rc, they tha, here u Vyaghrali, a tiger T Va, or. To Stubala lon u Va, * Vrhab, a wolf 9 VA, OL To Varalaht, 3 bal. 9 VA, or. : Kitab, a korm FT Va, or 97i'attusuh an insect, TV, or cu Datinalu a goal, Va, or * Masalah a mosquito 47 Va, or 47 Yal, what. i Bhavantı, thcy become, fat, that THTRF Ábhavanti, comc out. 2. In the same manner my child all these crcatures when ther live come from the Sat (thio good), know not that they have come from the Sat Wluterer these crcatmen are lient, whetlicr a tiger or a lion or a wolf or a worm ou an insert or et gaat or a mosquito, that they becoine again and again --131 or ·120 CZILÅNDOGYA UPANISAD MANTRA 3 स य एपोऽणिमैतदात्म्यमिद सर्व तत्सत्य स श्रात्माऽ तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान् विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥ इति दशमः मण्डः ॥१०॥ ES?, the essence Yoh the controller Esih, the desired TOTAT Anim, known through subtlc intellect BGT UTE 7 Aitad atmyam, the Coatroller of thus universe res Idam this ni Sarvam, alla Cat, all pers ading ng Satyam, the good So, the destroyer the home. # &tmnd, the full 797 At, not that 74 Tvam, thou wa Agi, at घेतकेतो Svetaleto o svetahetult thus u Bhoyal, again ! Eva, even FT Ma, to me मगरान Bhagavan O Lord विज्ञापयतु Viyapayaru, instruct इति Iti thus. तया Tata let it be so at Sonya, O child To It?, thus Ha, indeed 319 Uvacha, said 3 (That highest God is) the Essence and Ruler of all, the desired of all, and known through the subtlest intellect All thus universe is controlled by Him, He per rades it all and is the Good Thus God is the destiojer of all and full of perfect qualities Thou O sictahetu are not that God (why then thus conceil) “Please su, instruct me still more" said the son “Be it so, my child," replied the father-452 MADHYAS COVIE YTARY To this tho father replied The father ansiyered him thus -As Tiers, who are conscious Dera tås, when ther fall mto the sea, cannot discriminate then particular waters (which formed their bodies) so the creatures (prajas) do not retain their consciousness of lower personalities when they enter into the Lord, the liome of all Personalities The tirer-dcratas do not know when they enter into tie sea the partieular porliou of the ter web constituted their bodies when they er sted separatels Sotho Javas when they are collecteil together in the home of Jiwas the Lord Visu do not know their lower rehicles and honce they do not remember their personalities Imut their conscaunegg is never lost. The son agaen site please esplata to me larther ankars andcratands th question to mean this . In the world wo bare seen that is the water the various modifications in the shape of rapples waves foam hubbles ned the like rise up and then d sappear in the teater becoming destroyed bile the human egoa src pot destroyed ever, though every day dnung sleep at dasth and at the myersal dussolalton thog are merged in their cause Pure Being FTON 19 that ·VI ADIYAYA, XI KHANDA, I 421 This explanation of Sankara is not valid, because ees and bubbles are both made up of water, and sca 13 the material cause of the bubble; but in the illustmtion in the text given 10 thu dext Kumuda there is no srcli naterial cause referred to On the contrary the mention of denking and rejoicing, shorts that the Jiva ol tho tree is considered as soprrato and distinct from the tree itself Tho Commentator therefore explains wat 18 the true meaning of this question - Says the son "Admitted that there is a higher Being in my body, distinct from myself, how may I know that tho Jiva (myself) 19 under the control of that Higher Self" Thus ashed, the father replies again, through tho illustration of the tree ELEVENTH KHANDA MANTRA I. अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन् स्रवेद्यो मध्येऽभ्याहन्याजीवन् स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन् स्रवेत्स एप जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्ति- grat ll 11 Ft Asya, of this. RTZ Sonya, O child : Mahatal, of the large. qutu Vộikagasya, of thc tree य Yah who गूले Nale, at the root. अभ्याइन्पान् Abhyâhanyat, were to strehe 147 Jivan, living, so long as it is being presided ovci by thc Lord called Jiya or Aniruddha Sraved, would bleed but not die, a Yahl, who 77 Madliye, 1 tle iniddle. GTR Allyahans at, were to strikc. iJivan, so long as the Lord Jlva presides over 16 Sraved, would bleed, but not die. Yah, who a Agre, at the top. yag Abhyahanyat, were to strike sa Jivan, so long as the Lord Jiva presides over it # Sravel, would bleed Sa, that q Esah, this tree, the Jiva of the tree. star Jiven 1, by the Lord Jiva (niruddha) Armand by the God: by the supreme self worn Anuprabhatah, being pervaded, being presided over. 940r replyamanal, constantly draking in (nourishment). 54 Miodamanah, rejoicing. fasta 129phan), stands. 1. If some one were to strike at the root of this large tree, it would live, so long as the Jiva (the Lord Aniruddha) presides over it, though it will bleed to stahe at its middle, so long as the Jiva (Aniruddha) is there, it would live though it would bleed If one were to strike at its top, it would live, so long as the Jiva (Aniruddha) is there, though it would bleed. That Jita of the If he were ·429 CHHANDOGYA UPANISAD .. tree is pervaded by the Jiva (Living) Self, (the Lord called Jira Atman); and hence the borty of thic tico stands fiim, drinking in nouishment, and the jiva of the tree 1cjoices --452 MANTRA 2. अस्य यदेका शाखां जीवो जहात्यथ सा शुष्यति द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा शुष्यति सर्व जहाति सर्वः शुष्यत्येवमेव खलु सोम्य विद्वीति होवाच ॥ २ ॥ प्रत्य Asya, of tits, of this iva of the tree यदा Yda, wiren एकाR ELan, one, UGT Sakham, brauchte Jivalı, ibe Supreme God called the Jiva or Life नहानि Jahan, forsakes, leaves, अथ Atha, thch सा SA, that शुप्यति Susyati, dries up डिसीयाम् Dvitty am, the second branch जहाति Jihal, leaves अय Atha, thu. a Sa. that yatê Susyalı, dries up, withers garura fritlan, the tond brauch Tara Jahati, leave श्रय Atha, then सा Sa that शुष्यति Susyath, dries up. राचम् Sarvan, ill, the whole tree शहाति Laliatu leaves सर्व Sarvali, all शुष्यति stati, drnes एवम् Evam, tlu एव Eva, even पलु Khalu, certainly. सोम्य Samya, Ocluld विद्धि Viddlin, know इति Ith, thus Ha, an expletive. उवाच Uvacha, he sand 2 (But even when not struck by any one, still) when the Lord Aniruddha leaves one of its bianches, that bianch withers; if he leaves a second bianch that also withers; if lie leaves the third bianch, - that also withors, if he leaves the whole tree, the wholo trec withers In cxactly the same manner, iny chuld how this Thus le spoke ---451. Note This shows how the jiva is under the control of the Lord so long as tho LON is in the jiva of the tree, the treo mas lo struch, but still life and will not to when the Loril leaves the tree, it dies even when not struek by anybody Thus tho fora But la under the control of the Lord MANTRA3 जीवापेतं वाव किलेदं म्रियते न जीवो म्रियत इति स य एपोऽणिमेतदात्स्यमिद सर्व तत्सत्यः स श्रात्माऽतत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान् विज्ञापयत्विति तथा सोम्येति होवाच ॥३॥ त्येकादशः अण्टः । ११॥

·VI ADHYAYA, XI KHANDA, 3 423 1 Jivapetam when left by the Jlvathe Lord the Supreme Selt. 477 Vava, verily for Kila indeed gf Idam, this, any one in the samsára. faza Mriyate, dies a Na, not a Jivaḥ tlie Lord to Mrijate, dies, Thus man and the God are extremely differe it alu, tlus Sa the essence Yah the controller Esah the desired fuhr Anima, known thouglı subtle wtellect gaat oma Altad Åtmyam, the controller of this unit erse This wluch has him as its Sell or Ruler The world is aitadatmyam or God controlled Rt Idam this u Sarvia, all 7 Tat, allpervading to Satyam, the good a Sa the destroyer, the home when Atma, the full अतत् Atat not that लय Tvam, thou अति Asi, art श्वेतकेता Svetaketo, O Svetaketu In, thus Bhûyah agan Eva, even # Ma, to me **T*T7 Bhagava, O Lord AT947 Vinapayatu Instruct, a ti, thus AT Tarha, let it be so सोम्प Somya OChild a in, citus Ha mdeed IT Uvacha, said 3 This tree indeed withers and dies when the Lord called Jiva hrs left it, but the Living Lord dies not (That Highest God 18) the Essence and Rules of all, the desired of all and known only through the subtlest intellect All this universe is controlled by Him, He pervades it all and is the Good This God is the destroyer of all and full of perfect qualıtıos Thou o Svetaletu art not that God (wly then this conceit) "Ponse sir, instruct me still more " said the son "Be it so my child," rophed the fathct - 455 MADIIVAS COSIVCYTARY In tho tree thero cust the soul of the tree and also the Lord Hari the over-soul That the soul of the tree is not identical with blm or independent is a matter of daily observation for the treo cannot movo from its place Tbo juta of the troo is thereloro la a vorg low stage of evolution but all the same the treo produce beatiful fruits and Loirers IL 18 Owing to tho Lord who regulates the functions of the tree that this is so The Lord Hur 19 perceled as separate from the soul of the tree, for the tree has no independence of its olin and is absolutely dependent on the Lord When the Lord (Jiva Atom) leases y portion of the tree, that portion dries up in spite of the lin of the tree being sull in that This drying up oliows the wint of independence in the tree Jluch more so is the use with mau is the trco is not iependent so also throan by the very fact that he is constantly frustrated in bus cforts that all ho lesires to not come to the late it is prored theros son One within wat ubohatles hus attempts and Crastrates his eforts tres 7 ·CHHANDOGY A-UPANISAD. The following Torso of Mauláns Rum Blows the same idea.- گشتند از مولاے گردش ' ماقلار از بیهران سے خوش * چوں مراد الت ته اشکسته است و پس کسی باشد که کالم اورراست TwCLrTI KUANDA MANTRA I. न्यग्रोधफलमत प्राहरेतीदं भगव इति भिन्धीति भिन्नं भगव इति किमत्र पश्यसीत्यण्व्य इवेमाधानाभगव इत्यासामङ्गैकां भिन्धीति भिन्ना भगव इति किमन पश्यसीति न किंचन भगव इति ॥ १॥ म्यमांधफलम् Nyigrodha-phalam, the fruit of the Nyagrodha tree. श्रत Alah, froin this tree बाहर Aharm, fetch इति Ith, thus. इदम् Idam, this भगव Bhagavah,o Sur इति lu, thrus भिन्धि Bhindhi, break n इति lun, thus मिन hranam, broken. it is broken भगव Bhagavan, o Sir इति Its, thus, किम् Kim, what, अब Atra, here. पश्यसि Pasyasi, thou seest इति Ith, thus प्रगण्य Apryah, very small, atoms व Iva, like मा Imah, these. थाना Dhanah, seeds. भगवः Bhagavah O Lord इति 1h, thus. श्रासाम् Asam of these प्रह Anga, dear. एकाम् Lam, onc. भिध Blindhi, break इति ln, thus मिला Bhunk, broken भगव. Bhagavah,o Sir ति Ith, thus. किम् Kim, what w Atran here grate Pakyasi seest इति 10, thus. Na, nor किञ्चन Kiachana, any thens 1. "Bring a fruit of that Nyagiodha tice.' it is Sır Brcak it': 'It is broken sir,' "What clost thon soo thicro?" "Theso extremely small secds, sir. 'Break one of thesc, my dear.' 'It is broken sir.' That dost thou see thero?' 'Nothing sir.'-.-150 NANIRA 2 Here " त होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैपोऽणिम्न एवं महान्न्यग्रोधस्तिष्ठति ॥ २ ॥ तम् Tam, to him. Ha, then नाय Uracha, sad यम् Yam, what TH, an expleture सोम्य Soray, Oculd एनम् tam, this. पापमानम् Animanam, The Atomic the Jisnof the sted Na, not निभानधो Nibhalayase, perceivest. एनाव Etaya of this Val, indeed, सोम्य Somya, O cinld एप: Enh, this. y Animah, of the Atomis परम् Eram, even, महान् Mahan, the large ।

·VI ADHYAYA, XI KHANDA, 2, 3 425 14 Nagrodhah, Nyagrodla tree, fazia Tistlatı stands, exists, Śradhatsva, believe thou dra Somya, O child. fra Itt, thus. 2. The father said, "lly child that Atomic essence (Animâna) which thou perceivest not, of that very essence, this Nyagrodha tree subsists Believe it so my child."-457. MANTRA 3 श्वेतकेतो इति भूय . श्रद्धत्स्व सोम्येति स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्यर 'स श्रात्मा तत्त्वमसि एव मा भगवान् विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥ xfa argut: Cos: 11 21 T Sa the essence. Yah, the controller. Esah, the dested. Viuer Anima, known tlırough subtle intellect. TIR14 Antudatmyam, the control- Jer of this universe. Ek Idam, thus fre Sarvam, all. Tat, all-pervading, ng Sity am, the good Sa, the destrojer the homestay Atma, the full. Tag Atat, not that Ivam, thou wê Asi, ari att Svelak cto, O Svetaketu na In, thus i Bhayah, again Eva, even T Ma, to me. w Blagavan, Lord FARGT Vinapayaty, instructId, thus. 47 latha, let it be so Arte Somy, child i Iti, thus Ha, jedccd TT Uvacha, said 3. (That highest God is) the Essence and Ruler of all, the desired of all, and known through the subtlest intellect. All this nniverse is controlled by Him, He pervades it all and is the Good The God is the destroyer of all and full of perfect qualities. Thou o Svetaketu art not that God (why then this conceit) “Please sir, instruct me still more" said the son. "Be it so, my child", replied the father -458 MANITA'S COVAFYTARY. Sulars Introluces this Ina thus - The purport of the question, wbich the non 18 supposed to have 29.ed is this " Tow docs this Fross alterse, consisting of the orth, 10, with Namo anil Foros daly differentiated ptteal from the entremely som tle Onro Deing devoid of all Name and Form? Please explain this to mohy Beau of an 31lustration," the reply to this is thus interpretod dealan 4 at 2. trom the robila seed, by modification the Vigats \igrala tree grows up, so from tho modifestion of the sabtle Sanremo tell the wholo of this usverse has come out Dot this is incorrect And the explanation is inclosant, because there is no sacicles in any cao of tho procet. 108 745515en and Iles would be no desire on the part of the son to pat such a question, Moreover Sat is Pure Being and it is not even sabtle, lo sabtlo and GTON 10 Mistito ·426 CNTTANDOQYA-UPANISAD. torms, and aro not applicable to l'are Neing. Moreover, it is and there, from that subtlo Ininitoly Small (Amtran) this Giront Nagrodha treo oxists. This shots that the Animan rcfcrred to there cannot m01a Any subtlo substance, to the seed. It refers to somethluk which is invisible and not to the secil. In this Khanila the word Animan is nerer applicul to the serd and churo the smallness of tho seed is indicated, the worl usod 18 Ann along with the worl 191 "almost." This shons that Animo ts not the seed. The Seed ao doalt, is the materlal cause of the tree, and it tho teacher meant to Instruct that tbls material chase was tho source, then there was no necessity of broaling to geet, and stating that the invisible was the enso. The trud quostion willa tho son ls supposed to hare 13cdt Is this set forth by the Commentator:- The son asks :-"Why is the Supreme Hari not known as within ono's self, even when one knows the subtle sell, namely understands him otvn Jiva Why is not the Lord soen as dwelling within tho Jira." Thas asked Uddalaha replied to luis son "as in that almost infinitesimal small seed, the Jira of the tree possessing the poteutiality of causing the growth of that Mighty Neagrodha tree is not visible, so in the JIsa is not visible the Lord Hari." Ono may look at the sceel ander the microscope and yet not find the life principles or tho Siva of tho treo in it Sardilarly an ordinary gogle of atheistic leucocy, may come to know the Jira, but still fail to and thic Lord dwelling in it. The word Animan docs not apply to the geod, Dat to the Jira of the trco. पात TUNTEENTU KHANDA. MANTRA, लवणमेतबुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार तहोच यद्दोपा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद ॥ १॥ HE Lavaṇam, salt, an Elat, this, this lump of salt. ir Udake, in the water. *7479 Avadhảya, place 17 Atha, now, then. Af Ma, to me Pratah, n. the mosmng, next morning, spetsart Upasidathat, come, approach. wa Iti, thus # Şa, lie & Ha, vcrily. ggr Tatha, so TK Chakara, did. Tam, 1o lum Ha, verily. Tr Uvacha, the father said, a Yad. dosah, which last night. Eur Layanan, salt. Udahc, in the water, ** Avådliah, thou didst, dissolve Anga, dear. Tat, that we Ahara, bring, fetch Te Iti, thus Tat that. Ha, verily 4977 Avampisya, having searched for, looked for, Na, got PT Viveda, le could find Yatha, of course Vilnam, was dissolved Eva, cven. 1. Put this salt in rater and then come to me in the Taorning. The son did so The father said t out the salt which you put in the water insa . Take ·FI ADHYAYA, XIII KAANDA, 1, 2. 427 son looked for it and' did not find it, for it had become dissolved-450. MANTRA 2 यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति मध्यावाचामेति कथमिति लवणमित्यन्तादाचामेति कथमिति लवणमित्यभिप्राश्यैनदथ मोपसीदथा इति तद्ध तथा चकार तच्छश्वसंवर्तते त५ होवाचात्र वाव किल सत्सोम्य न निभालयसेऽत्रैव किलेति ॥२॥ यया Yatha, of course, becure विलीनम् Viltnam, dissolved एव Eva, evern, Auga, O dear, ya Asyn of this vater अन्तात् Antat, from the front portion, frorn the surface आचाम Achama, Rip, drink इति Ith, thus, कथस् Kathm, how. Eat It, thus, oa Lavanim, alt. Itt, thus मध्यात् Madlayat from the middle प्रामाम Achama, sup, taste इति Ith, thus कथम् Katham, how. पति Itu, thus लवणम् Lavazam, salt इति Ith thus अन्तात् Antar, from the bottoms or the back or another part प्राचाम Achama, sip, taste h, thus, कयम् Kathun, lhov. इति Ithus सवरणम Lavanam, salt इंनि , thus, अभियास्य Abhiprasya, throwing away. एनत् Enat this. अप Atha, then मा Ma, to me zuicur Upastdathah, appear, come To Iti, thuis, 7 Tat, that Ha, verily. तथा Tatha, so. चकार Chakara he did. तत् Tat, that W Sadvat, always, सर्वर्तते Sarivartate, exists subsists नम् Talue to him इ Ha. venly Uvacha, the father said * Atr, here वाव Vava verily किन Kila, indeed. तत् Tar, that. सोम्य Sonya, Octrld E Na, not निमालयसे Nishalayase, seest thou Atra, there 7 Eva, even im Kıla, mdeed Iti, thus, 2 The father said “Child, taste it from the surface How docs it tasto?" The son replied “It is saltish" Taste it from the middle, how is it". The son roplied "It 13 " Taste it from the bottom, how is it? The son replied " It is saltish" The father said " Throw it away and thon come to me" The son did so That salt exists for ever in the water Then the father said to him " Here also, O child, you do not perceive the existing salt, though it is there certainly"-460 MANIRA 3 स य एषोऽणिमैतदात्स्यमिद५ सर्व तत्सत्य स श्रात्माऽ तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान् विज्ञापयत्विति तथा सोम्येति होवाच ॥३॥ इति त्रयोदया राण्डः ॥१३॥ उवाच saltish" ·1 428 CTHANDOGYA-UPANISAD Sa, the essence z Yah, the controller Te Esih, the desired UAT Anima, known through subtle intellect ITIH Aitad Amriyan, the controller of this universe cildam, this is Sarram all plat, all-pervading 6444 Satyam, the good. # Sr, the destroyel the liume ग्रात्मा Atina the full असत Atat, not that Tvam, thou si dg, art ahal Sverdicto, o Svetaletu Tf Iti, thus Bhoyak agun Eva eveu af M1, to me TTY Bhagnvan, O Lord Fortyza Vijāapas atu, instruct te lt, thus y Tatha, let it be so. dr Somya, O cinida Iti, thus & Ha, indeed 4917 Ut acha sud (That highest God 15) the Essence and Ruler of all, tho desned of all, and known through the subtlest intellect All thus iwverse is controlled by Him, He pervades it all and is the Good This God is the destroyer of all and full of perfoct qualities Thou o Svetaletu art not that God (why then this conceit) "Please Sır, instruct me still more" sard the son "Be it so, my child,', replied the father-461 MADHVAS COUNC\TARI According to Sanlara tlo question hero aslal is if the Sat is the root of all that exists why is it not received Bat the cannot do the parport of the question For according to Adralta theory, the Sat exists in crerything and rock, never le gard to be Invisible in fact it 19 everything The things liha pot do ju that theory aro Brahman, and therefore the question becomes meaningles, for the Sat becomes visible and percer tibla in the eListence of every object It 18 existeneo of the sat that gives exlateuce ta overy other object II it be and Lo is not visiblo because le is cry subtle thon thero lano tercnce lotween this au 1 the last Khanla The Coramentator shows that us the real question put If Hari carinot be porcened in the above nrunner 99 sepuato llom tho Jhia, then lor is it that luis power Sakti is percensed in every tung? To this implied question of the son U«ld lal 7 replied ngatu tlaus --'48 the salt dissoled in water is not visible, (in the from of a crystal) because 1t noir pervades the whole water, and lools like mater, but overy drop of water mamfests its existence when tasted, so tho Loid Vienu permortes the very essence of the Jua and though remaining reparate from it, is Fet not visible Thin force of the gacstion is if tho Lan cannot be porce pod do is it that is powers Aro porceiro Tho general rule is that a thing whose elects are perocis cd is also capablo of being perceiro. Tho powers of the Lor 1 aro beon in watere lint how is it that Ile Ilmselt remains onseen to the question Uddials gives this itatntion of the salt and water Implying that tho Lori cannot be scen by ordinary acd3c4 hut is to be perceivel through dorofion and Bhakti ·17 ADHYAYA, XIV KHANDA, 1, 2 420 l'OURTEENTH KHANDA man, Best MANTRAT यथा सोम्य पुरुपं गन्धारेभ्योऽभिनद्वाक्षमानीय तं ततोऽति- जने विसृजेत्स यथा तत्र प्राङ्कोदवाऽधरावा प्रत्यक्षा प्रध्मायीताभि- नद्वाक्ष श्रानीतोऽभिनद्वाक्षो विसृष्टः ॥१॥ या Yatha, as. सोग्य Somya, ochild. पुरुषम् Purusam, a person, anch गन्धारभ्य Gandhanebhyah, from the Gandhiras अभिनद्धाक्षम् Ablumnddiaksam, with the cycs bandaged, blindfold. srafta Antya, being brought सR Tam,him तत latah then अतिजी Atyane, where there are no human beings, desolate desent. विसृजेत् Visrijer, leave him स Sa, he. यया Yatha, as, ता Tatra, there in the forest or desert पाइPran, cast. या Va, or उदह Udan, north. या Va, or अपरा Adherai south. या Va, or मस्य Pratyan था Va or. प्रध्मायीत Pradhmayita, may shout loudly अभिनद्धाक्ष' Abhin. addhaksah, blindfold emrita Anitati, (I have been) brought that Abhinaddhaksah, blindrald. विमृष्ट Vististab, (I have been) left. 1. As a persou (inay be kidnapped and) brought from the country of the Gandhâras blindfolded, and then left in a place where there are no human beings, cries out east and west, north and south, saying: "I have been brought here blindfolded, I have been left lere blindfolded"-462 MANTRA 2 तस्य यथाभिनहनं प्रमुच्य प्रबूयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्यामं पृच्छन् पण्डितो मेधावी गन्धारानेवोपसंपयेतेयमेवेहाचार्यवान् पुरुषो वेद तस्य तावदेव चिरं यावन्न विम येऽथ संपत्स्य इति ॥ २॥ सस्य Tasya, his यथा Yatha as अभिनइनम Abhinahanam, the bandage, प्रमुथ्य Pramuchya loosening प्रयात् Prabrayat, may say. एताम् Etam, to that दिएम् Digam, direction गाधारा Gandharah, (is the land) of the Gandharas, एता Etam, to that दिशम Disam duection व्रज Vraja, go thou इति Ith, thus, a Sa, he मामात् Gramat from a village. मामम् Gianmam, to a village पृष्छन Prichhan, asking (his way) पडित Panditah wise, मेधावी Medhavi, having retenlive memory गन्धारान् Gaudharan, to the land of the Ghandharas. एवं Eva, even उपसम्पद्येत Upasampndyeta, arrives secs, reaches एवम् Evam, thus. एव Eva, even इह lha, here आचार्यवान् Acharyavan, having found a Teacher.

·432 ONTÁNDOGI:A-UPANIŞAD. is not merged in the mind (Rudia), the Mind in Bicath (Christ), the Breath in the Five (Shi, the Holy Ghost), and the Fire in the Highest God (Vişņu): he knons so long- 465. MANTRA 3 श्रथ यदास्य वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति ॥२॥ * Alha, then, x Yada, when. Asya, Ius are Vak, specchi, Uma Hafa Manası, in the mind, Rudra quà Sampadyate, merged. 42 Manah, mod, Rudra TÙ Prape wu the Prana, Breatlı, the Clirist, su Pranah, the Breath, rafa Tejasl, in the Light, óri. Tejah, the Light airg Parasyam, in the Highest petere Devatayam, in the God, Atha, then. Na, not stofa Janati, lue knows 2 But when his speech is merged in the Mind, the Blind in Breathi, thc Breath in Fure, the File in the Highest God, then he knows them noi.-166. MANTRA 3 स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्य स वात्माऽ तत्वमसि श्वेतकेतो इति भूय एव मा भगवान् विज्ञापयत्विति तथा सोम्येति होवाच ॥३॥ इति पञ्चदशः स्यण्डः ॥ १५ ॥ Sa, tlic essence a Yah, the controller. Esah, the desired. wtorat Anima, hnown through subtle intellect. Bacitray Aitad-Åtmyam, the control ler of this universe xg Idam, this Satvam, all ar Tat, all-pervading trecere Satyam, the good a Sa, the destroyer the liome. Wh Åtma, the full. ATT Atat, not that Tvam, thou U Ası, art Sretaketu. ta !!, thus, Bhoyah, again. 57 Eva, even. Af Ma, to me. * Bhagavao, O Lord. 1928 Vijñapayatu, instruct Tatlia, ict it be so. 12 Somya, O child. Iti, thus Uvicha, said. (That highest God is) the Essence and Rules of all, the desired of all, and known through the subtlest intellect. All this universe is controlled by luun, le pervades it all and 16 the Good. This God is the destroyer of all and full श्वेतकेतो svetaketoo इति Iu, thus. सधा Ha, indecd. 3 ·TI ADHYAYA, AVI KHANDA, 1. 433 of perfect qualities. Thou o Svetaketu art not that God (why then this conceit). "Please Sir, instruct me still more" said the son. "Bo it so, my child," replied the father.—407. MADIIVA'S COVENTÁRY tankara introituces the chapter thus The an asks plein ceplain to me, by further illustrations, the method by which ono with Toucher reachos tho True Being". According to him, tho qacation supposed to bo aslol 18.-"Ry wiat dogrees a man, who has been properly instructed in the loowledge of Brikurin, obtins tho Sit or returus to tho True To fudge froin the text both he u ho knows the true and he who does not, ranch, when they do, tho Sat, mesing from speech to mind and breath and leat (fire) But whoruds Ho who knows, romuns in the Sat, thoy who do not kunst, return again to nosy form of existence" But this explanation 19 wrong For ( wis trught beforo (VL, 8 ) that when a man dies the pacch enters tho mind led so on What was the neccssity of repeating the some teaching again. In fact, this altistration of the entering of the speech into the wind and so on, shows that tho Jiva is dependent upon anothor and Las 110 freedom of lits own. When tho Lord gives life to tão Jive, then at knons and proevee all, hcn llc withdraws that life, it becomes unconscious. The Conventator explams liw trud purport of the question and answers thus. The son asks " S11, prove to me hour the man 15 10t independent, for every one feels that he has ficelom of will" To this the father says "the want of froe will in man is proved by the fact that he knows only so long as the sense Devas help him and when they cleport, be becomes perfectl, helpless, thus proves lus dependence and want of freedom Tho son says ' I have uudorstood low in the treo tle Jive of the treo is dependent upon Lord but man has troo will prove to nie by an all 14tration, low Java in the body of mnan 13 also dependent upon the Lord, just like tho Jiya in tho troo" Tho answer to this 19 guten in this Chapter SIXTEENTII KUANDA. MANTRA पुरुषः सोम्योत हस्तगृहीतमानयन्त्यपहात्स्तेियमकात्पिर- शुमस्मै तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं कुरुते सोऽनृताभिसन्धोऽनृतेनात्मानमन्तर्धाय परशुं तप्तं प्रति- गृह्णाति स दह्यतेऽथ हन्यते ॥ १॥ JETE Purusan, a man u Somya, Ochuld 57 Uta, an expletive Starta Hastagrihitam, bound by the hand, taken hy the land, hand-cuffed. Anyanti, (tlie police men) briogeria Apabarstt, he lias rob bed Taking a thing 10 open dayliglit while others are looking on is apibara To Stcyam, thieſt (by conccalment) i Akarşit, committed ·432 CUIDANDOGY-4-UPANIŞAD. is not merged in the mind (Rudia), tho Blind in Breath (Christ), the Breath in the l'ile (Sri, thic Holy Ghost), and the Fire in tho Highest God (Visņu): lie knows so long- 465. MANTRA 2 अथ यदास्य वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति ॥ २ ॥ Atha, then. 47 Yada, when. Asja, les Vak, speccll, Uma tai Manasi, in tlic mind, Rudra. Arvata Sampadyate, merged. R Manah, mind, Rudra IÙ Prane at the Prana, Breath, the Christ, su: Pragals, ilie Breath. Hai Tejass, in the Light, Sri. Tejah, the Light me Paraszam, in the Highest rar Devatajam, in the God. * Atha, then. Na, not tra Janats, he knows 2 But when his speech is merged in the Mind, the Miud in Breath, the Bioath in Fire, the Fue in the Highest God, theu la kuows them not--166 MANTRA 3 स य एपोऽणिमैतदात्म्यमिद सर्व तत्सत्य स यात्माऽ तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान् विज्ञापयत्विति तथा सोम्येति होवाच ॥३॥ इति पञ्चदशः स्वण्डः ॥१५॥ Sa, thc csscncc a Yal, the controller. Esah, the desired. SHT Anina, known through subtle satellect, anza Altad Armyan, the controller of this unii erse Galdam, this Sarvam, all FR Tat, all-pervading Pe Satyam, the good #Sa, the destroyer the liome, The Atma, the full. Atat, not that w Tvam, tlou Asi, art har Svetahcto, O Svetaketu, altı, thus, Bluyah, again, 57 Eva, ever. T Na, to me, Tara Bhagavaa, O Lord lips Vijñapayaty, insiruet @ Iti, thus, et Tarla, let it be so. 14 Surnya, O child, sê is, thus Ha, indced. TN Uvácha, said. (That higlest God is) the Essence and Ruler of all, the desired of all, and known thiough the subtlest intellect. All this universe is contiolled by lilin, he pervades it all and is the Good. This God is tho destroyer of all and full ·I'I ADIYAYA, XVI KEANDA, 2, 3 485 2. But if he is not the door of the crime, by that alone lic makes his sonla spcaker of truth. That true-minded one corers his soul with truth and grasps the lieated axe. He is not burnt, but is released. --169. MANTRA 3. स यथा तत्र नादाह्येतैतदात्म्यमिदर सर्व तत्सत्य स श्रारमाऽ तत्वमसि श्वेतकेतो इति तद्धास्य विजज्ञाविति विजज्ञा- विति ॥ ३ ॥पोडशः पण्डः ॥ १६ ॥ इति पठाप्रपाठकः॥६॥ 6: Sab, he, our Yatha, as a Tatra, tliere, in this trial hy ordeal. Na, not even. Addiyeta, slightly burnt The Autat, or thus HER Atmyam, the ruler aitadatmyam--the Ruler of this world Idam, this. Sarvam, all Tat, all-pervadıng ay Satyam, the true, the Good peg Sah, the destroyer The home, want Atma, the Fall Atat, not that ma Tvam, thou G Ast, arl. in Svetaleto, Svetaletu v Iti, divers Tat, that Ha, verily 49 Asya, of him, from the teaching of his father This doctrine: the genetive bas the force of accusative al Viajaau, de knew. Iti, thus fast Vijajnau, he kuew a It, thus 3 As that innocent man is not burnt even slightly, by this ordeal, (so the believers in God) All this universe is controlled by Him Ho pei vades it all and is the Good. He is the destroyer of all and full of perfect qualities Thou Svetnketu art not that (why then this concent)." Then he verily knew this-yea he knew this --470. MADHYA'S COMMENTARY According to Sankart the question supposed to bo asked 28 - Waen the methou of Teachiak Puru is the same, for one who is dying and for one who is going to be liberated, then how is it that the knowing person teaching Pure Being, does not return, while the ignorant person returns again? Explain to be the reason of this & Accordiag to Mas Muller the purport of the Chanda is this "The next question is, Why doeg da who knows on obtaining the bat, not return while he who does not know, though obtain jog tho Sat in death returns ? An illustration 13 chosen, wbich is intended to show low Lnowledge produces 1 material effect The belief in the eficres of ordeala must have 4519- tel at the time, a od appealing to that beliel the teacher says that tho man who knows hlmselt kulty, 25 really burnt by the heated iron, while the man who knows himselt 16.10 cent, is put to the same manner the man who knows bus Scit to be the true Selt, on approaching after death tho true self, is not repelled and sent back into a new existence, while he who does not know, 19 sent back into a new round of births and deaths The ·CRIANDOGYA-UPANISAD When he denies, the king says T Parajum an are. Asmu, for him तपत Tapita, hent ye. इति In thus स Sah he यदि Yad, तस्य Tasya, of that crime fist Karta, agent. f Bhavati, 15 Tatah, by that 1 Eva, only at Anr:tam, false seg åtminam, laimsell. m Kurule, makes. #Sah, he TAN FY Atritabhisandhah, false-minded Wald Anrilena, by falsehood. ETTE Átmanan, self at Antardhaya, having covered. There Parasuin, the axe. A Taptam, heated of a Pratigrunbati, grasps, tales Sah he 4 Dalıyate, is burnt, 49 Atha, then a Hunyatc, as hulled 1. My child, the king's officials bring a man bandcuffed, saying "He has rohled, he las committed a theft (Whion le denies, the king says) "Heat the axe for him" If he is the doer of the crime imputed to him, (by the fact of his coinmission of the offence and its denial) he makes his soul a liar That false minded one having covered his soul with falschood, grasps the heated are, he is burnt, and then (hıs guilt being proved) he is killed-468 Note-milary tho min sters of Tayu (the Christ who znelgetl all) bring the Adraltin tbo Pretender who attempts to rob God and steal his crinity, saying "This man in A Pretorder to calman Astonter ut Brahmanhool The word Atm also woans "tha body Covering the Atml sith truth or falsehood moans patung an dura of truth or falso icod around his body Tho ll reel ly lais crime in robheil lufrsell of his best protoction, this aan of innoconco, and hts further degradod himsoll by his donlal The innocent accued by his non-commission of the crime has thug aura round bis body, lo tinconsciously covers als hand with this proteotiso aura, and is not burnt though bo braps the honted Iron The ordeals are in lovte now, for thero aro no longer judges and kings who are raaators of occult forces and can regulate this art lowever thoroba any such file or king tost by ordcal would again regiin its probative value la his Court. MANTRI 2 अथ यदि तस्याकर्ता भवति तत एव सत्यमात्मानं कुरुते स सत्याभिसन्धः सत्येनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स न दह्यतेऽथ मुच्यते ॥२॥ Athia, now, but a Yadi, if gig rasyi bus waf Akaria, the non doer las not donc Ehsatı, is a ratalı, by that, by the fact that he is not guilty of the crime Pri alone po Satyana true, tlie spcaker ofruh पारमान: Atmanaur self फुरते hurure, makes स Sah, he सग्या- Fatau Satyabhasandhali, truc-runded Teet Satsent by truth TAPE Atuanat, vul, body, a Antardhas 7, las: 1 costico ya Praduni, ticare, ** I aptau, licated stufa Pratigrin:51 gtasps Sizele 7 Ns, not van Dalizate, burnt qy Atla, thico gain Nuclzate, released ·VI ADNYAYA, XYI KITANDA 437 Thercforc lerrning from the teacher the glorious perfection of V1- nu and one's being sepirate from Ilım, let him worship the Lord thus, &c, by so long, lo undoubtedly gets Release (Muktı) Thus it is in the Smma Samuti GEVRAL COMBIENTARI The words Sram Apito Bhrvatı 1110 teon erpla pod borichco Tisnu an ob poclor siya this is wrong the worl Siam Is Ruthi worl anl its conventional meaning 19 ongs On i solt Thorso ought to be translitel ko norgey into bus own self Tho rulo of interactatio i us that the copycntional meaning of a w prevalds over the Etymological meaning TLA Conmentator shows that the worl Sra means Vianu in the conventional cocptition of that term also Brahmi is called Simbhu, becruse tle is born of Vişnu called Smyim (tlius here Sivim prpului ly means V«? You cannot say that Siam here mens self and Svayım Bhu meins self born, for then Dialmt would be born of Brnlının Bat Scraptures nowhere 579 thint Brahmi is sclf born On the contrnry it is said "Ho who in the begiuning creatod Brıhın (t e Buahmî was created by the Lord) Bat Brahmi is callol Atmabhas also which also means self born The Commentator says that thts 18 DOC 80 The word Åtman means the Lorel Vienu, he who is born of tho Atman is called Atmabhu In the following lino the word atmâ clearly Datian Durvastgam Somum Atmesi Brahma Sambla- 3 means Vişna 11n The compound Troel Atmosa Brah na Sambharán means born of venti Sina (Tsa) An 1 Brahmi Dit Bral ma is called Aji also or birthless This slows that he is not pro luced by any one but is self born to this the Counmentator says that Aja also means born of Yasna The Scriptures s'y that the word (A) 7ineans Bt duan he who is born of A is called Aja-A Born That 13 Brum Thus the bord Aja also means boun of Visnufa ağatiga The test quoted by you shows that menna Eribman and 1 ot Yışhnu and 89 Aja ought to be translated born of Krahina and not born of Wish To this the Commen titor says - The word Bialımın is not applied puumusly to any one but Visiju Aud AD Brabmw 1e the same as Visnu Thus the word siim is a well known name of Visnu therefore Scamapitobhavati meins he reaches Vienu Dat Spath docs sot me in cerches it means becomes dent cal with Tor tl mere reaching was inten led then the words Itah rould lave been ecougl bat 18 the force of the prej osit on Api u Altah wuchs made of two morr Ap plus lta TLS 18 ho vever not a val d oljection For accord ng to Advaita also tho Apl is redudant Do you say that the word Apita as 1 whole denotes becom ng identical or do yo t say that its soparate parts denota identity Tuis is the questioa that you must anstrer To meet this objcotio 1 the Commentator 1995 - ·436 CAHANDOGYA UPANISAD man who tells 1 isehood about bimself, looses bis true Sell, and 19 burnt, the man who has a lalse conception avout lus Sell loses likewise lus true sell, and not knowing the true sell, even though approzehing it in cleath, belias to suffer till he acqures some day the true knowledge But this explanatad of tankara is rong The true purport is thing eyrlamecl The son asks "what is the nature of the fault committed by those who think themselves identical with the Lord (Abhedajñanın) • To tlus the father replies," since the tluel, who steals the property of another is punislıcd by tho king, low much more inust not lie be punished wlio steals the very Kingship, (who stys I am the King) Similarly he who stenis Bralitaan is destroyed by Bralıman That Bralıman who is the Governor and Kug of all is sud to be stolen by the person, who forgetting the true nature of Brahman lays claim to Bralımınslup Sucli a sterler of Brahman 19 punished by being thrown into blinding dukness wliere he lipca for over Ant il a person says "I am king, bo is punished by the officers of the king Who ar tho oficer of Brahman who punish those who lwy clan to being on with Brahman To this the Commontator answers - The Devas called Taults led by their cbref Ignorance, bind the mu who stents the line kingship of Vism Thiey thus stop the ran con ceit of such person Binding him, when he dies, they bring lum to Vosgu There the Devas try him with the help of the Lord (auci he gets 1213 condign panuslunent) But when a person who is not a thief of Iriban dies and is brought bound by the Dosas called Caults, he cries out “ I am not Visnu, I am not independent, I do not possess perfect qualities, My Lord 18 Hari eternally, Houlone la independent and possesses in full the six quulities" When lie thuis vehementis asserts les difference fronu IIim, as 1 person nccused of a crime asserts lus innocence on oath, and a leuly to undergo thie ordeal, lie thus knoning is not pumslied Tlie rire of the ordeal doca not burn lum, for lo enjoys the inner bliss of a free conscience Ten the Lord frecs such a wan from those l'aults, males hum llis orn, and he becomes a llenber of the Ilousehold of the Lord lo punishes thioso trdo lind falsoly accused him But lie who entertains the fulse notion that he is one witlı Bralunan 3 thrown, along with the fantts into the darkness called Andha lamas ninel is like a great prison house or Ilo cuuses Hum to be thrown into a deeper holl called tlio great blinding-lorhness (Malı i-Andla Tamas) micro there is matilation of the limbs, or into still greater lieli í tle inan is ſit for that and is a percre belicier in Abliedia Thus hell like the punishment of killing (eternal damnation Tho hells are thus of three sorts ono ble mero imprisonment, second hcro thur is corporal punishment, and the third and tho last where there is capital pttnistorent This ast is tho Lternal hell of Madhu ·V1 ADHYAYA, XVI KHANDA 439 the Sat they rest in thc Sat' (Which shows that Sit is different from the creatures) (2) The second dastration also declares that all these creatures when they become morged in the Good (Sat), in deep sleep, they know unt that they are merged in the Good Sat) This also shows that the Sat is different from the creatures, which merge in Him and who do not know Him (3) The third illustration also says that all the cicatures when they bove come back from the Good know not that they have come back from the Good This'ilso shows that the Good is different from creatures (4) The fourth illustration also says 'pervaled by the living lon), the Jiva of the tree stands firm drmking in ita nourishment and rejoicing" This also shows that the Jiva of the tree that rejoices, is separate from tho Living Lord who pervadoa it (5) The fifth illustration is about the seed The BON 8988 these secds are almost infinitesimal, the father says break ono of them The son says 'it 18 broken, sir 'I he father asks "what do you see there! The son replies "nothing, sır' Thereupon the father says "my son that Subtle Tssence which you do not perceive there, of that very Essenco (Anunan) this great Nyagrodha tree exists' Tuis ilso Gllows that the Sabtlo Essence 18 different from the treo (6) The sixth illustration also is to the samc offcct The father as to tho son, "Place this salt in water, and then wait on ino in the morning The son did as he was commanded The father said to bu “Bring me tho silt, whicli sou placed in the water last night" The son laving looked for at found it not, for, of course, it was melted The father sud Tisto it froin the surface of tho water How is it?' Tho son 2 eplicd It is salt Taste it from the middle How is it? The son replied It is sult' Taste it from the bottom How is it? Tlie son replied It is salt' The father said * Thrasy it away, and then wait va de' He did sı, but salt erists for ever Then the father said Here also, in this body forsooth, you do not perceivo the Good (Sat) my son, but there indood at 19 That God is the Essence and Ruler of all that exists, the desired of all and know through the subtlest Intellect Ho the Good controls and pervades all, and is full of all perfection And thou Svetaketu art not it" This also shows that salt is diferent from water, and relatas its differenco hea at 19 not visible (7) Ibe soventi, illustration 19 that of a person being directed to go to Gaudlir, lie was told to go to a particular direction it is Gandhara This also sloims that Gaudhara 15 different from the person who goes there (8) The eighth illus. tration also does not cstablisha Abied, for it 675$"hen the Tajzs merger in the Iglest God then he knows tlcm not,' which also bloss the difer once and not denuity (9) The last tlustratiou of tho thich also docs not ·438 onnÅNDOGY'A UPANISAD The 100t Apa plus 1 or Api plus Ayn, as Apsir merus catering into 1 thing unconsciously (usoluntarily) As we find in the following text of Sabda Nirnaya The involuntary and unconscious entrazco is culled Apitam te when thing enter into anothier, without 1110110g that other or without retaining sta own consciousness 28 the uners enter into the Sea or 18 the living deatures enter into nu at the time of great dissolution (Pizlaza) If it wero a fact that tlo iv gots tho condition of Drahorn in slccp or In Pralaya, then it can bo conceded that the worl Aprta rightly meros to become identical with Dut tho Java Dover gots the condit on of Brahmat in thogo states Moreover the Ja ncsci gets the condition of Brulmın in deep sleep o dissolution Tor 1 Jna when it rises from deep sleep retums the recollection 'I slept soundly Similarly when it attains Hukti, at remembers its past and swys I wis zu tlo miscay of the world once (Sausir) This dit actne necollection of the Javn sho s that he perer at the naturo at Brahman Brahu an has vo nemory all kuo lodge 15 ever present 19 11s consciousness There I never any forgett ng 10 Brahman so thero can bo no rocollcot on in Brahman llrahmno novcr 9038 like tho Java I slept very boundly I w38 o ce in tl o misors of the world now I am free In the O on se ent ti ero cao sot exist any such recollection Bags an objector but how do you show that a man released from Samsara remember tho unsery wh ch hoffcre linit' Is thoro any anthority for it? To thus ti e Commentator as rers as follotrs - Bralım ou attung relcnec cried out Aham Vigyan Blushamn Als Ablavala 'llad become the Lord of tho cntc would So also the lext Lemembung the sol 1018 tlırıt they lind sullereil from birth up to death the Helored ones rejoice exceedingly at setting freedom from pana Moreover tlcic is no recollection, on awalaog from deep sleep, that one was Bralım'ın hieu iu sleep The ſullowing text of Scriptures, Iso sbons, that in the state of deep sleep there is not dentity with Bialamer - Umbraced by the Intelligent Sell, the soul in deep sleep does not remember anything which is outside or which is inside (Brı Up IV 37) Doreovei Lord Bidrirana in lus Vedunta Satras snya tlic same In I 3 12 he saya Ile who 33 2n Braho in deep sleep is distinct from it botlu ja the state of slecp und in departing (Thus an deep sleep tbe Sutra says there is distruction or Bheda boncen the soul and Bralıman) The whole terclmy of Uddalaka to his son Svetil etu also shorts that Abheda 13 novlere taught If we an'lyse the vine illustrations FC skal! And nowhore any example of Abheda (1 The first allustration says –O child, all living creatures luare Sat for their pot, they dwell 1 ·VI ADHYAYA, IVI KHANDA 439 you see theic tho Sat they lest in tho Szt' (Winch shows that Sat is different from the crentures) (2) The second illustration also declares that all these creatures when they become merged m the Good (Sat) in deep sleep, they know not that they wemergeil in the Good Sat) 'This also shows that the Sat is different from the creatures which merge in Him and who do not know Him (3) The third illustration also says that all the creatures when they have como back from the Clood know not that they have come buck from the Good This also shows that the Good is clafferent from creatures (4) The fourth illustration also says "pervaded by the living Lord the Jiva of the tree stands firm dricking in its nourishment and rejoicing This also shows that the Jive of the tree that rejoices 19 separate from the Living Lord who pervades al (51 The filth illustration is about the seed The Bon says these seeds are almost in Gnitesimal, the father says break one of them The son says it is broken sir I ho father asks what do The son replies ' nothing bir Thereupon the father snys my son thnt Subtle Essence which you do not perceive there of that very Essence (Anunan) thus great Nyagrodha tice exists Tius also shows that the Subtle Essence is different from the tree (6) The sixth alustration also is to the same elfect lhe father sus to the sun, Place this salt in water and then wut on me in tho morning The son did as ho vng commanded The fither said to him Bring me the salt which you placed in the water last night The son leaving looked for it found it not, for of course it was melted The father sarl * Laste it from the surface of the water How 18 it? The son replied It 78 anit Taste it from the middle How 18 at? The son jephed 'It is salt Thate it from the bottom How is it? The son replied It is salt The father said Thiow it away and then wait on me He did so hut salt exists for ever Then the father said Here also in this body forsooth you do not perceive the Good (Sat) my son but theio indeed it 18 Thnt God is the Essence and Ruler of all that exrete the desired of all and known through the subtlest tutellect He the Good controls and pervades all and 19 full of all perfection And thou Suvislota v The also shows that galt different from water and retains its difference when it is not visible (7) The seventh illustration is that of a person being directed to go to Gandbín le was tolel to go in a particular direction it is Gandhara This also shows that Gandhara 13 difcient from the person who goes there (8) The ergutlulus tration also does not establishi 4beda for it says when the Tejza merges in the Highest God then he knows them dot which also shows the diller ence aod not identity (9) The last illustration of the thief also does not ·140 OLITANDOGY. UPANISADI establish Identity, foi it shows that the liealed hatchet is certainly different from the land that clutchies it, for if the hatchet and the hind were identicul, it would not burn the hand of the thief Tlus repentedly, by these mne illustrations, it is taught that by not knowing the true distinction between the Self and tho Iligher Self, there results grert calamits The distinction (Bhein) is so suhtia and 80 difficult of perception that ordinarily people ale liablo to overlook it All these nine illustrations are meant to show, that one must not see identity between ohjects, ou a cursoig yer of them There is no illustration greu showing identity Neither the illustration of the string aud the kite, nor the illustration of the flowers of different trees and the jalce, nor tint of an ers and the sea, nor thit of the Jlva of the tree and the Livmg Lord, nor that of the seed and the Subtle Essence, nor that of the salt and the water, nor that of blind fold min and Gandhora, nor that of absolute knowledge and dependent knowledige, nor that of the thuel and the hatchet, establishes identits Horeover, if it be taken that these illustrations establish identity (Abled), then they nould contradict the highest purport of all Soup tuies For the Lord Sr. K11-09 las himself declared, that the highest aun of all the. Sauptues is to establislı the Supremacy of Venu over 111, and that all authorities go to piose that assertion In the Gat it is thus written (XV 16 to 20) - Thele 11e two energies (l'anşas) in this nould, the destructible and the indestructible, the destructible is all beings, the unchangiog is called the indestructible The highest energy is veuly Another, declared as the Supreme Self He wo pervading all sustaineth the three worlds, the indestructiblo Lord Since I excel the destructible, and am inore excellent also thin the indestructible, in the world and in the Veda I am proclaimed the Supreme Spirit He who undeluded knowoth me thus as the Supreme Spuit, he, all knowing, worshippeth Ne with his whole being, Bhimta Thus by Me this most secret teaching hath been toll, sinless one 'This known, he hath become illuminatel, and hath finished lus work, o Bhirata" Further on, it is gpin said (V 29) 'Ilav log knosn Ne, as the Edinyor of sacrilice and of austerity, the mighty Ruler of all the worlds, and the Lorer of all beings, he gocth to Perco Further on it is saxl (VII 2) "I will declare to thee this knowledge and visilom in its completeness, which, having known, there is nothing more here needeth to be known Further on (VII 7) "There is nanglit hatsoelei lugher than I, O Dha nanjaya All thus 18 threaded on Me 13 rows of pearls on 1 string So furthe (1 12) 'Kingly, Solence, Kingly secret, supreine Purifier, this - ·VI ADUYAYA, INI KHANDA Intuitiounl, accordug to righteousness, ens ensy to perform, impeursla ble llen without faith in thug hnowledge, O L'araotipo, not reaching Ne, return to the patlis of tlus world of clerth By Jo all thuis world is peracled in Vly unmanifested aspect, all bciaga le root in Ne, I am not rooted in them No liare Beings root in mc, behold \ly botereign Yoga! The support of beings yet not rooted in beings, 35 Sele their elli cient cause Cuntlei on (IX 11) 'I le foolish clisiegard de, when clacl in liuman semblauce ignorant of Vy supremo nature, the Great Lord of beings Empty of lope emply of deeds empty of wisdom, senselesa, partaking of the deceitful brutal and demoniacal nature Verily the Nohatmis 0 Pirtla pretaking of Vy divine nature, worslap will un wavermug mind, having kuown Io, the imperishable source of beings' 1 urther on ( 3 ) Hewlis huoweth de unborn beginningle, the great Lord of the world, lie, imong mortals without (lelusiau is liberated from all sins l'urther un (11V 1) 'I will again proclaim that supremno Wisdom of all wiadoin the best, which hasing known, all the sage3 havo gone hence to the supreme Perfection having taken refuge in this was. clom, und Lemg assimilatel to My own Nature, they 110 not rebirt, eren in the emanation of a universe, nor are disquieted in the calaton womb is the great Lternal in that I place the gorm, thenco cometh tho birth of all beings, Bharata In whatsoeier omlis mortals are produe ed, O Kuunteja the great i ternal in their wound their generating father So far these quotations from Giti da pot establish Ableda or ulentity On the controry tlicy slow thirt Muzit or relonso consista in howing the Lord 19 sepirate frum ovo o sell Further in anotller book, it is thus written — 1 the God of all gods, am rached by them alone, 11 ho knoir ne 74 full of all auspicious qualities, an l whoso faith a nº Is never sliken but not by thens am I to be found The release 25 easy of attaininent as if it was alreals i one s grasp to these aria constaudly remember me and their minds firel Atea lily writhi lova an 1 Inowledge on all the perfection and fullness of a quilties But the who thupk that my qualities are not fall scruls hi to darhues Ties are not diar to ne', nor d, they loup tre but he knou that I am full of all perfeo tion, le necessarily atlanis perfection and reaches tae lectuse l an derr to l ane le is leur t Ve \!) authorities pronla and etidences and all arguments and very ng istablish this that I am the greatest any reasoning or nuth rits eluelo s oglinst this is fallacious and bota bembn Jance of argument ·442 CRDÅNDOGY A UPANISAD Sioce tho Laowledge that the Lord is full of all qualities is the means of plotsis the Lord, and thereby attaining relerse, therefore all anthority and resontags must be no construed as to establish the Supremnes of the Lord All scriptures have this great al beforo them, namols, to produce tho knowledge that the Lort as fall of all porfection and tho laowledge of the Lord is the key to Yuld Tho following texts also show the bamo "The Dey ng worshipped Him as Blüte (or perfect bliss and fulness), 60 they becime (blessed andi) perfect Thereforc, cven now 1 man who sleeps, breathes in and brenthes out, inaking the sonul Blur Bluur (blessed perſection, blessed perfection) But thc Asaris worsłupped the Lord as Imperfect (abhútı, kence they were defented” (Ait Ar II 1 807) Another voise 093e "Supremo God is to be worshipped as Bhům 1 (Tull and Inamty), for the non fall (Abhünd) cannot give the rewards of action to his votaries, therefore, serily this Blūmi (uulinely) is pre eminent among all qualities as the 87cuifice culled Kritu is pre-eminent among all religious rites" So also in the Rig Veda (1 176 4, "Throw into deserving darkness, O Lord' cicry one who offers no sacrifice to Thec, who is a miserable wretch nul Lard of liest, he who is not full of Then, and does not acknowledge Tly pre emmence Gure to us the knowledge of Thy supremacy, for the nise alone cm get 1d of the miseries of thus world" Asanyatato, non sacrificing oor, who does not worslip the Lord Samam deserving equal to his demerit Jall slay, throw luto farkuca Danfisadi, hard of recching hard of heart, miserable lah who As not Tomiyah full of Th00 Asmalhgam, to na, ntho worakılp thoo Assn of that greatness of Thino 1o linam, kenorelage Dadh, co Says, the wiss Chit, only Ohat, gets rid (ol tkr 87m47ra) Similarly in Rig Veda (VIII 3 1) – Ile sath lng mght enhanced by Ramen thousand-fuld, liuth liho au ocean sprend lumself II majesty 14 praised ng 1910, at solemn rites, lars power where lioly singois rule" So also Ilig Vedla (X 90 3) - "So Blighty 18 Jus greatness, Jen, greater than the 24 Puruza All creatures are one-fourth of lum, thrce-forths сtornal lifo in konsen So also in the Set Up III 8 "Als knowing Him alono one crosses over dentti, thero is no other path to go upon " Similarly tho followmg korsea declniu that Gul as the Flighest gnal-creatiot, sustenanco and chiasolution, nere431ts, knoflcilge and trausmigration (ignorance) bondage and relenec are the eight things cleweribed in Sistmas in order to magnify the glory of tho lore and to declaro his pre-eminence That 1 (lalcmmtes, maintains and destroy the universo. 110 in the Great Law of necessity. Ita fitch kole, bo withholds Inowledge no Iglio bandar to tito lanom bol sakti to the long To magnify wliso greatness, 3hd spre ul whoso knowlevige amous mankind, is the solo <bject of all thio Telag, and the arguments, for by ·VI ADAYATA, 'TVI KHANPA 443 hrowing His glory and by nothing clsc, does tho mnn get release Tint Lord Hıri is the supreme So also in the Rig Veria (VIII 3 8) “And Inung men to-lay, esents of old, sing forth thoir prises to FIe Nyest; Thus all these texts of the Vedas and Smritis declare that the whole object and the lughest puu port of the scriptures consist in glorifying - the Majesty and pie eminence of Vienu So also in the Brahmanni Purina –"All texts and arguments fonnd scattered cherywhere in the scriptues, ne for the object of declining the greatness and ple ennende of Vi-nut Thn 19 then clucem The Holy Bidarasana thus saya in h. Tedânta Sitras showing thereby tbat Tasnu Is the Chiet object of all tlo Scriptures (III 3 69) - The attribute of perfectness leing present irith, i modifying every other altruute as the most important, as Kratu /rs of all the sacrifical acts), thus Srute declares (hence the attırdute of perfectness as to be con templated by all) Similarly (IV I 5) - åtman is to be contemplated as Brahman (the perfect), for (tłu18) 13 the best, (a , in contemplate Iim us perfect is the best means of gaining Ilus perfect grace) Iliese words of Load Bidar iyus establish that God is perfect and that by meditating on Vişnu as perfect one gets mukts There is no proof here that the object of the scriptures is to establish the non difference i Ibleda) between the Supreme self and the erubodied self Ihrs o Jerrn from the fact that the sword Atat Tvom 1er bare been repeated nine times Oier showing that “Thou art not that, und thereby extablishing the diference betweeu the Jug ud isiarn More Dier the Vedanta sûtras also establisha tlus Bleda as the following lise plorisms sny (1 3 5) --On account of the declaration of difference The view of absolute Identity cannot be taken for the text To who scos tha Lord worshipped by tbo gods as different from himself and understands Elia glory dec lares the diference (bet roon the soul worshipprog and tho Lord worshippod) so also (1 I 21) And He is a different one (alan) from the indication of difference So also (1 2 3) - On the other hund) the all pervading) is not the em bodied soul, as it is quite impossible to predicate omni presenco of bim) So alsa (1 2 20) – (Nur) is the ernhodied soul (The Internal Ruler), for both speal of the soul is distinct (from the Ruler witlan) Sonen (11—3 39) -The soul 19 separate from (not ono with, Brilhan), from the statements in Scripture These and other aphorisms uso show that the Lord Badaruanner wLere has established the --- ·CHHANDOGYA UPANISAD But an objector says "how do you reconcile the theory of Bheda with the following Sruti of the Rig Veda "The Saprcmo person is all this Tlus brut does not mean that the Lord 18 cycrything It means this The phrase Puu-a Lia Idam Saum Indbhatun Yat Cha Bhivyım (Rig Veda 1 90 3) means " by the Lou is perı ded everything, that exists, whatsoever that exists whethei in the prst or present or future It does not mean that the Lord is all that exists, for then would ariso the absardıty that He is a cow or ' mru, de Thurs is a false notion that everythung 13 the Lord, whtether it bei tult of grass or che of dung As the phrase "cud Saktu", "butter rice," do not mean that the card is the sume 18 tlie Shtu, atlie butter is the szme as nice, but it menus 'the cmd pervades S-aktu," and "butter pers des rce,' and ne supply thie woril purule, tlough it is not used in the phrase so in tile plırace "Parusn I. Idum Sa vam" ve supply the word Vy aptam, in order to give it a rational meaning, and therefore we use cepluned this as meaning " by Tord na perinded all thus,' and not that "thie I od is all thus' For the phrase Dadhi-Statavıh or Ghurtauluan is not trunslated as the curd is saktu' or 'the buttes is rice, but it means 'curd nixed with Sahtu,' or rather Saktu mited with carl,' and 'the rice mixed with butter' On tins analogs, the Rig Veda trit alioull bo annlyscd as, " by the Lord 19 prevailed all this, wetler it exists in the preseut or in the future Therefore, all anthorities cstablish the pre eminence of the Lord and the Inglsest um of all soriptures is to establish that pre emmence, conuequently, if the scriptures were to establislı ve identity of the embodied soul with the Lord, they woulil contradict themsel, es, and would make the embodied soul equal to tho Lori But how do you show that those who loll that the Jiva disvara are ono and Identical derogatu tuo preminence of the Lord' Why should it be considerul derogators to the Lord it one ways I am one with the Lord To thus the Commentator replies by quoting an authorits - 1 hose who think that the zre Visou the ever wise and blissful, really think that He is neither side nor blissful, but full of ignorance and for according to thien all knowledge of the embodied JB a 19 based upon iguorauce and pain and as the Jua and the Lord are identical, all knowledge of the Lord is also clue to ignorance and pain Thus they really love a sors low conception of God Those who thus derogate from the glory of the Lord Visnu hnie never any happiness 'Those tri Bellore elic Gori of Gods to be sometlung ifferent from wlint He really is, has committed the luglieat Bin possible, for lie is n thiel, who steals the Tors gal load of the Lord, by saying 'I am identical with God' Tho pain ·VI ADAYATA, IVI KHANDA unskilled in the interpretation of the seriptures not fully understanding then true pui port say that the Lord and the J11n ve identical and that the Ātruf 18 one only But it is a mere dogmatic assertion of theirs for they hle misunderstood the true meaning of the scriptural passages lil e "Aham Brahm isını' dc Such persons ale os er powered by Just anel trath, slave to theu egotism and thief of Bralian joyless 1ud of unmature inind and ne always unfortunate They do not l non the right meaning of the scriptures, and lience they are, as if the robbers of scuptures Thes llunk that the Jiva ind the Lord are without qualities (Nirguna) and thas they see wrongly and do not know the glit qualities of the Lord Such souls live theu bolies of darkness (I'amns) anul they go into the darkness Because the Lord is differcat in hts c9gntral nature from the Juve (one is fioite, the other is infinite) different in kınds (One is Jaa the controlled, the other is invara) different according to the teachings of the scriptures (for they say two buds on the same tree &c.) and becanse their objects ve also different (one is evei consC10113 the other is not) therefore how can it be true that the Jivn 18 identical with the Lord, (for all these reasons show the mcongiunty of holding Java indi the Lord to be rientical on the strength of a single stry text like Aliam Bralımı Asmu) Moreover the Mahabharta also shows the same - Janimejnya sard - 'O regenerate one are there many Purusas or 19 there only one? Who in the universe 19 the foiernost of Puriteas What agun 16 said to be the source of all things Iunire worthy of telling me that Vaisampiyanı sard O thon support of the race of Kuru the we do not wish to assert that there is but (pe purusa in the In the saine tunnet en wlucht te muy putas ure said to Tinto one origin iu tle Supienie Puru a it may be said that tlus enture universe las its origin in that one kunusa of 1 supeno attributes (abablarata Santı Parça Section 331 Mol 11 arina md also Vana parv? ) Now the Commentator takes up the t o well I own phrases Abam Brahmi Asmi and la sau So hat Ann The adr: 1115 exuld I these sentences as pezoing I am Drabm 23 au that when te lle The Caame tator slows that the word Aham docs not mean I but it means the pre ne the in lestri et ble Ham 19 the ime of the Jiva becauso it is liable to destruction (ilan to kill to destrov) He who is not liable to destruction is called Alin the Non Jua hence it is the one of Vişnu the indestructible The word Asmı atso does not u ean I am hut it is a compo nd of A pot and Smi meanluk swall He who is not guall B Full Smu is the narue gnen to the Jiya because it 13 small and because it is perfectly neisurcable (Sa+s=sm well measured) The Lord 18 universe ·416 CĦĦANDOGYA-UPANISD called Asmi, becauso it is not small nor is He mcigu able On account of FIus fallness, He is called Asmı , He is unlleil Brahma, because He 13 allfull Thus the phrase "Alam Bialımı Asmi" means "tho Non destructible Brahman is the Supremo lmwezrable," thus the wholc phrase is an epithet of Vişnu, wlien le is looked upon as dwelling within the Jlsa, and Brahma bere means 'full', being derived from the 100tv Bril'to grow,' 'to expand' The second phrase (arit NGHIER ) sefers ta Vianu, in Ilis cosmological aspect That (Asan) Lord Visnu, residing in the sun and far away from us is callcel Asnu, meaning " dwelling in Ash o lile, drolling in the sun which is life" Therefore this phrase means "He alio 18 in Abu or the sun, is calleil Alım or the adestructible" The aspect of the Lord Vzgnu daelling in the Jiuz is called Alim, because it is always above angthog vluch can be discuded (Eey?)" Thus 15 in the Burninda Purani Thus the allove saying that the Local in the sun and thio Tord in the Jivi tre idcolical is related This wlan proses that Ho is the Most Eminent Person in tho universa, anil and that all authorities hore as their highest aim to cutablish the uniqoo saprcmacy of the Lord Moreover the phrisos like Tattvan Asi &c, do not establish the identity of the with the Lorul If they were to do so they would contruct the innumerablo texts wluch estawia the difcrence botwcon the Torinud the Jirt Elad at been tho caso that theso lorts catablishing differenco were few lu number, we might give theor a subardionto position and say that the chlafobicct of llo scriptores was to maintain tho Silentity or the Lord and the Juni Bat as a matter of the the so called Abheda valyas aro fuu in number while those on the other side are overwhelming in their trajnoncy Consequent ly, in order to give a consistent explanation of the scripture it is necessary that wo should otrinin tico npparent identity texts in such a way as nod to conftet with the distinction texts The Chainontator therefore quotes a number of texts to show tint distinction or Thoda is the primary teaching of the Uninds Norcin jou say that these distine Hou or Ilheds 16h3ns anply only to the jhenomenal enstence, and not to tho highet truth ( e thero is ajiparent beds between the Jisa and the Isvara, in the morld only, but they aro Ideatıcıl in the state of release or Vukti Tlc antbor, pow quotes texts to show that in the state of dutu also, tho Jira retalas bis semanteners from the Lord Thus mit CL VIII 3 4 it is suid " nos he who got the grace of the Lord, linuog risen froin out his final body, and linsang renclicd the Iligliest Light, appears in liis truc form Tl:18 is the self This sbon that in the state of Alokais also tho Jira retains its own form, separato trooi tho Lord In CH VIII 19, 3,"now lie slo gels Llio gmce of the Lord, lasing ripen from his fiuni body, and lizing reached thic flugliest Light, ittains hua true forn lle is the biglicet person lle moies abont there onting and playing, and rejoicing, be it with Tomus, carriages, or relative, nover conscious of poruns sindig olon neer to him ·VI ADIYAYA, XVI UPANISAD 1) This niso shotre that the state of Mfakti ly state of separate individual existence, and not of loss of consciousness or Identity with the Lon! Rejoicing with the relatives menns redaclog with other aukta Jivas In Terren, 'Tojoicing with the non relatives meang rejoleing with tho Muktas of the past Kalpa Similarly is CL VII, 26,2 "the Vuhtas do not see death, nor ulincse nor prin lie who scce tlus sees Breything and obtus everything everyvliere He ctn 7ssumo muiy foning, lo is one, le lecomeg tree, he becomes live, ho becomes bien, le becomes nine, &c" Smularly in Tantta II, 9 --"He who knows the supremo Binhmin ag dwelling in the civity of the heart, the highest spuce, ho enjoys all objects of degro along with the Omniscient Brahmun" Thla also shows that the Nukt retains his scpratenes from Brabaran becanse ha Ciljopa all desire toug testi Brzlunan and not becoming Draliman So also in Taitt III, 10, 7, it 18 AK "the Mur Just leaving this world rencheq tle Anında Vinya (the Suprerne Lold consisting of bl199) after having travelled through tlieso nogions, enting wintever he likes to ent. anulinking whatever form lie wishes to take sits clown suging the lynn Thig alen shows that the Makta Juva reaches the Lord, but does not become the Lord So also in Br år 1, 4 15 -"He wlio meditates on the Atma alone, never gets his Karin19 eshausted, and whatever he wants from the Lord (Atmann) that He crentes (Tlus also shows the difference between the Lord and the Muhlita Juva) So also in the Nlig Veda I, 104,50 'By means of bacrifice the Gods accomplish their sacrifice, these were the errliest orlinances These Alighity Ones attained the height of Iersen, there where the Srdbyas, Gods of olil, are dwelling' The height of heaven here means Noksa for the word in the origini 18 Nakam which laterally means Non non happiness {e, surrende happiness The gowls of old called Sadhy1g are tho Mukta Juvas of the past Kalon This also shows that tho Multas aro not absorbed in Bralıman bab retain their identity Similarly in Mundaka TII, 1, 3 -'When the Siva sees the golden caloured Creator and Lord, as the person fiom whoin Bithmi comes out, then the wise, shaking off virtuc and vice and becoming free from Avidya attains the highest similarity And Katha IV, 15 -As pure water poured into pure water becomes like tliit, O Goutama, so the Atmå of tho Nuni who knows, becomes like llat (with Brahman) The following texts also show that i duksa the divas retain their separate indiri irality In Maktı, the Juyn9 though separate from each other are yet related to each other in manifold says yes even at that very time, then they are in the state of Maktı They are free from all organs of senses made of Prikrito watter They retaun in their own form called the Svarüpa Deba (2 e, the only organ which they possess It is not made of ordinary 10 ·448 CURANDOGYA-UPANIŞAD. matter and is the universal sensory). They have no collection with Prakriti, tliese Muhtas lave no such connection, Decayse tuey Brave seen - the Truth (Tattsa.) Does Prakriti bind again a Mult Jiva in ber meslacs? To this the reply is in the negative A Jivn once Mukta, does not again diary thio altrution of Prakriti tawarcia lim, and as Purusas are many, Prakriti las lter scape trith them, wllo are not froc, and sho le7rcs the Alukta Jivas alone, and osen at thic time of creation of a new world system there Mfuktas do not full into the sale of Prakriti Sa also in Giti XIV, 2 the Lord saja that the Multas do not come back into the Sansira, men at the time of a new cieation, nor are they disturbed at the time, when the dissolution scts in, and that they reach the Lord and attain similarity of nature with Dim. This nao slows that in MOLA2, the Multas rots in their soprateness and 1970 the canoniture ay the Lord, Imut do not beeomo klontloal with the Lon, So also _" Whicle Miya (Prakriti) does 104 crist, what to my of othe lower thungu? Where deell the servants of the Lord Uari lionoed by Dovas an Asmas" All tlacse texts of Stati and Smriti declare that oven tho Muktne or Releasel soula reinain separate, in the state of Molen, from the Supreme Lorul Vinu. Note:-ho ahore text also shows that Asaras also dwell in bc11cn. The Asums thoroforo do not thoin lenong, Isnt 3 septo rico nt bong Tho Commentator now shows dat Tattvam asi of this section done not mean entity, for thien, 1t would contract the wholo context. Tho pagenge begins with tho statement that all these cicatıncy, child, laro the Good as their cause, the Good ng their support, and the Gooding their stay" Entering into tlic Good they do not know Liat they havo entice the Clonal" "Coming out of the Cood they do not knot that they live coino ont of the Good " This also shows, that differenco 19 liore establisliel Letween the creatures and the Goorl. (C Y AM Similarly " tieso rivers, my child, risc from these seas and go boch to the wor, but the ser cier remains tho sea, and do not become tlo river" Thuis also slions that thio muers neser become the sea, though they enter into the sea Tuo piraso 31 eva samudrali Bhavati means that thoses romains cren the sea, and does not become the river, nor do the rivers lxccanio sca Th15 also eliores tat diference 19 the main topic of the scripture Morining from the bes meang nsing from 919m natural or rifcial laka. The WondEva' In the test VI 10, 1 slows that tho ta alune retas the son, and not that the riren tacomo the ses ·150 COTHANDOGYA-UPANISAD and being be lins not committed the thelt, then le malos lumself true, att ched to truth, he grusps tho heated ure, lic is not burnt, lic is Jet off and delicicd" Ihts blows that death or el075, is the consequonco of Ilia tleft and not thelt, and not according to one's belief Othonie the foxt vond huso been "flip is not film in ius fnithi, le 18 kılleil, if lo is firm ho is cloisod " No can you say thnt the illustration Lenches the import nice of touth and the singer af falsehood Tho thuof 18 puanlod, not for his falsehool, Iset for lua cornmission of theft Tire innocent man is relcased not becruse lla: spoken the truth, but because lo uns 1106 committed the lieſt Had the ullustiation mtentic to teach Llio Leruty of Truths, and thic dange of falschond then it would have said "lie is killeu, luccause he lins spolen the falsehood he is saved bociuse he spoke the truth" But the scuplures say thint the killing or silk ing (lepends upon the commission and non commission of theit, and not upon one'n fouth Therefore, this illustration shows that the is great druges of spuitual destruction, for the person who bolieves in Hontits wlule the wau who believes that he is not Brunan gets iclease A person who is seruate from another can get orcellonce and pre-eminence, but ry person who is alredy identicul nutth the lughest is not capable of get ting any excellence, because he is over powered by ignorance ud sorrow There is class of Philosophers who led the theory of Blodt Bheda They say clotted that all seriy tures prove the Supremo excellenen of bestu suell wlis should thero he any conflict if wo admit that every ma 1 ts identical with Brahman in the theory uf difference plus identity all texts can exily recourlod To throw tho Commentator Baja - Lxcelleuce or belong only to lumbo is diferent from others (for where every one is equil there is no ercellence of opp over the other) Therefore, where there is no difference, hon ein these bo any excel lence Moreover, if there is 120 difícieuce betueen the Lord and the Jivi, then the Lord necessarily becomes mferior, because the ignomice and the sarıon, will then be attributed to him Man 16 ignorant and buffers from borlow, he is identical with God, therplore God is zlo 18 norant and suffers from Souton Che objector bags though Brahman is identical with Jia jot there is no detraction frou his excellencc It is through allnsion that SOTTON and ignoranco are attrlated to Brahman Jura las nol forrow as ignorance essentially aprertan og to at Tho jung tion with corrow &o throngis illusion does not tale aiay tho inbcrent (Paramarthika) ercellence of the sell lor if thus weh so then Ayatárs lile Rama and Kpana loni all admit to be Vianu scrc temporarily in conjuction with sorrow and ignorance and s0 could not to God To th swe auswer thuis is not so Forif thc Lon more clentical mith Jivand the data were esecntially fall of sorrow, then it would naturally follow ·VI ADHYAYA, XVI ARANDA 451 that the Lord also woulil be essentially full of SOTTOTY If however, the Jiva 1.. not assen Wally full of sorrow, but it is only an illasory connection still the Lord being identical with Jiva would be lizble to this temporary obscuration and would thorcforc pot be supremely excellent A person suffering from illusion may get rid of it in some future trone but for the temeling his par ind suferings are extremely real 48 & personi who has really lost a son and a person whose sou is alige but sho has heard the falso news of the donth of his son, both suffcr eqnally from the son ow of the loss and for tho time being there is no difference in the suffering Therefore the Commentator says - In this theory, there is no difference for the tune being between the person who has 7 leal cause of sorron ind the person whose sorrow Is illusory for the sorrow is equally keen, for the time being in both persons Moreover, the very fuct of allusion, stions that the min is not independent If illusion could attack the Lord Visuu also thon lie would not be independent, for no heing who is independent woull like to be under illusion Noi it can be sad that the Lord by His own will combipes himself with allusion for illusion does not 1118e from one s own will The Arztaras Rama and Kruni utel 2 stuge part "Knowing himself to be the Supreine Visnu the Lord Raglıma showed himself, as if he was ignorant and was suffering from soriow, so that thc Dutyas inay beconie deluded Thus it is in the Pidma Purina Moreover the venerable Baclariyana has clefinitely settled it in 1119 Brahma Sutras that the kelensed souls ire different from Braliman in the matter of Lordliness ad gloig Tor lie sus (IV 1 17) with the exception of world energy on account of leading subject matter and of non protimity The text says Ho has becomo immortal and attained all lus W1l C (AAILS 4) still the tost should bo updorstood to mean that the Released oblazds all wishes other than those regarding tbe crcation of tho world cte Why (this exception)? And because Jiya (the soul) 19 tho topic of the passage and is far away from (sach porer) For the passage deals with the individual son and such powers are very far from his roach This 19 saxl in the Tarata There arises Do wish in the relerseel for ob ta ang bliss Doro than what is allott ed to one of them or for certain other activities all other wishes thoy realiso for they never 1 056085 such high capability with regard to anything Even though he may bo released soal he does not obtain anything lwyond his fitness for would he desire such a thros But cannot this aphorison bo expluned as applyog to a recased soul in the second ary scnse of tho word release : e not to the filt released but to the partial seran cipated To this the Conventator answers The Vedas and the rest should all be construed, in accordance with the rules of interpretation lud down su the Brılıma Sutrs, but not so the Brilima Sutr18 They should not be construed different froin what is their plain ind apparent meaning Thus it is in the Brahma Vaivart3 Purana ·SEVENTH ADHYAYA.. me Sir" FIRST KHANDA MANTRA ! ॐ ॥ अधीहि भगव इति होपससाद सनत्कुमारं नारदस्त होवाच यदत्य तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति ॥ १॥ ओम् Om, om अधीहि Adulhi, teach. भाव Bhagavah, Sir इति Ith, thus Ha, once उपससाद Upasasada, approaclied सनत्कुमारम Sanatmanaran, Sanatkumara मारद Naradah, the Deva sige called Narada, who was lower in hierarchy than Sanatkumarım alam, him, Ha, tlien उवाच Uvacha, said. या Yat, what. वेष्य Vettha, thou knowest तेन Tena, with that, after telling me that at Ma, mcpfi Upasida, conic to Icarn, sa Tatah, from that Te, to thee E Urdhvan, more after वक्ष्यामि Valsyami, I shail tein, इति In, tous Sih, He Ha, then. 379 Uvacha, said 1. Naraila approached Sanatkumâia and said, " teach He said to Nirada "tell mo first what thou knowest already, then come to me and I shall tell thee what is beyond that"-471 Note -Sanatkumar called also Skanila - the trarrior, belongs to a bigber hierarchy than tho Dovarst Narodz MANTRA 2 स होवाचर्वेद भगवोऽध्यमि यजुर्वेद सामवेदमावणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्य राशिं देवं निधि वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्या क्षत्रविद्या नननविद्या सर्पदेवजनविद्यामेतद्भगवोऽध्यमि ॥२॥ ऋग्वेदम् Rigvedam, the Rig Veda भगव Bhagavah, Str अध्यमि Adlayen. 1 have studied यजुर्वेदम Yajurvedam, Yajurveda सामवेरम् Samavedam, Samaveda पाथर्वणम Atharvanam, Allharvaveda. चतुर्थम् Chaturtham, the fourth इतिहास- पुराणम् Itihasa-puranam, the Itihasa-puranam पञ्चमम् Palichamam, the fifth वेदानाम् Vedauam, वेदम् Vedarin, of the Vedas the (ifth) book. पिझ्यय Pitryam, the science of the sacrifices to the ancestors, the Sraddha-science that Rasm, the science of numbers, 29 Daivam, the science of Devatas faf Nidhim, the science of finding hidden treasure. वाको वास्यम् Vakovakyam, the original Veda aida Elayananı, the supplemental treatise to the Vedas, the essence of the Vedas - Deva-vidyam, the science known only to the Devas, ·151 CHRÄNDOGY A-UPANIŞAD. Altaf Bralima-vidyam, the Aranyaka, har Bhata-vidyam, the science about the gliosis and spirits Flag Ksatra-vidyam, the science of politics am Naksatra-vidyam, astronomy, 77710 Sarpa-deva-jana-vidyam, the science of serpents and of Gandharvas. Deva-jana literally means the ministerial officers of Devas part Etat, tlus, *. Bhagavah, Sar. Adhyem, I kaow. 2. Narada said "I knorr, Sir, the Rigreda, the Yajurveda, the Sâmaveda, and the Atharraveda, the fourth, the Itihasa-purina, which is a fifth book among the Vedas; the science of ancestors, the science of numbers, the science of Devatas, the science of treasure finding, the individeci original Veda and its trrenty-four branches, the superhunian Dovn sciencos, the science of Brahman, the science of ghosts, the science of politics, the science of stars, the science of serpents and Dera-officials (Gandharms); all this I know O venerable Sir"-172. MAVTA3 सोऽहं भगवो मन्त्रविदेवास्मि नाऽत्मविच्छ्रतु५ ह्येव मे भगवदृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति त होवाच यद्वै किंचैत- दध्यगीष्ठा नामेवैतत् ॥३॥ # Sab, that, Alam, I Bhagavah, Sir Force Mantravid, a knower of Mantras, the knower of the names of Lord only. Eva, only wa Asmi, i am Na, na ITE Åtmavit, the knower of the Lord. yaz Śrutam, I have heard fi Hi, because Eva, even: just Me, by me. Pretra: Bhagavad-drebhyah, from men like your honor. auta Tarali, crosses viena Saham, grief wit Atmavit, nower of the Lord It, thus : Sab, that her Aham, 1 : Bhagavah, Sir 97 Sochim, I am suffering gnef 7 Tan, therefore MA, me traig Bhagavao, Lord a Sokasya, of the gref 4K Param, the other siden Tarayatu, may you cross @ it, thus a Tam, to him, Ha, then 3914 Uvaclia, sard. ax Yat, what Vai, indeed in Kiñcha, whatever 177 Etat, this senten: Adhyagisticah, thou hast Icardt 1. Nama, the game of the Lord 57 Eva, only at Crat, that 3. "But Sir, with all this I am like one who knots the Mantras only (I know the names of the Lord only) but ·VII ADIYAYA, I KHANDA, 3, 4 455 not the Lord I have heard from personages like your honour, that he who knows the Lord ovcicomes grief. I am in griet. Therefore, ( Sii, take me over this Ocean of grief." Sanatkumala said to him "whatever you have read is verily only the name of the Lord."-473. MANTRA 4 नाम वा ऋग्वेदो यजुर्वेदः सामवेद पाथर्वणश्चतुर्थ इतिहास पुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिदैवो निधिर्वाको वाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्वेति ॥ ४ ॥ Nama, nam, : c., the Goddess Usi, the presiding deity of Name. She is called Nama because she is not (Na) immeasureable (ama) Vai, verily Free Rigvedalı, thc Rigveda att Yajui vedal, the Yajurveda Amt Samavedal, the Samaveda whát: Atharvanalı, the Atharva veda wa Chaturthial, the fourthi, sare y luha sa-puranah, the Insa Purana 454 Paúchanah, the fifth TIE Vedatâm Vedalı, book among the Vedas su Pstry ah, the science of Sraddlia für Ragh, the Arithmetic **: Daivah, the science of Devas fafu Nidiuli, the science of treasuredivining. T44 Vakovakyam, the original Veda Arte Ekayanam, the supplemental Vedic treatises 2 Deva-vidya, the sciences known to Devas ouly unitar Brahmavidya, the Upanisad rafáar Bhútavidya, the science of departed spirits afrar Ksatravidya, the politics fear Naksatravidya, the astronomy A42727-1 Sarpa-deva-jana-vidya, the science of snakes and Gandharyas HTH Nama, namc Goddess Usa a Eva, even alone FT Nama, 12) name, in Goddess Usa 2016 Upassva, meditatc upon ST@ Iti, tlus 4 Verily Name is the (presiding deity of the) Rigveda, the Yajurveda, the Sâmaveda, and the Atharva- Veda the fouith, the Itahâsa-puzâna which is a fifth book among the Vedas, the science of ancestors, the science of numbers, the science of Devatâs, the science of treasue finding, the undivided original Veda and its twenty-four branches, the snperhuman Deva sciences, the science of Brahmanı, ihe science of ghosts, the science of politics, the science of stars, the science of sei pents and Deva-officials (Gandharvas) All these are verily Name only. Meditate on Brohman in the Name -474 7 Etat, thus 11 ·CHHANDOGIA-UPANISAD NANTRA 5 L स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथा कामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो 'नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान् ब्रवीत्विति॥५॥ इति प्रथमः खण्डः॥१॥ Salı, lie a Yah who 778 Nama, a name (Usa) Bralia, the Lord Braliman Visual thus Upiste, mcditates NT Yaval, so far apa Namnah, of nane (Usa) Tak Gatam, scope, I each, going 17 Tatra, there R Asya, llis, Yatha, as, 9 Kamachaiah, freedom of movement, Lord and Master Ta Bhavatı, becomes * Yah, who are Nama, a name in Usa St Bralıma, B alimen Te Iti, thus. Et Upaste, meditates of Asli, 15 HYE Bhagavah, Sır, Namuah, thian name (Usa) Bhoyah, agall, si cater flu, thus 6 Nanal, tlmo namo Ty Vava, veuily 44 Bhuyal, greater a Asti, is, fit, an lt, fat, thus, that Me, to me TT Blagastu, Sir axta Bravitu, tell yra Itı, thus Ho who ineditates on Buahman in Name, gets freedom of moveinent throughout all that region over which Name has her scope, he who meditates on Brahman in Name (Usa). "Is there something better than Name ? " "Yes, there is something better than Name" "Su, tell it me" - 475 MLADHVA COMMENCARS In the sixth Adhisayr tt bas been determ nel that the lord Vent is the highest of all and separate from thu Jive now in the prosent Ardhyay? It will be taught that to conspeletly understand the superiority or Visite tt 19 ncccssuy to know the gradation of Deias, and to understand that the Loril is tbo final term of this series, for by anch knowledge alone and by merstunding the various frides of tho divino kierarclue 010 understands tha infinately great superiority of the Lord Visu Therefore, this Adhyay toaches chiefy this gradation When Norac goes to yinatkumar3 and asks him to teach in the latter sys" Yad Vettha Tena Mopasada This is 1 doubtful phrase and of Mo' be taken as eraat to Ble meaning not, then the poroso tranld mean that thon knifest, do not come to mo with that, but learo all tbs learning bohind and the approach te Lvon it this No bo takci as a form of Va meining to me get the phrase my be translated caring Behind thy knowledge come to me This is also impossible In Ho Duo can at lus will forget all that he knows Therefore the Connentator explaias this – The plurase Yad Vedthr, &c, means " first tell me, what thou al ready knorrest, and then come to me to learn sometnog further" There upon Mirada enumerates all the sciences that he knows Most of the namen of these sciences are clcar, hut some are not The Conceatztor cu plains those of them, hich aro of doubtful sport ·I'II ADHYAYA, I KHANDA 457 Pilryanı merns" the knowledge of the Pits namely the science of Shaddha in such is trught the characteristics of the Patris R111 menns, the scienre of numbers (including antlumetic and lgebra)' Thiun mens the science tenchimg ibont the natue and function of the Levns their gocation and their thuts two mka dr. it down not mean the science of portosts)' Nıdlı means the science of denog luuden treasures buried on the enrtlı Valov il yan 19 tlic original Vedr the root Vecin Cliyam menns the supplemental scence of the enginal Ver (the twents fom bruches muto wue' tlie Vedts were subsequently divideri These tuo sords do not mean logic inel ethics) Deva Vrly mene that scienco winch is known only to the Dez 29 72l never to human beings Brahma Vidy means the Upan ada tight in the forests Blıntı Vulsu means the science teaching about the mig ind qualities of spirits, other tin the Desas (the science of Samudra (palmistry * us z put of this spirtist science) Kantra Vedi a means the science of politics (and does not mean the science of nichery) Naksutra Vidy, means the science of Stare 1 e 2stronomy Saipa Vidya mens the science describing the int ture of serpents (it is called also the Guadla science) Devi ja 11 vids the science cultuated by the Dova oficials the servints of the Dev 79 10 called Dela jinas the selence peculiar to them 18 bo called Najada / new all tliese sciences Thus it is in the Sam samlati Ilere så an objector Neradik sew all the scances how can then you say that he 2.100 lmow the science of the Selt and why does he say that I am te one who know Mantras only and does not know the Sell? And why d eghe sy tbat te is overwhelmed with grief and prays Sanathuwara tv take him over the veera of grief Tlus objection is answered thas by the Continentator - A man is sax to be not leuned if he does not hnow tho co-relation of wrences and then relative importance, even if a man they all the sciences he tonll still be callel nnt wise Therefore Devir Narasla with tho object of understand og ergerly the co relation of sciences goes to Santkumar and puts the question that he did, because Sanatkumara na luglier knower of Brahman than Narada Thus it is in the same This glows that wong the powers of Brahanian also there are yunang grades Sanatkumara being $xunds is superior to Narada and consequently there 19 no incong rulty in Niradas asking b w for further illamation Tho word Nama is used in this Khanda and it says Namopasya What is the Nimo Does it merely mean name and does Sanatkumar teach Narada to worship Dames? No It means that all names are under the jurisdiction of a part cular deity as the Commentator espluies at - The Goldess Ver is the presiding deite of names and all names are primarily the names of Visnu who is callel Survun îm the Srut therefure, traches that Brahman should be meditatert in Urn, the Goddess of namce ·458 OHHÅNDOGIA-UPANISAD Bot 1phy Usi called a uni? She is no called for two reasons, 1 bec111s0 Slie 19 the presiding deity of names, and arcondly because the word Num menns NazNot, and Ama==Hmmeasurel, therefore,Namaka means not inmensured, krat amknown it nown Sinec She is not immerswalle hud unknown, because she is thier Jonglily mesmeri or knonn at the time of dann, mens persons who do not know the length of night, therefore, Slic is calledl Nama Usa 19 tho wife of Asv She is not the Goddess of all learning, had she been so gee would he like bharati and collsequently immeasurable not fully known, but Sha crn always bo fally known and therefore called Nam In fact Noma or science expressed through Pords must always be a definite and felly hown this Sa far as we know a thing, wo name that thug, and it means that it is fully 1 nown to that ortent Time namnnga thing is a murkot knowing that thing which is at the same timte amrkalsont luoting that ting De therefore is a Cinddless of definito Lnowledge the 19 also a symbole representation of this knowledge. A man asked about the time of night, may not know it so long as it in might bus daught or any other portion of night, but if it 15 Drum (041) Le would at 01:09 Bay at is Down Tims anis min and erory man know the time of naght when it . Dawn Thns Vsar Dan 9 dcfinite commensamte or mensrel timp SECOND KHANDA Mantrni वाग्वाव नाम्नोभूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेद५ साम- वेदमाधणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्य राशि दैवं निधिवाको वाक्यमेकायनं देवविद्यां ब्रह्मविद्या भूतविद्या क्षत्र विद्या नक्षत्रविद्या सर्पदेवजनविद्यां दिवं च पृथिवीं च वायु चाकाशं चापश्च तेजश्च देवाश्च मनुष्याश्च पशूपश्च वयासि च तृणवनस्पतीछापदान्याकीटपतङ्गपिपीलकं धर्म चाधर्म च सत्यं चानृतं च साधु च साधुच हृदयज्ञं बाहृदयज्ञं च यद्वै वाड्नाभवि- प्यन्न धर्मो नाधमों व्यज्ञापिप्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्वेति ॥१॥ TF Vak, speech, the goddess Svaha presiding deity of speechs * Vava, Verily A7 Namaah than name su Bhosasi, greater 1 Vak, specch Vai, verily #ILE Rigvedam Vinapay at makes us understand the Rig Veda यहउँदम् Vayurvedam, सामेश्दम् Sarmavedam, अाभवाम Athevanam, अतुम् Chaturtham तिहास-पुराणम् Ithasa purnim पञ्चम: Panchamim, वैदानाम् वेदम् Vedanam Vedam, पिध्यम Pitry m राशिम Rasim देवम् Das an निधि Nidhim, वाकीदास्यम् Vakovakyan, एकापनम् Ekayanan, देवदियान Devar dyAn, बद्रविया Brahmavidyam, ·VII ADHYAYA, II KHANDA, 1 459 true Aur Bhatavidyam, yang Ksatravidyam, ITUR Naksatravidyan, 27 ftar Sarpa-deva-jana vidyam, feu Divini, the Heaven Cha, and!. grutin Prithivim earth 7 Chi, and, 798 Vayum, Air, Cha, and, anya, Ákasam, Erher, Cha, and 4 Apah water Cha, and 4 Tejah, Fire. Cha, and ST Devån goda Cha ,and, MT Manusyan, men q Cha, and he Pasto, catile. Chia, and PIE Vayansı, burds Cla and questa Irina-vanaspatin herbs and trees werella Svapadánı, beasts war fata Akita patau ga-pipilahain, tsects and ants up to woms ya Dharmam, right Cha and Adlarniam, wrong च Cha and सत्यम् Satyam, Cha, and at Anrutam, (alse 9 Cha and sing Sidhu, good Cha, and want Asadbu, bad Cha, and in Hridayajñan He who knows the lord called Hridaya Cha and 27 Ahridayajñam He who does not know the mystery of the Lord Chu, and, Yat that Vai, verily Van, speech Na, not RÍTSAL Abhavisyat were # Na, tot # Dharmah, rightNa, nat Adharmalı, wrong. *4071974027 Vyajāapıyısyal, would be known 7 Na, not U Satyam, true Na, not tau Anritar false a Na, notary Sadhu, goud Na, not wary Asadhu, bad Na, not 46 Hridayajñah, who knows the truth about God Na, not Wan Ahridayajñab, who does not know the truth about God Te Vah, speech Eva, verily Tan Etat, this is Sarvam all Tara Vijñapayatı, makes krowa rok Vacham 11 speech, sret Upassva, meditate (on Brahman) fə it, thus Speech is better than name Speeclı mahes us understand the Rigveda, Yajurveda, Samaveda, and as the fourth the Athar ana, the Itihasa-purâna, as the fifth book among the Vedrs, the Pitrya, the Râsı, the Daiva, the Nidhi, the Vakovakya, the Ekâjana, the Deva-vidyâ, the Brahma-vidya, the Ksatza-vidyâ, the Naksutra-vidyâ, the Sarpa and Deva-jana-vidyâ , heaven, eirth, air, ether, water, fire, gods, mcn, cattle, buds, herbs, trees, all beasts, insects, and ants, down to worms, what 18 right and what is wrong, what is true and what is false, what is good and what is bad, she teaches about him who knows the God, and also about him ho does not know the God For there were no specch, neither right or wrong would be known, neither the true nor the false, neither the good nor the bad, neither those who know God, nor those who do not know God Speech makes us understand all this Meditate on Brahman in speech -.476 ·460 CHANDOGY A UPANISAD MANTRA : स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथा कामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान् ब्रवीत्विति ॥ २॥ इति द्वितीयः पण्डः ॥३॥ स Sth, he य Yah, whe. वायम् Vachm, in speech ब्रह्म Brahma, the Lord Burman इति Inthuy उपास्ले Upaste, meditates यावत् Yavat, so far as वाप Vactrh, of speech गतम् Garm, scope, reach, going m Tatra, there Asya, lus a Yaththamscliarah, as Lordshir, freedom of movement. भवति Bharati, becomes य Yah, who यायम Vacham, In Speech ब्रह्म Brnima, Brahman रति Ith thus पास्ते Upaste, meditries अस्ति Asti, Is अगर Bhag:- vih, Sr पाच Vachmh than Speech भूय Birayah greaner इतिlu tius याच Vichah klian Speech 777 Vava, seusly Blayah genter with Asti, is. इhिiti thus तत् Tr, that मे Me, to mc भगवान Bhagandir, Sir प्रीतु Brvitu, tell इति It, thus 2 He who meditates on Brahman m Speech (Svahi) gets freedom of movement throughout all that region o1o1 whicle Specch has ler scope, he nho meditates on Brahman in Speech "Is there something better thin Speech ? " "Yes, there is sometlung better than Speech "Su, tellit ime"-477 DIADIIVAS COMMENTARI Tin this Khan la lt 19 sata that Vak (Speech) is greater than1 Anne The Coumea latar explains this Svaka (Wife of Agn) is greater then tisi sa il especia, whether of power (Dhumm) or of wisdom on of log Site is greater than U-1, whether sho 13 11 the state of bondage or of Muht She is the Goddess presiding over Speech, and she is calle! Vak or Vích Lecause she corshypg (Anchana) Vasn fagum) Lasu ptas Auchana gives the word Vách by amitting Bn of Tasa and Ana of Au chana + y =177=US, It would thus mean the worshipper of Agni Ste4 the wito ul Agni, of course worships her lo d " THIRD KANDA MANTRA मनो वाव वाचो भूयो यथा वै वे वामलके द्वे वा कोले द्वौ वानी मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति स यदा ·VII ADHYAYA, UI KHANDA, 1, 2 401 मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्राश्च पशूश्वेच्छेयेत्यथेच्छत इमं च लोकम, चेच्छेयेत्यथेच्छते मनो हात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति ॥ १॥ * Manab, mind Paijanya, the God of muud 9 Vava, verily T. VAchah, than Specch Bhdyah, greater 9 Yatha, as, Vai, verily. Dve, (WO # Va, or ** Amalake, Amalaka freuth Dve, two a Va, or in Kolc, kola fruits, thc betel nuts Dvau, two 4 Va, oi at Aksau, Alsa fruits, the dice-fruit, ft Mustih, listwaha Anubhavatı, holds, includes with the fis. * Evam, thus 979+ Vacham, specchi Cha, and. Nama, aane Clia, and F Manah, mud Tu Anuthavati, liolds त Sali, lac. Yada, whe.. Kaa labasd, with iw HAPUR Manasyatı, thinks 720 Mantran, the hymus mtaja Adbıyıya, I may study ste It, thus 7 Atha, then wha Adhite, studies in Kai mari, works ita Kusviya, may I do T 111, thus, * Atha, then Fr Kurute, he docs gan Putram, sons, Cla, and an Palis, cattle. Cha, and clickheya, may I wish pa Itr, thus 74 Atha, then. Ichchhate, wishes, desires, Imam, this. T Cha, and. Lokam, world. Amum tbat. Cha and. For Ichchheya May I wish, sa It, thus, st Atha, thep, Gi Ichchhat, weshics, desires, # Manah, mind Hi, verily SICHT Amma, Lord. - Manal, in mind R HI, verily. Lokah, world, the support of all. * Manah, in mad. Hi, verilya Biabına, Brahman. 47 Maual, it mad. Je Upassva, meditate. it, thus, Mind is lugher than Speech Foi when the myiobalans or two plums oi two Hautahl-fruts, are held in the closed-fist, they are therein enclosed, so ale Name and Speech included in the Mind When Orte wishes in his mind to study the Mantias, he does study them, when he wishes to perforis wosks, hic does them, when he wishes for children or cattle, he has thou, when he wishes for this region or that, he has it In Blınd is the Master (Atman), in Mind is the supportci of all, in Mind is Biahman Meditate on Brahman in Mind --478 1 MANTRA 2 स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथा

·402
CUDANDOGY A UPANISAD
कामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो
भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान् ब्रवीविति ॥२॥
'इति तृतीयः स्वण्डः ।। ३।।
Sth, lic Yah, wlto. Manah, in mind, Brahma, Brahman
efar it, thus 3 Upaste, ineditates 467 Yavat, so far 42 Manasah,
of mind गतम् Garam, reach तत्र Taua, there, अस्य Asya, his. ययाकामचार
Yathakamacharah, as-desire walking, frecdom of movement Bhavatt,
there is Yah, who 7 Manah, 13 mind a Bralımı Brahmın altı
thus, I Upaste, meditates na Asli, s. 9 Bhagavah, Sir Mana-
sale, than Nmd ng Bhuyah, greater, better fè It, lius. R Manasah,
than Mid Vava, venly, Bhöyrh, greater A Asts, is a 113, thus
Tat, that. # Me, me 9 Bhagavan, Sir Data Bravilu, tell Pa Itt
thus
2 He who meditates ou Buahınan in Mind (Parjanya)
gets freedoin of movement tlmoughout all that nogion over
which Mind has his scopo He who incilitatcs on Biahman
in Mind “Is there something better than Mund"
“Yes,
there is something better than Mind." "Su, tell it
mo
"_479
MADHVAS COJIVENTRI
In this Khan la Manas is said to be better then Vi (Spooch) llanas however, does
not mean mind, bat Indra called hero Parganga at may men kauty, for among the
twelvo Adutyas Phrjanya 16 one The Comicntator shows thus -
Sunilarly grcatoi theh Syuh, both in the state of bondage and
release, 15 l'asjanya In all respects, lo is greater than Svahi He is
oud to be the presiding deity of Minzy, and Manas is so called because he
is the bullei a maloi (Niran ina) (of het bis, ac, tlırouglıram)
Parjanya or tho God of rain is callod Manns, for tuo reasons Atrst Leczkuse ho is the
presiding deity of Danas or mind second!, beeruso ho la Manakot maker (bunal of
horbs and trecs, by raining for to raid it is owing that tho olshoots, &o, come out In
tha Becond scnsa tho word Planas 11 dcpiycd from the root y Ma to create to build
99
--
FOURTH KHANDA
MANTRA
संकल्पो वाव मनसो भूयान्यदा वै संकल्पयतेऽथ मनस्यत्यथ
वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति
मन्त्रेषु कर्माणि ॥१॥

·VII ADAYAYA, VI KHANDA, 1, 2 463 1 For when a man सङ्कल्प Sankalpth Metrn the presiding dety of will याव VAva, verily. मनस Manasah, than inind भूयान् Bhayan. greater, यदा Yada, when a Var, vernly सङ्कल्पयते Sankalpayate, One wills determines "1 must to do this" अथ Atha, then मनस्यति Manasyati, he thinks : he sends forththe minc अप Atha, then after the mind is mide active T97 Vacham, speech frain frayani, be uses, he sends torrh ताम् Tam her. Til,verily नाम्नि Namin, in name ईरयति Siayatı, lae sends forth 12 Namn, in a name मन्या Mantrah, all sacred lymas 29 Ekam, oncinh Bhuvantı, become are included in a Mantresu, in the sacred in mnsatio Karmani, works, are included Mantras reveal the various hinds of rituals. Will (Vitra) is better than Mind wills, then he thinks in his mind, then lie utters speech, · and sends it forth in a name In a name all Mantras are included, and in Mantras abide ali ritual works ---480 MANTRA 2 तानि ह वा एतानि संकल्पैकायनानि संकल्पात्मकानि संकल्पे प्रतिष्ठितानि समक्लुपतां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तामापश्च तेजश्च तेषा५ संक्लुप्त्यै वर्ष५ संकल्पते वर्षस्य संक्लुप्त्या अन्न५ संकल्पतेऽन्नस्य संक्लुप्त्यै प्राणाः संकल्पन्तेप्राणानारसंक्लप्त्यै मन्त्राः संकल्पन्ते मन्त्राणा संक्लुप्त्यै कर्माणि संकल्पन्ते कर्मणा संक्लुप्त्यै लोकः संक- ल्पते लोकस्य संक्लुप्त्यै सर्व५ संकल्पते स एष संकल्पः संकल्पमुपास्स्वेति ॥ २॥ ana rams, these flz, mdeed Vai, verily tarta tidni, tiese # कायनानि Sadkalpaikayanani, have will as their support or centre (Fkayana) in the state of non-telease सल्पालकानि Sankalpalmakan, have will as ther selr oressence, ur will as their lord सपे Sankalpe in will प्रतिषितानि Pratisthatan, they abide, Im the state of releave समक्लपताम् Samaklipalan willed, were produced by will यावापृथिवी Dyavaprithrva, heaven and enth समकम्पेताम Samakalpetam, willed were produced by will पायु Vayuh, air घCha, and, आकाशम् Akalam, ether, Cla, and समकरूपन्ताम् Samakalpantam, willed were produced by will आप Apah, waters घCha and नेज lejah, fire घCha, and नेपाम् Tesam, ofther tbeginning with Heaven and ending with fire) सफ्लप्त्यै Sankhptyan * Vasam the Rain, Bitra agera Saukat by wilung, by remaing steady pate, Mitra determines, wills वर्षस्य Varsasya, of the rain सरप्या Saukhptya ·401 ONAANDOGY A UPANISAD अजस्य Shly by determination, Annan, food Gift Shalpric, 13 determined Annasyn, of food Sulplynı, by de crimination AU Pranah, the life breatha upya Saul alpale, are dele mined us Panam, of life hentli U Subliptyn by deler 110 a Marth, the counts 0 Sau kalpante ne determiued Tratora 111011 101 of mantras e Smklip ty, being cererinned shifu hun ini, ritual sorts Tiger Sankalpinte are determined more Kuro unaw of ritual works at Suhliptyal, berig deler mined with Lohah worlds the regions of reward al punishment TFT Sauk nipate, are determmer att lokasyn of woulds with Sau kliptar being determined in barvam, all Firga yubalpate, determined that एy sth this सङ्कल्प Srikalprh will सङ्कल्पम Satiriprim in vull उपास Upasavn, meditate on Brahman alts, thaus 2 All these therefore, have their one nefnge in Will, bave the Will as then lords and abide m Vill Heaven and earth were produced by W:11, Au and ether were pioduced by Will, Water and File wele produced by Will These heiug determined, the Will determines the am, the iain being determmed, he determines food, the food being determined, the life bieaths are determined, the life breatha beng determined, the sucied hymns are determined, the sacred hymns being determined, the sacred works are determwed, the sacred works being determmed, the regions of reward and punishment are determined, the regions being determined, everything is detoimined This is Will Me. ditate on Brahman in Till -481 MANTRA 3 स यः संकल्पं ब्रह्मेत्युपास्ते क्लृप्तान् वै स लोकान् ध्रुवान् ध्रुवः प्रतिष्ठितान् प्रतिष्टितोऽव्यथमानानव्यथमानोऽभिसिद्ध्यति यावत्संकल्पस्य गतं तत्रास्य यथा कामचारो भवति यः संकल्प ब्रह्मेत्युपास्तेऽस्ति भगवः संकल्पाद्भूय इति संकल्पाद्वाव भूयोऽस्तीति तन्में भगवान् ब्रवीत्विति ॥ ३ ॥ इति चतुर्थः सण्डः ॥ ४॥ Salt lie 4 Yab who en Sankalpam, 11 the ult 31 Brahma, Brahion fill, thus ata Upaste, meditates adu es ar hipán, obtalis Vai, venly Sob, lie ETT Loldo regno is 97 Dh usan, fix, perma ·VII ADHYAYA, V KHANNA, 1 165 nent, eternal, firma, safe : Dhruvah, being fixed and pei manent benig firm safe. fear Pratisthilan safe, fixed, unchanging, remaining always Ir the same condition wafer Pratisthitah, being permanent: unchangios 444la. Avyatkamallált, Duples, y distressed 11 Avyathamanah, bemg painless, undistressed freza Alisyal, le atralis perfection, gets what lie wills 16 Yavat, sa fai सङ्कल्पस्य Sankalpasya, of will गतम् Gatani, scape * Tatra, there uchar Yarhakamacharah, freedom of movement wara Bhavis, bec nea Yali, who 99794 Sukalpam, in will WF Bi thun, Braluman ta lu, 111us, Jan Upåste, meditates of Asli, is u Bingavah, Sr agri SA vh 1pt, than will y Blůyalı, greater इति lu thus, in Sushilpat, 16+ will 77 Vavi, verily 4 Bloy ah, seater THT Ast, is a lis, thus fat lat, that Mc, 10 mg urt Bhagavan, Sx Afra Bravitu, plcase tell a lif, thus 3. Ho who meditates on Brahman in Will, attains Worlds eterual, being eternal, he gets worlds unchangeable, being himself unchangeable, he gets worlds free from pain, being free froin pain, he accomplishes all that he wills So far as the scope of Will extends, throughout that, he has the freedom of movement-lie who meditates on Brahman in Will "Sir, is there something better than Will" "Yes, there is something bettei than Will." "Sir, tell it me "-482 FIFTH KHANDA. MANTRA I. चित्तं वाव संकल्पाद्भूयो यदा वै चेतयतेऽथ संकल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नानीरयति नाम्नि मन्त्रा एक भवन्ति मन्त्रेषु कर्माणि ॥१॥ Chiara mexy, constantly fluctuating memory, mad Ag!!! the presiding deity of mind or memory & Vava, verily Truc Subalpat, than Wall. 29. Bhayah, greater am Yada, when Vaz, veisly an Chotayate, ole lernembers, 2 Atha ten a Sankalpavate, he wilis Ativa, then Fazla Manasyits, lie think she Athia, then 19 Vaclam, speech Stefa Irayatı, he sends forth Fig Tam hei ar Nanni, in a name frutar frayau, be sends for th 7717 Nama, w & same a Muntah, the sacred biyans #9 Ekam included oneles HTC Bhavanti, hecone attain, 48 Alantiesu, 1. tlie sacred hymes, Kaffe Karmani, ritual works, sacrifices ·466 CHANDOGY A-UPANISAD 1. Flickering inenony (Agni) is veily greater than Will. Foi when a man iccollects, then he thinks in liis mind, thien lie sends forth spoceli, and sends it forth in a Iru mame all Jantas de mcluded, and in Blantıs bidle all 1itual works.—483. namo. MANTRI ? तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपिवहुविदचित्तोभवति नायमस्तीत्येवैनमा- हुर्यदयं वेद यद्वा श्रयं विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्प- विञ्चित्तवान् भवति तस्मा एवोत शुश्रूपन्ते चित्त५ ोवै- पामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति ॥ २॥ Ha Tam, these Ha, inaced Vai, cnly a Etam, those farine Chitta-ekayanan, have memory as their support or celtic चित्तारमानि Chittatinanı, have memory as their self or esscuce f79 Chitte, in memory aft Pratishean, they abide HERE Casinat, therefore, because meluory 1s luigher of Yadyapi, if even if Bahuvid, knowing nucli, liauing much learning Achittah, absent minded a Bhavatı, becomes Na, not. Trang Ayam, he i Asti, is, start ltı, thus Enani, lun Pr Eva, even HE Åbul), people say at Yad, what, whether tyam, lie ir Voda, knows gcueially. Yad whit wlieifier V1, or farz Vidvan, huong Llows specially, 7 N1 um er fatham, thus, TF Ichittal, absent moded inconsiderate Syät may be a lui, t11115 qy Atha, therefore it Yadı, il, wafa Alpavit, baie a lutle learmag *TÈ Bhavati, beromes e Tasma, to bim y Eva, indeed 77 Ura, liere e Sustusuute, desire to listen, muister to his wants. Pas Chittam, nemory Hi, 10 deed Eva, even, wie esam, of these 41447 Ekâsanatır, one centre fra hitam, memory KTH Átma, tlie self, the essence, the lord fra Cluttam, memory f981 Bratisthå, support fa Cimam u memory TTEET Upassva, meditale, TH lt, bous 2 All these (heginning with mind and ending in sacrifice) have Cliitta is then centie, lave Chitta as theit lord and are supported in Chitta Therefore, even if one had inuch learning, but had no Chitta, people say " he is nothing, foi liad he known or had he been truly learned he would not have been thus devoid of Chitta Therefore, ·VII ADHYAYA, V AHANDA, 9, 3 407 cien iſ one bas less learning, but has Chitta, people for that very leason, (iespectfully listen to him and) serve him {lluligently) Chutla verily is the centre, Chittu is the self, Chitta is the suppoit of tll these Meditale on Biahman in Chitta --- 181 MANTRA 3 स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान् ध्रुवान् ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिद्ध्यति यावञ्चित्तस्य गतं तत्रास्य यथा कामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्तादाव भूयोऽस्तीति तन्मे भगवान् ब्रवीत्विति ॥३ इति पञ्चमः खण्डः॥५॥ & Sah, he 4 Yah, who feita Ciutam, raetory rg Brahua Brahman It, thus Upåste, meditates, adoles for Chittan, made of Clutta matter Vai, verily & Sab, le Lokin worlds ar Dhruvan, firm, eternal y Dh uvah, being firul eternal fafcata Pratistutan, fixed, un changing afatga Pratisthittah being fixed 9495777 Avgathamanan, pain less yunta Avyathamanalı, beu 6 pamless DER Abhisidhyalı, he attains ar Yavat, so far fra Chittasya, of Chitta Tay Gatam, scope # Tatra, there wey Asya, his car #149 Yathakamacharah, fucedom of niovements. Par Bhavatt, becomes & Yah who Te Chiltam in Chitta a Brahma, Brahmans It!, thus & Upaste, meditates FT Asti, is, PT Bhagavah Sir fyr Chittat than Chitta Bhuyah, greater thus for Chittat than Cintia 917 Vava veuily Bhayah, gicater ATET Asti, is fall thus ag lat ihal Me to me *TEF Bhagavan Sir प्रवीतु Bravitu tell तिth thus 3 He who meditates on Brahman in Chitta attais worlds eternrl, being cternal, he gets worlds unchangeable, being himself unchangeable, he gets worlds free from pain, being free from pain, he accomplishes all that he wills' So far as the scope of Chitta extends throughout that he has the freedom of movement--le who meditates on Brahman " $11, is there something better than Chitta "Yes, there is something better than Chitta" "Sır, tell it !-485 a lui, in Chitta INo ·408 OHHANDOGYA UPANISAD Si tu KINDS MANTRA: ध्यानं वाव चित्तादभूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्ष ध्यायतीव द्यौायन्तीवापो ध्यायन्तीव पर्वता ध्यायन्तीव देव- मनुष्यास्तस्माद्य इह मनुष्याणां महत्तांप्राप्नुवन्तिध्यानापादाशा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादाशा इवैव ते भवन्ति ध्यानमुपास्स्वेति॥१॥ a Dhyanai, mcdiation, reflection, Varsina the Lord of Dhyana ** Vava, verily Chittà, than Cluit? 19 Bhayalı greater 24ta Dhytyats, mcditatcs , is rescrved, does not talk much lv1 7s of grof Prithivi, earth, the Devata of carti Ezra Dhyayalı meditatcs reflects 15 reserved Iva as if á Dyauh shy the Devati of sky FOTOTTAntariksim, the interniedinte region Ear Dhyayatı meditate elects इस In as fपो Dvauh sky Tlie Devath of sky tita Dhyai zoti meditates ellect Iva, as : 14 Apah waters Devata of waters als Synnt medicale rellect Flva is il a l'arvatah mountains zeta Dlıylanti, meestate, reflect Flv? 15 P 7949547 Devi minussah Divine men Devatas nocar natcd as inen FERITE Tasmat, therelore Ye those who Il ficre, in this world Roma Manusvānam imong men HET Maliattam, grealness ATEST Prapnuvunts ohtarn reach szarra Dhvanapid in ('11, 1 portion of Dinyana, It is a compound of two words Dhya 12 and Padana (to obtain), and Anda 7 Iva as if 79 Evr, even Te, the Bhavantı, become 7 Atha now Yc those who - Alpah, small and vulgar FGT Kalahınalı qurrelling + Pikunah backbiting 777 Upavadinah slandering À Te they 4 Atht, now Ye they Prablavah, great ***TA I Nis neapad tindahan poulion of those alia luave ob ned Dlyana v Ivans of Fui even # Tc they 79174 lbhavait became * Dirytuam en Dlytiny STIEPT Upissvi med 110 nm hc Lord I thos Dhyânı is better than Clutti 'T'lie caith is in ineditation, as it were and thus also the sky, tho intermodiate rogion, the Hessen the Water, the mountains and Drino Jen Therefont those w lio mong men line ahtained greatness liore, on catlı, neum to buvo ohtumed a portion of Dhyanu Wlule sinall anil salgır people are always quinr. rolling, bickbiting, and thousing euch ohcı , great pien seem to linse obtained a portion of the gift of Dliyana Sloditatc on Brahman in Dhyana 486 ·VII ADITAYA, VI KHANDA, 2. 469 MANTRA 2. स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथा कामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगयो ध्यानाद्भय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान् ब्रवीत्विति ॥ २ ॥ । इति पाठः खण्डः ॥६॥ स Sah, the Yah, who ध्यानम Dhyanam, m Dhyana ब्रह्म Braima, Brahman. Salth, thus. उपास्ते Upaste, inedtales. यावत् Yavat, sn far. ध्यानस्य Dhyanasya, of Dlyana (f Varuna) गरम Galam, s ope, reach, going सत्र Tatra, there अस्य Asya, his यथाकामचार. Yathakamachal ah, freedom of movement, Lord and Master. भवति Bharatt, becomes. Yah, who. ध्यानम् Dhyanam, in Dhyana ब्रह्म Brahma, Brahman. इति 11, thus. उपास्ते Upaste, meditates अस्ति Asti, s, भगवे Bhagavah, Sir. ध्यानात् Dhyanat, than Dhyana. भूय. Bhayah, reater. इति Iti thus. ध्यानात Dhyanat, than Dhyana वा Vava, veraly भुवः Bh@yah, greater. UT Asti, 14 a Tu, this Tat, that. i Me, to me भगवान Bhagavan. sir ब्रवीतु Bravitu, tell. इति Iti, thus 2. He who meditates on Brahman in Dhyana (Varuna) gets freedom of movements throughout all that region on which Dhyana has his scopc-he who meditates on Brahman in Dhyana. “Is there something better than Dhyana?" “Yes, there is something better than Dhyana." “Sir, tell it mc."--487. SEVENTH KHANDA. MANIRA विज्ञानं वाव ध्यानाद्भूयो विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेद, सामवेदमायणं चतुर्थमितिहासपुराणं पञ्चम वेदानां वेदं पित्र्य राशिं देवं निधि वाकोवाक्यमेकायन देवविद्यां ब्रह्मविद्यां भूतवियां क्षत्रविद्या ननत्रविद्यार सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाश्च मनुष्याश्च पशुश्श्च वयासि च तृणवनस्पतीबापदा- न्याकीटपतङ्गपिपीलकं धर्म चाधर्म च सत्यं चानृतं च साधु ·470 OHHÅNDOGYA-UPANISAD चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं व विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति ॥ १॥ air Watcr TETTE Vyjáanam, understanding. Soma, the God of u derstanding. ar Vava, verily. zar Dhyanat, than Dhyana, Bhayah greater Atarina Vyñanena, through understanding & Vas, versly. #tag Rigvedam, the Rigveda fastarfa Vijanatı, one understands tay Yajurvedam, the Yajurveda et Samavedam, the Samaveda Fruit Atharvanan, the Athartaveda u Chaturthiam the fourth, placeragerurg Itihasa-puranom, the Itihasapurana 1992 Panchamim, the filth FREE Vedanam Vedam, of the Vedas, the fifth hook 19549 l'alryam, the science of ancestors. Og Rasım, the science of numbers as Daivam, the science of the classification of Devis, Fit Niddim, the science of divining hidden treasures 11494 Vahovahyam, the original undavided Veda 1414 Ekayanam, the supplemental treatuses on Vedas. fam Devavidyam, the science known only to Devalds. Tur, Brahmavidyam, the science taught in the forests aftus Bharavidyam, the science of ghosts from Ksatrnvidiam tire science of politics Nahsatravidyam, the science of stars Taftar Satpa-devi-jana-vidam, the science of serpents and of the inters of Devas faq Divim, heuven Cha, und qfufta Prithm in the earth 9 Cha nud 194 Vayani, Cha, and the Analni, ether * Cha, and अप Apah, Cho, and Tejah, fire y Cla, and Devan the Devas, Ch, and, agar Manusyan, mell, 9 Cha, and TC Pason Cuttle Clin, and Tute Vayamsı, bırds Clin, and नृणवनस्पतीन् Irinvanaspatın, grass, lierbs and trees CTR $ apadánı, beasts' arate autors Akitapat ng pipilakam, down to worms, insects, and nuts Dharman, right. Cha, and wit Adharman, wrong Clia, and the Salyan, truc Cha, and WE Anritam, false Cha, and my Sadhu, good Cha, and at Asadhu, bad. Chy, and. «4377 Hridayajñam he who knows tlic God Claa and 4x Alındaj ajāsm, he who does not know the God va Annam, food. Cha, and a Rasam, savour, tasteful Cha, and she Imam, tlus. Cha, and. 47 Amum, other, that, Cha, and, frauta Vijñanena, through understanding 47 Eva, even wacana Vih- Anali, one understands, faian Vijñanam, in understanding. Our Upassva, Honship sfa 119, thus, Understanding is better than Dhyana Through understanding one understands the Rig Veda, the Yajur- Verla, the Samavetla, and as the fourth the Atharvana, the Itihasa-purâņa, which is the fifth hook ainong the Vedas, the scienco of ancestors, the science of numbers, the science nbout Desatas, the science of finding treasures, the original 1 ·VII ADIYAYA, VII KHANDA, 1, 2 171 Veda, the divided Voda, the science known only to the Devas, the science taught in the forests, the science of politics, the science of stars, the science of serpents, and Gandharvas heaven, earth, air, ether, water, fire, Gods, men, cattle, birds, herbs, trees, all beasts down to worms, insects, and ants. What is right and what is wiong, what is true, and what is false, what is good, and what is baci, he who knows the God and he who does not know the God, food, and its savours, this world and that, all this we understand through understanding Meditate on Brahman in understanding. -488. MANTRA 2 सयो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वे स लोकाज्ञानवतोऽ भिसिद्ध्यति यावद्विज्ञानस्य गतं तत्रास्य यथा कामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान् ब्रवीत्विति ॥ २ ॥ इति सप्तमः खण्डः॥७॥ 5 Sah, he Yab, wlio fart Vijñžvant10 understanding 281 Brahma, Bratıraan het It, thus, T U påste, meditates TETT Vijñanavatah, of understanding Var, verily. #Sah, he alata Lokan, worlds artta: Jñanavatah, who possess knowledge safatafa Ablusadliyati, acconplishes, obtaios stara Yavat, so far. Parma Vijñanasya, of wyderstanding. are Gatam, scope, Tatra, there अस्य Agya, his. या कामचार' Yathakamacliarab, freedom of movement, mastery Bhavatı, becomes य Yah, who. Ana Vitanam, in understanding. Brahma, Brahman fo Iti, thus, tree Upaste, meditatcs, Asti, is भगव Bhagavah, sir. विज्ञानान् Vjñariat, thau understanding a Blityah, grcatei इति Ith thus विज्ञानात् Vijfrån at, than understanding * Vava, verily Bhayah, greater ofta Asti, is a It, thus HC Cal, that I Me to me TIE Bhagvan, sir, mia Bravitu, tell. a It, thus 2. He who meditates on Brahman in Understanding (Soma) gets the world belonging to those who possess Understanding and knowledge; he is master of all that region over which Understanding lus scope-He who meditates on 27 ·472 CHHANDOGYA-UPĪNIŞAD. Brahman in Understanding. "Sir, is thoro something better than Understanding" "Yes, there is something better than Understanding." "Sir, tell it me."-489. EIGHTH KHANDA. MANTRA I बलं वाव विज्ञानाभूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते स यदा वली भवत्यथोत्थाता भवत्युत्तिष्ठन् परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति वोद्धा भवति कर्ता भवति विज्ञाता भवति चलेन बै पृथिवी तिष्ठति बलेनान्तरितं बलेन द्यौवलेन पर्वता वलेन देवमनुष्या वलेन पशवश्च बया ५सिं च तृणवनस्पतयः 'श्वापदान्याकीटपतङ्गपिपीलकं वलेन लोकस्तिष्ठति बलमुपा- स्वेति ॥ १॥ a Balam, poner both physical and spiritual The knowledge of the conditions of muhll or release is spiritual possct , the God, Pravalız, the presiding dety of moral and physical courage वाच Vava, verily विज्ञानार Vijhanat, than understanding भूठ- Bhoyab, greater. अपि Aps even * Tha, on thisi world. Wan, Satain, ouc hundred (IFTTETE Vyäänavutam, af men of understanda • ing एक. Ekah one. बजान Balavan, powerful main प्राक्रपयते Alampayate causes to remble, to shakeu Sah, he यदा Yada, if रही Ball, powerful. भति Bhavath becomes चय Atha, then. उत्थामा Uthata, Ding, भवति Bhavali, becoraes रनिष्टन Uttisghar, by using परिचारिता Paricharita, serving भवति Bhavats, becomes परिचान Parscharas, by serving उपप्तता Upasatia, attaining thetr nearness, becoming dear to them enters the inner circle, माति Byavati, becomes. उपसी Upastdan, being dear to theme अष्टा Drasta,asccing onc मति Bharati, becomes घोसा Srota, a hearing one. भवति Bhavats, becomes. मन्ता Mantiy a percening one मरति Bhavati, becomes बोरा Berddha, a coth. ccwing ont. *** Buayals, becomes i Karis, a doing one भवति Bhavati, becomes. विज्ञासा Vijdata, an understanding onc. भवति Bhavan, becomes. Balens through poncr, Val, verily aft Pruthvi, Earth. fagra fisthath, stays, stands firm. बन Balens, througti porer प्रनाम Anteritsan, intermediate regiona Baleni, through proper a Dyaub, leaven. ' Balena, through power. qi: Parvatah, mountams Dalcha, through ·VII ADHYAYA, VIII KHANDA, 1, 2 473 Triga 1 power, CO Deva-manusash, Divine meo, Balena, through power qu* Pasaval, cattle. Une Vayatuss, birds, Cha ,and. 776972 vanaspitayah, down 10 licrbs and trees. ILA Švapadani, beasts. artery fferta Akita-palmiga pupilakom, down to worms insects and ants, Tam Balena, through power a Lokah, the world. Parera (isthall, stunds firm og Balım, in power TRT Updssva, meditatc og Brahman s Iti, thus Spiritual power is verily greater than understanding Here in tlus world, one powerful man of spirit makes a hundred men of understanding tremblo If a man is spiritually powerful, he rises to higher planes, rising to lighei' planes, he serves the masters, serving the masters, he attracts their attention, attracting their attention, he gets their teachings and gets their audience, then he pondeis over their teachings, and begins to undei stand them, and act upon them, thus he becomes wise By power the earth stands firm, by power the interinediate world stands firm, by power the Deva Loka stands firm, by power the mountains and Divine men, by power the cattle and buds and herbs and trees and beasts clown to worms, insects and ants stand firm, by power the sold stands fin Meditate on Brahman on power -490 MANTRA 2 स यो वलं ब्रह्मेत्युपास्ते यावद्वलस्य गतं तत्रास्य यथा काम- चारो भवति यो वलं ब्रह्मेत्युपास्तेऽस्ति भगवो वलाद्भूय इति वलाद्वाव भूयोऽस्तीति तन्मे भगवान् ब्रवीत्विति ॥१॥ इस्याटमः घण्टा॥८॥ Sah, he e Yah, who e Balam, in power a Brahma Brahman tâ It, thus aga Upåste, meditates erre Våvat so far. Tara Balasja, of power, may Gatam, scope #fatra, there #2 Asya his, 4141907 Yathakamacharah, freedom of movement, mastery Bllavatı, becomes Yah, who, Tat Balam, in power as Brahma, Brahman इनि ll, thus पाते Upaste, meditatea Te Assis *** Bhagavah, sır ve Balat, than power 24 Bhayalı, greater a Iti, thus 2017 Balat, than power r Viva verily u Dhayab grcatcr, H Asti, is stā lli, thus fat liat * Me, to me Ta Bliagavan, sira Bravītu, tell At this ·liear, to porcelso, to Ilmnh, lo act, and 10 upinrslaud Vedlo 474 CAHÅNDOGYA UPANISAD 2 He who meditates on Brahman in Power ge freedom of Inovements throughout the region on which Powe has his scope-he who meditates on Bialıman in Powe "Sır, is there somethung bettei than Power " “Yes, thcie something better than Power “S13, tell it me"-491 NINTH KHANDA MANTRA 1 अन्नं वाव वलाद्भूयस्तस्माद्यद्यपि दशरात्री श्नीयाद्यय जीवेदथवाऽद्रष्टाऽश्रोताऽमन्ताऽबोराऽकर्ताऽविज्ञाता भवत्यथ नस्यायेद्रष्टा भवति श्रोता भवति मन्ता भवति वोद्धा भा कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति ॥ १॥ WAT Annam, rood, namely Aniruddha Spiritual food the love of spi tual knowledge 777 Viva, veraly Tata Balat, than power than spiritual kno ledge Blidyah giciter AC 11smat, thereforce gaff Yadyapı, evo thought Dada-ratrih, ten nights # No, not quitera Agniyat, o may eat a Yad of U, though y lla, verily as Jivet, one may live e Athy still Et Adrast1 witlout seeing Ta Agrota, without beari. wa Amania, without considering wala Aboddha without thinking wa Alarta without acting near Avijf914, without knowing Bhava becomes W Atla, now, if NH4 Apnasyn of food Hà Aye the obtu Ilc cals ut Drasa, sceing Hala Blavats, becomes ICT Brota, bicara wafa Blavatı, becomes a Manta thinkcr Bharu, bcconies Boddha, thinker afa Blavats, becomes hat Karta, actor भवति Bhava becomes RATAT Viñata, one who understands waf Bhavati, become WR1 Adiam, food ay Upassva meditate a Iu, thus 1 I'ood (Aniruddhnı or spiritual love) 18 better thin power (spiritu il know ledge) Thcroforo if one does no iake food for ten nights thongli ho may lie, yct, he will tje like one who cannot seo or lear, or percerc, or tlunk But if he cats lie begins to set, to or act, or understand talo on Brahman in lood --192

·VII ADHYAYA, X KHANDA, I
475
MANTRA 2,
--
स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान् पानवतोऽ
भिसिद्ध्यति यावदन्नस्य गतं तत्रास्य यथा कामचारो भवति
योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाय भूयोऽस्तीति
तन्मे भगवान् ब्रवीत्विति ॥ २ ॥
इति नवमः खण्डः॥१॥
Sal he 4 Yab who wa Aman food 6 Brahma, Braluan alti,
thus 291 Upaste, meditates 9797 Annavatah, having food Vat, verily
स Sah, the मोकान् Loktn, worlds पानवत Panavatab, full of drink अभिसिदध्यात
Abhısıdhyati, obruns am Yavat so far as TAU Annasya of food mag Gatam,
scope a ratra, there Tu Asya, las patak Yathakamacharah, freedom of
movement wit Blavatı, becomes a Yoll, who 474 And food in food AGI
Brahmm Brahman इतिli thus उपास्ते Upaste meditates अस्ति Asth Is भगत
Bhagavah, sir अन्नात् Annat, than food भूय Bhoyah, greater इति Ith, thus अन्नान
Annat, than food at Vava, verily Bhayah greater PEH Asti, is that all,
thus, तन् Tat, that मे Me, to me भगमन Blhagavan, sil बीतु Bravutu, say इति
Iti, thus
2 He who meditates on Brahman in food, obtains
the worlds full of food and drink and gots freedom of move-
ment over all that region on which food has scopo-he who
meditates on Brahman in food "Sn, is there something
, better than food ?" " Yes, there is something better than
food "Sir, tell it me"-493
TENTII KIIANDA
MANTRA 1
श्रापो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते
प्राणा नन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः
प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी
यदन्तरिक्ष यद् द्यौर्यत्पर्वता यदेवमनुष्या यत्पशवश्च वयासि
च तृणवनस्पतयः श्वापदान्याकीटपतङ्गापिपीलकमाप एवेमा मूर्ती
श्रप उपास्स्वेति ॥१॥

·clent rain watne भवति यावदपां गतं तत्रास्य यथा कामचारो भवति योऽपो। ब्रह्मेत्युपास्तेऽस्ति भगयोऽभ्यो भूय इत्यदृभ्यो वाव भूयोऽस्तीति 476 CAHANDOGYA-UPANISAD 19 Apab, water, Prana The satisfaction resulting from the love of spintual knowledge t Vava, verily WAE Annát, than food g Bhayah, grcater THC Casmat, therefore 27 Yadå wien ne Suuristih, good rain, saffi 7 Na, ota Bhavit, becomes, is Eu Vyadhiyante, are troubled with fear ATT Pranah, the living beings * Annam, food * Kamzah, less Hana Bhavisyati, will be a Iti, thus, Atlia, tlen au Yada when Tle Suvristib, good raining Bhayatı, becomes, as grafeea Anandinah, rejoicing. Tu: Prânah, living beings # Bhavan, become van Annam rnod a Baluu, much prasata Bhavisyatı, will be 111, thus 579 Apıl, waters 7 Eva, even- alone gar Imán, thiese ali Martah, forms 27 Y1 thrt, which 544 lyam, this area Prithivi, earthen Yad, what iftara Antariksam, the intermediate region a Yad, what d Dyaub beaven Yat, what a Parpiah, ibe nountains a Yad wliat 943-44 Deva manusyat, the divine men यत् Yat, what पर P'ndavah cattle. Cha, rod TE Vayansı, buids, Cha, and othea Trina vanaspatay zh, grass and trees tarafa Śtapadánı, beasts FIFT* Altta prtauga pıpılakam, down to soms, insects and ants. 419 Apah, waters RT Eva, even *** Imuab, tliese ni Moriah, forms Apah, waters TIET Upassva, meditate Iti, thus Water (Prana or Spiritual Peace) is higher than food (spritual love) Theroforo, if seasonable rain rere not to fall, all living being, become a retched from a drced of food being scantıly produced, wlulc if the fall of 11in is sonsonablo, all luu mg beings rejoice, saying there will be plonty of fool Watei, sculy is all the different forms ---tlus earth, tius intermediate region, thne heaven, these dine men, theso cittle and buda, anul herbs anul trous, and beasts down to worms, insects, and ants -Walci, 1 orily has assumed, Call thieso xlifferent forms. Vuilitate in Brahman on water atsat TRY UTFT marfa haft Filtr तन्मे भगवान् यूबीविति ॥ २ ॥ ܚܝܕ -191 VAYTRA 2 स्तृप्तिमान् ·478 CHHÅNDOGYA UPANISAD 1 93 19 Waters to Srijale, creates 47 Tat, therefore, free Etat, ileo Fali Urdhvábhull upwards facile Trascivitkih forward, 1cross Cha and fa Vidyudbhıl, with lighting IEET Áhradah, tude claps Charanti, inove Tasmåt, therefore, then og Áhoh, people say Pacitan Vidyotatc, it lightens 72h Stanayatı, it tlıundeis, aisia Varsisyatı, it will raw Vas, versly. Its, thus as Tejalı, Fne 7 Eva, even a Tat, that, gig Parvam, first currat Dasayitva, having shown. v Atha, then * Apah, Waters Srijate, creates a Teyals, in Fire IF Upssva, meditate To It, thus Fue (India or the ſue of genius) is veily gieater then Waters (spiritual peace) Therefore, when it pervnding the ani, heats the atmosphere, people say " It 18 warn and sultıy, it will lain Fue thus having shown its sign, creates watei (Rain) Again when these thundering clouds move with in them, in the form of lightning flashıng up wards and across, then the people say " it is flashing, it is lightning, it will lilin Heat thus having fust słown its sigu, cientes water Meditate on Bralmau in Fue - 496 MANTRA 2 स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान् भास्वतोऽपहततमस्कानभिसिद्ध्यति यावत्तेजसो गतं तत्रास्य यथा कामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान् ब्रवीत्विति ॥२॥ इत्येकादशः खण्डः ॥ ११॥ 17 Sah, lic Yalı, why. As Tejah 19 Fire et Brahma, Bralımın tft li, thus 497 Upåste, meditates ref rejasvı, full of fire resplendent Vai, verily #Sah, he i Tejasvatah, cantaong heat 7 Lolan, worlds Bhasvatah containing light 1697 Apaliita tamaskan, 1 devoid of darkness a Ablusiddly aft, obtains 15 Yavat, so far as. * Tejasah, of fie Te Gatan, scope Tatra, there 969 Asya, 111s Avi Yathah amacharah freedom of movement Wala Bhavait becomes l'aļi, whic in Tejal, i fire et Brahma, Brahman sa It, thus 34 Upaste meditates Asit, is मगड Bhagavath, sur तेजल Tejasalh, than firc. Bhayalı, greater It, thus 8 Tejasah thar fire 7 Vava, verily Blidyalı, greater Asti, Tits, thus in, int * Me, lo me * Bhagavan, sir mit Bravilu, tell a It, thus ·VII ADHYAYA, XIL KHANDA, 1 479 2 He who meditatcs on Brahman in Fire, becomes himself full of fire, and obtains verily the worlds full of (Heat and) Light and free from darkness He gets freedom of movement throughout all that region ovel which Fue las his scope He who meditates on Brahının in Fire "Sir, is there something better than Fire?" "Yes, there is something better than Fue" "An, tell it ine"._497 THELFTH KHANDA MANTRA श्राकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसातु- भौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत अाकाशे. न रमत श्राकाशे जायत श्राकाशमभिजायत श्राकाशमुपास्स्वेति ॥१॥ 773 Akasah, Ether, Goddess Uma, the presiding deity of both kinds of Ether the steady light of genius Vava, verily THC Tejasah, than Fire wara Bhayan greater te Åkaše, au Ether Val, verily and Saryachandramasau, the Sun and Moon 2Ubhau both fra Vidyut, the lightning i Naksati dn, Stars Agail,' Fire WF07 Akagena, through Ether wihara Alvayalı, one calls wa Akadena, through Ether x[wla Srinoti one hears ATATUA Ákafeda tbrough Ether tainas Prati frinot, one answers wat Akage, in Fther On account of ether wa Ramate onc rejoices at Akase, on account of Ether Na nota Ramate one rejoices To Akase, on account of Etherned Jayate is born Akafam in Ethern Ablujayate is supported when it is born and merge HET9- Akašam in Ether 17 Upassea, treditate f Its, thus 1 Ether (Umâ or the steady light of genius) is higher than Fire (or the fire of genius) In Ether exist both Sun and Moon, the Lightning, the Stars and Fire Through Lther ono calls, through Ether one hears, through Ether It is Ether that causes us rejoice, it is Ether that causes us not to rejoice In Ether everything is born, and into Etber they merge Meditate on Brahman in Ether -498 माकाथम one answers

·480
CHHANDOGY A-UPANISAD.
Iman
MANTRA 2
स य अाकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्
प्रकाशवतोऽसंवाधानुरुगायवतोऽभिसिद्ध्यति यावदाकाशस्य
गतं तत्रास्य यथाकामचारो भवति य श्राकाशं ब्रह्मेत्युपास्तेऽस्ति
भगव श्राकाशाद्भूय इत्याकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्
ब्रवीत्विति ॥ २॥
इति द्वादशः खण्डः ॥ १२।।
स Sat, he Yalh, nho आकाशम् Akasam, in Ethernet Brahma, Bral-
इति in, thus उपारने Upaste, meditates अाकाषत Akasavatah, containing
Ether. Va, veilly स 5th, he लोकान् Lokan, worlds प्रकाशवत Prakakavatath,
fult of light. असाधानुरूगायबर Asambadhanurugayavatalh, free from pain and
full of God, God is called Urugayany, because He is pratscd cverywhere.
अभिसिम्पति Abhisiddhyali, obtains यावत् Yavnt, so faran. पाकाशस्य Akadasya,
of the Etliere G11911, scope at lata, there अस्य Ass, his यथाकामधार'
Yathakamachasah, freedom of movement. भवति Bhavati becomes. य. Yah, who
SOTUIT Akasam, 1 Ether
ब्रड mann, Uraliran इति Ith, thus, पारते Upaste,
meditates, we Astr, is भगय Bhagavah, SH माकाथान् Akasat, than Ether
मूय Bhayah, greater than इति Iti, thus याकाशात् Akasat, than Ether पाव vave,
vernly मय' Bhayah, greater. अस्ति Asti, is इति Its, thus, षत् Tat, that मे Me,
ATT Bhagavan, Sir rig Bravitu, tell sfit It, thus
2. He who meditates on Brahman in Ether, obtains
the worlds of Ethor and of Light, which are frco from pain
and full of divinity. He gets freedom of movements through-
out all that region over which Ether has bor control-Ho
who meditatos on Braluman in Ether. “Is there something
better thin Ether?" “Yes, there is sometliing better than
"Sir, tell it me."..-499
to 1110
Ether"
THIRTEENTI KHANDA
DIAATRA I
स्मरो वावाकाशाभूयस्तस्माद्यद्यपि यह श्रासीरन्नस्मरन्तो
नेव ते कंचन शृणुयुर्न मन्वीरन्न विजानीरन् यदा वाव ते
स्मरेयुरथ शृणुयुरथ मन्बीरन्नय विजानीरन् स्मरेण वे पुत्रान्वि-
जानाति स्मरेण पशून स्मरमुपास्स्वेति ॥ १ ॥

·VII ADHYAYA, JIU KRANDA, 1, 2 481 kr Smarah, steady memory, Rudra the God of strong memory the spiritual omniscience Vava verily TaTTI Âkadat, than Eifer una Bhayan, greater als t'asinat, therefore a Yadı, if, of Apı also TT Bahrvah, many rita Åsirat are e Asmarantah not remembering Na, not Eva, even a Te they + Kanchana anythug PILT Srinuyuh would licar Na not Fit Mauviran would perceive Na not fHRica Vijaniran, would understand, would know, Yada, whren Ty Vaya, verily à re, they Hey Smareyub remember y Atlia tlen. Tuy Śruynh they would hear * Atha then astig Manviran hould perccive Atha then farita Vijaniran, would understand my Snarcia, through memory Vai, verily garu Putrán, sous frafa Vijanatı, he Inows, he recogniscs FRU Sinarena, through me nory 43 Pagaa, cattle FATE Smaram, in memory ETT Upassva, meditate In, thus 1 Memory (Rudra or Spiritual Omniscience) is higher than Ether (02 Spiritual genius) Therefore, where many people are present, but their memory is blank, they would hear no ono, perceive no one, nor understand any onc If however, they remember, then they would hear, then they would perceive, then they would understand Through memory verily he knows the sons, through memory, the cattle Meditato on Brahman in memory-500 MANTRA 2 स यः स्मरं ब्रह्मेत्युपास्ते यावत् स्मरस्य गतं तत्रास्य यथा- कामचारो भवति यः स्मरं घोत्युपास्तेऽस्ति भगवः स्मराद्भय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान् वीस्विति ॥ २ ॥ man इति प्रयोदश खण्डः ॥ १३ ॥ Sab le Yal who FC Smaram id memory GT Biahma, Brah इति Ith, thus उपास्त Upaste meditates यावत् Yavat so far as स्मरस्य Smarasyo, of memory Ta Gatam scope te Tatra there the Asya, his OTA Yathakamaclarah, freedom of movement fra Bhavatı, is 2 Yah, who E Smaam, 10 steady memory ng Brahma, Brahman for it, thus Upåste, meditates PIR Asti is भगव Bhagavah Sir स्मगत Smarat, than steady mentory Bhoyab, greater It thus fre Smarát, than stendy memory वा Vava velily मृय Blidyah greater अस्ति Asti s इति 1t1, thus Tat, that Me, to me 1919 Bhagavan, SH A Bravitu, telt ala Iti, thus 2 He who meditates on Brahmen in Memory, gets freedom of movements throughout all that region over which ·VII ADHYAYA, XIV KRANDA 485 +,- wa 1125P The following table will show the gradation of these Dayas The lowest is Paşkara the deity of Earpas - NAM 10 times greater than Puskara 10P Kvaha 10 Mapa 1001 Parganya 2 Будь. 200P Mitra Parjanya 400P Agni 2 Mitm 800P Varuna Agni 10000 Soma Varuna Bhata Våya 2 Som 2250P Antruddha 5 Bli Vayu 11250P Tanjas Yay 10 Aniruddha 112500P Paragdara 10 721 V&yu 1125000P Uma 10 Parandara 11250000P ถ้า 10 Uma 119500000P Asa 100 buys 112500000000 Makhya 'Vaya 100 1125000000000P Vigna infinitely greater than a}} Bat says an objectorwe sometime find different figures a bout the relativo great ness of theso deities How do you make then this strict rule To this tho Commentator replies Where there are found, in other scriptures different figures, there at must be understood, that either some higher deity has entered the lower, and thus increased its power or soine lowes has risen np to the higher Anil thus there has arisen a decrease All the qualities of lower rre under the control of the lugher Note -Tbus a lower ou may be spoken of as laying a ligler 1gure when a bigber delty has entered into it or a higher one may be spoken or with a lower flgure when it has wven a portion of ats energy to a lower The Lord Visnu is higher than Pria in all respects infinitely high He 19 of super excellent qualities, eteinally free omnipotent, omni present whose qualities are infinitely etern), the Lord of all Thus it is in the Tattva Viveka Note --This gradation of Devas is shown in the Taittiriya Upanisau alsu. Tu des cribing the various gmdey of Arandas or joys the Upanayad says - 'Tho gradatwn of joys 18 thus (la Up II 8T) Hundred tires more than human joy is the joy of the Manusya Gandharvas handred times more than the joy of the Manusya Gandharvas is the joy of the Deva Gandharvas hundred times more than the joy of the Dev Gandharv19 the joy of the Patris, hundred times more than theirs is the joy of Ajánajı Devas lundrel times more than theirs is the joy of Karma Derts hundred times more than theirs is the joy of Devas, hundred timcs more than the Devas is the joy of an In lra hundred times more than 4 is the joy of a Brihaspati hundred times joro than his is the joy of a Prajapatı, hundrel times more than bus is the joy of Brahms ·484 CHANDOGY A UPANISAD anos control Higlier than Soma is the elemevtal u the Der iti of strength Higher than the elemental an is Annuddha the Dera of l'ood He is called Anna because he frightens all enemies by sounds in battle (armnidu) Higher than Amuddha 18 Taujas Vayu produced from the Taljas Ahankar.., he is called also Prina Vlyu and is the diety of intens B6 18 called Apas becanse he pelvides (V; apta) the body as the vital priacipal Higher than Prana Vậyu is Purandıra the deity of Tejas He 18 called Tajis becauso Ters and Ojas are the sime Note ---Parandara or Indira ja tha maguetat force bugher than the Vital Force Th 8 1x called Opas and through it everything belowy it may be conquered and bronght under This Ojas has some correspondence with the Odyle force If Tavas Voya corros onds with the health cora of a jar on the Porindara Lord of Ozas woull corres pond with mental onl astral aura Higher than Ojas is Um the deity presiding over Buildkr or Âkufa she is calleri Ak 81 because she is fully unions TÂ = fully, hasa = luimus) Higher timon Umar 13 Sud : Sa the Lord of stealy memory Ho 18 called Smar, because he is devoted (Ra) to the Smr the Lord of equalı ty (Sama) 2 e, the Supreme Bralıman FA+T=HT Higher then Siva is tho beloved of the Chsef Váyu, the Goddess Sasyntt in all attributes whether bound or released slo 19 better thin Sivi sie is called Asu because slie is the presidmg dorty of hopo, and becauso Asi literalls eins IJ Bliss T Å mering full and sam 214 1110 ning joy Note -A9t means also faith or bradd 1 Tługher thau Saiasyati 18 the Cluicl Vuyu callat Prana llo 18 80 called benso (1) le is the leader (Any) of all these cxcellent anos (Pra) Prina is the lugliest in tlug lieirurchs (2) The second reason why he is called I'rini is this Na U meriis jos, în incins fall joy, and is the name of Sarisiati Trang meins tlo Lord of Ana or Saristall and possessing most cxcellent jos Therefore the supremo Vayu re called Prån or the Lord of Ant ·VII ADIIYAYA, XIV KHANDA 485 Nama biva Tho following table will show the gradation of these Devas The lowest 19 Paskara tbo deity of Larmas Namn 10 times greater than Puskara 10P Syaba 10 10DP Parisnya 2 Sväh! 2005 Mitra 2 Parjanja 400P Agni 2 11 tra SOOP Vara 2 Agni 1000r Soma Varua 1125P Bhata Vayu 2 Son't 2250P An ruddha 6 BỊ Vay 11250P Та ая Yayu 10 An roddha 112500P Puraodara 10 Ta Våyu 1125000P Uma 10 Parandara 11250000P biva 10 Uma 112500000P AS: 100 11250000000P Makhya 'Vayn 100 A92 1125000000000P Vienu infnitely greater than all But says an objector-we sonet me end d ferent Agures about the relative great ness of these deities How do you make then th s str ct rule Toth g the Commentator replies Where there are found in other scriptures different figures there it must be understood that either so ne higher desty has entered the lower and thus increased its power or soune lower has risen up to the hugher And thus there has arisen decrease All the qunlities of lower are under the control of the higher Aote - Thas a lower oo may be spoken of z9 bay ng a bigher figure when a h gher deity has entered into t or a higher one may be spoken of w th & lower Igoro when it bae g ven a port on of te onergy to a lower The Lord Vişnu is higher than Pana in all reqpects infinitely high He is of super excellent qualities eter pally free omuipotent omni present whose qualities are infinitely eternal the Lord of 11 Thus at is in the Tatty Viveka Note --Thy gradat on of Devas is shown a the Ta ttırıya Upaniaad also In des cr bag the var ous grades of Anandas of joys the Upaniend says - The gradation of joya is thus (Ta Up II 8-I) Hundred tires more than human joy is the joy of the Manusya Gandharvas hundred times more tloun the joy of the Banusya Gandharvas is the joy of the Deva Gin lharias hundred times more than the joy of ti e Dorn Gan lharvas is the joy of the Patrig hur Irel times more than theirs is the joy of Ajalijı Devas lundrel turies nore than theira 19 the joy of Karma Dovas hun Irel times more than there is the joy of Devas hindrer times wore than the Deves is they of an In Ira hundred times more than he is the joy of 1 Brihaspati Jun Ired times more than his is the joy of a l'raj pati hundrc 1 times in rc than Ijs is the joy of Brahms ·482 CHNÅNDOGYA-UPANIŞAD Memory has his control.-Me who meditates on Brahman in Memory. "Sir, is there something better than Nemory?" Yes, there is soniething better w Muinory." "Sir, tell it ime."-501 " FOURTEENTH KHANDA वाव Vava, 1 ALANTRA श्राशा वाव स्मराभूयस्याशेहो वै स्मरो मन्त्रानीते कर्माणि कुरुते पुत्राश्व पशूपश्चच्छत इमं च लोकम, चेच्छत श्राशामुपास्स्वेति ॥ १ ॥ पाशा Asa, hope. Goddess Sarasvatu he bliss of divine viston verily स्मात् Smarat, than memory, भूपसी Bhayas, greater. आशेद Adeddihah, kindled by hope Vai, verily EKT Smaralı, memory, Hot Maatran, the sacred hymns अधीते Adhure, reads कर्माणि Kar mani, works, sacrifices. फुगते Kurute, dues at Putran, sans च Clia, and पशुम Pakta, cattle. I Cha, and. Ichhate, desires इस Imarn, this घCha, and लोकम् Lokars, worlds अपुम् Amum, that ICha, and इच्छत Ichhate, desires श्राशार Alarm, in thope उपास्य Upassva, meditates इति Ith, thus Hope (Sarasvatı or the bliss of divine vision) is better than Memory Kindled by Hope, Memory reads the Sacred Hyınns, performs sacrifices, desires sons and cattles, desires this world and that B[editate oz Bralunan in Hope --502 MANTRA B. स य ाशां यूह्मेत्युपास्त श्राशयास्य सर्वे कामाः समृद्ध्यन्त्यमोघा हास्याशियो भवन्ति यावदाशाया गतं तत्रास्य यथाकामचारो भवति य श्राशां ब्रह्मेत्युपास्तेऽस्ति भगव श्राशाया भूय इत्याशाया वाव भूयोऽस्तीति तन्मे भगवान् वीविति ॥ २॥ इति चतुर्दशः सदा ॥ ४॥ u Sah, iss. & Yalı, who, wag Ådam, in lope. Ag Brahina, Brahiman. (ति Ith, thus उपाले Upaste meditates प्राण्या bikaya, by hope. अस्य Asya, has ·VII ADAYAYA, XIV KHANDA, 2 483 IS Sarve, all at Kimih debites 54 Samriddhyanti, fulfilled wiar Amoghah, infallible Tag Ha, venly. Asya, his Afisas blessings *** Bhavants, become a 17 Yavat, so far as mata Åkayah, of hope na Gatam, scope E Tatra, there yet Asya, bus *7*** Yatliakamacharah, freedom of movement of Bhavati, is Yah, who rur Agam, in hope. org Brahma, Brahman sa Iti, thus st Upåste meditates with Asti, s T Bhagavah, Sir stutz Alayah, than hope mu Bhayah, greater na Iti, thus Hur Åbyal than hope 4 Vava, verily To Bhdyah, greater te Astu, In, thus a Tat, that. Mc, to me भगवान् Bhagavan, Str बीत Bravitu, tel 2 He who meditates on Brahman in Ilopo, las all hia desires fulfilled by Hope, his blessings are infallibie He gets freedom of movement throughout all that region over which Hope has her control--He who meditates on Brahman in Hope "Sır, is thoro something better than Hopo ?" "Yes, thore 18 something better than Ilopc "Sır, tell it mo -503 BLADIVAS COSMEYTARY Khands - 11 In this lhan la it is said Sankalp1 is greater than danas What is this Biakatra? 'Tho Comentator explalos It thus - Greater than Parjanyn tshether in bondnge or llukti is Mitra called tho Srakalpa Desat (because lie produces tho Sinhalpa or sell in all creatures) During day timo one makes Sukulp or determination to do a certain tluog, and su romus aw ko, and in the night time, since thc sao kalpa 19 absent, one gocs to Alcor afltra Is tho God of day, and to in the God of Bankalp or will or ufation which remains activo throughout tho day In bloer Sankalpa Ines holl and roma gora to sleep will is absent in dram and in blers states thereforo Slitra la tho Giori of Day And Is Tory appropriately called the Gal of Sankalpa, Simmly Agut ne better than Jitra wbctler sn the state of bondage or release, lic : the Dosati of Vend, and he is called Costs, because lic is spread and collected (Cluts) in the Kundla or other Iligher than Agni i l'aruna the God of Iliyana and le a collect Dhyana, because in order to distinguish truth and falschoul, Urliman has made it an org? or instrunent (Nidh s01) Fligher than Varuni za Som? the lord of night, thio deity of Viñimu or knowledge llo is called Vija ni, Deciuso ho discriminates the truth (Vivechana).

·484 CHHANDOGY A UPANISAD Ke 18 Iligher thau Som us lle elemental an the Devat i of strength Higher than the olemental au is Anu uddlia the Desa of lood He is called Anot because lie frightens 1}} enemies by sounds in batlle (Anuradu) Higlier Iban Amuddha is Taijay Vayu produced from the Taijas Ahankand, he is calleil also Prana Vign and is the diety of inters called Åpng because he peuvrdes (Vyaptı) the byly as the vital principal 1}igher than Puun? Vayu is Paraudan the deity of Tojas Ile 15 cillod Tejis because Tejas ind Ojas are the same Note --'orasdara or Jadra ss the magnetic force lugher than the Vital Force This his calledl Ojas and through it everything below at way be eo quered and brought under ones control. This Ojas has some correspondence with the Odyle force If Tauay Vay corresponds with the health aura of a parso 2 thus Purandara Lord of Ojas vould corres poad with mentre and astralaura Eigher than Ons is Um, the Ieity presiding over Buldin or Ähana she is called Âkisi beciuse she is fully luminous, VÀ = fully, kosa luminua) Eigher than Um, 18 Sushi Suva the Lord of strady menors Ho 18 called Smarı becauso he is devoted (Ra) to the Sm2, the Lord of equali ty (Sama) 2 C, the Supreme Brahman Er+=HT Higher then Siva is the beloved of the Chuet Vayu, the Goddess Samsvati, in all attributes whether bound or relezsed slie is better than &iva she is called Asia, because sic 18 the piesıdıng diety of hope nod brecruso da literally means Injl Bliss A mening full and Sam 27 meaning Jos Nole Anå means also fall or bradul : Inglor than Sırası ni is the Cle Vuyu called Praia Lo is AO called because (1) le is tito learler (Ans) of vil these crcellent que (Pa) Pring is the lughest in thuis heirarchy (2) Ilo second reason why he is called Prin is this Na I merus 303. An ineins ftill jos, and the nigo of Singati I'råna menys the Lord of Antoi Sarastatt and possessing taust exce) Jos Thorefore the supreme Váyu is called I'runa or the Lord of An These herrircines are so graded that overy higher Doya 18 lon times superior to the one Golov 11 To this rule lower cr, tlore is the following caccption Partoja Witry and Agni, as tyell as the elemental Air called Bhula Vaya are only twice ag gicat as those imunodately below them Aniruddha is five times as great ng the Bluta Visa Varna is ono quarter greater than Agm Soms is 016 eighth greater tizan Varuna Adi 18 hundred times grenler than Sisa, trlıtle the Clef Vuyu is hundred tince greater than A1 ·VII ADHYAYA, XIV KHANDA 485 The following table will show the gradation of these Devas The lowest is Poşkura the deity of karmas Nima 10 times greater than Puskara IDP Svans 10 Nama 100P Parjanya Byini 200P Blitra 2 Parjanja 400P Aga Alltma 8001 Yarana Agni 1000r Som, Yaruna 1105P Bhúta Vagu 2 Som 2250P Aniruddha 5 Bb Vlyu 112301 Ta Ja. Vizu 10 Aniruddha 112000F Puraudara 10 Tai Yaya 11:5000P Unut 10 Parandara 11250000P blva 10 Umt 11256000P 100 sira 11250000000P Makhya Vaya 100 AS3 11%-000000000P Vigna iadnitely greater than all Dat says an objector-we sonetime find Jidereut Agares a but the relativo great ness of these dontics How to you make then this strict rule Tu this the Commentator replies Where there are found, in other scripturos, dilleront figures, there It must be understood, that cither so ne higher deity 1174 entered the lower, and thus inciensed its poser or souno lower has risen up to the fugler And tlus there has artsen a decrease All the qunlities of lower are under the control of the luglier Motr -Thug a lowor 010 may be spoken of as having a higher Aguro when a higher delty has entered into it or al igher one may be spoken of with a lower figure when it has given a portion of its energy to a lower Ilie Lord Venu is higher than I'ring in all respects infinitely Ingh Flo 19 of guiper-ercellent qulitis eternally free omnipotent, omni present wliose qualities are infinitols eternal the Lord of all 18 in the Tattia Vuela Mote --This gradation of Deras is shown in the Tafttirya Upani tad also to des. cribing the various grades of Anandas or foss the Upanigad says -- The gradation of joys is thus (la Up II 8-1) liundred torups morr trn humu joy is the joy of the Vanussa (tandhors zs, kundre I times more than the joy of the Min997 Gandharvas is tho joy of the Dera Gandarias hundred times more than the joy of the Doon Ganllan ag is the joy of the l'itsig hun Irel time more than then is the joy of Ajänajı 1133 fun Irel mes more than theirs I the jag af Karena Dov hundrerl timea mom than their is the joy of Deran, hundred 111's more than the lens 18 the fan lo Im hundred (11( 9 rnore thian 1119 2 the of a Brilinepati bunlrd time rorothian lars 29 thr joy of a l'rajipati hunulrod times miro tha bie 19 ile 1 » of Brahim Toat ·486 CHLANDOGYA-UPANIŞAD. This very idea is expressed in another Sruti thus :--Now then creation is being described. From the Supretue coines Vidya, fiom Vidya commes Prána, from Piina comes Sraddhi (fnit), from Sraduhi arises Siva, from Sivo arises Buddhi (intuition), froin Buddhi orises Indra, from Indira comes Taijas Prána, from Taijas Priņa comcs Aniruddlia, froin Aniruddha comes Bhâtı Vayn (the clomental air, the tangiblo air), from him Soma (Moon) from Soma comes Varuna, from Varuņa comes Agni, from Agni come Nitra, from Mitra comes Parjanya, from Parjanya comos Svahi, from Sviha, Ust. Every one that precedes is greator than one that comes nfter it, in all qualities; and every one that succeeds is lower in quality than one that precedes it. When thoy got Hukti, tl18 lower merges in the higher and attains its own form and condition. This gradation is nerer destroyod, this graciation is no whore destroyed, in this regular gradation they reach Braligan, through this regular gradation the released! souls exist and move about feely thronghout tho Universe Note: Thones given in the Talttiriya differ from those given here, but the fdca to the sume. All admit the existence of this hierarchy. The word vidyl in the alkyo text refers to Takami or Rana. Graddhi is the wife of Prana. Budusi is tho samo es Um. Tho irst in order is greater than ond that follows it, becauso tho Mnkth of tho lattor is depondent upon the formor. The Multi of the Tovas consists in exorgono ol them oxisting in his owu condition, nna)loyed by anything else For Mukul 18 doancu "oxistenco in oncs own form (Svarapa), Icaving yoperimposed forros." This gradation, cilata cren in tho condition of Baktl. It is not that the Mokta Deras loso their grdtion; ng more than tho Aſukta Jina: 1090 theit gradation. Therefore, the text kayu this gradation is never and no whero lestroyed." In the Chh. Uy, the word are" Nama Rehma lu Upsra" "worship Name na Bralmon. Similarly in other places "sorship Speech ay Balman," #worship Manns na Dralımın" ic. to all thcso places, wo bayc explainel the words Nams, Blung, Specoh, &c. by a locativo caso, and tonelated thoso planaca a3 * 5 Orship Orthman ir Name," **sorahip Brahman in Speech," " worship Ilmhman til Bj[nd, &c." Tho Commentator pow quotes an anthority for this interpretation :- It is thus written in the Bat Taitva :-"Hari gives salvation, when lo is Torslipped in the various dcities, beginning with Nama nod ending with the Bluklira Varu. By meditating upon him as cxisting in theso and get reparate from these, there is Mukti. There is no doubt in it. Rat says an objector theso Deusa Nams, &c., Jilter in qualities and powers, doce the LOR culting in them de fer algo in qualities and powers * To this tho Coromentator trpties The Tort called Suma (the Equal) orists in Tis fglocag in every ono of tliese, beginning with Uni and ending with the Vuklya Viya; yet when Ilo is nuditateil in a ligher relicle, Io becomes highly pleased. Though Tarl Is the namo In all three Demak, yet meditating on Illa do a higher foret, rondacou to greater matlafaction of the beſty. The result is that lio kotll he always ·VII ADHYÁYA, XIV KHANDA 487 Forslapped u the Highest, amely in the Mukhya Pržna corresponding with the Christ. God worshipped through tho Const becomes most highly propitlated Since the Lord loves the higher more than the lower, the efore, when one meditates, in the byghest, he thereby conduces to be highest propitiation of the Lord Not only the Lord is highly pleased, but the worshipper also, who thus meditates on the Lord in the highest, tindoubtedly gets the lughest love infesting in his own soul The Lord gives salvation, when He is thus meditated in these Devis, with the full knowledge of this grndation Thero is no other way of getting His grace, lat this is the final conclusion of all scriptures Thus it 18 tritten in the Tattva Viveka Note - Because the Lord layer 2 Ders of higher kiemechy more than one in lower hierarchy, therefore he who worships the lord in a higher Deri gets the higher grace of God while the highest grace is obta ned of worshipped in the Chlet Prána (Christ) The word Nima, &c., have been explained to the locative case namely, worahip Brahman in me, &r The Commentator now quotes a eleir anthority for this - The words beginning with Nam and ending with Pring have been Saul to be in the set enth case they us to be translated 19 in Name, *» Speech, in Manas, &c) They should be construed everywhere in the turd, fourth, fifth and sixth cases also Thus we may not only translate it worship Drabman ia awe but alao Worship Drabuan througla Nama (Namas there ease) also worebip Brahman as retepled by name (Namurh Adhivyaktan alth case) su also worship Brahmin as tho Lover of Anmond beloved of Name (Almpah Pratiwigayah sixth case) ka also worsbup Brahman as the glver of reunds to name (Name Psale pradan sonrth casc) Thos Nama Den hama plava should nover be oonetruod in the easo it is ebown in the text namely, in the clan of apport tlon, sad should never be translated as "worship Benhwan ag name for thon name and Trabman would become kleutical wlule the wholo object of the Upanigad teaching Is to show the great difference between God and everything else Thus everywhere, whieu these words Nama, &c, are found in connertion with Brahman they are to be construeil on the above rionner As in the well known Rig Veda ligmin (00 12) Brålmanah Asya Yukhnin Asit, the word Bukharn though shown in the first case 19 explained ne not identical with Brahmans, for Brulmana is not the mouth of God, but it is explained in the fifth case namely, from the mouth of God came out the Brahmana caste Or 38 in the pbrase Åtma Vai Putralab the word Atmi, though in the first case, is explained as in the ablative and menog "from the belf or froin one & own body, or is also cxplained in the enth case, melding then the son belongs to one s orn self and does not mean that "tho Bolt 18 identical with the son Or Bg in the phrase lupa Aditrah, this word Yopa tlougl in the first case is esplained in the seventh As everywhere in the so cxample, the case of apposition is set cast 3 ·488 CHHANDOGYA UPANISAD aside, in favour of 1 more appropriate case, so in these passages also the Tords Num &c ue to be construed not in the ease of apposition but differently Thig is done on the strength of the following Sutra - word in the first case may alıyays be construed in all the seren C3309 Since each succeeding Deva is shown to be greater than one before it Brihman cannot be constrned as identical with Nama &c, for then it frould be absurd to say Brahmin ja identical with Nama wd at the same Lime to say Speech is greater than Nama, for then Speech rould become greater than Brahman In other worris Brahman himself wonld become greater and smaller Adm tted that where a word is in the Arst ease 28 in the phrases Dano 1 Brahma it may be construed in all the other cases as described by you But when a word is in the objects o cane as in the j hrase sel am Nrahma Itu Upåste bow aro you go is to cxphan it Is there any Satra of firommar by which a won in the second case may be smlarly oxplained ? To th a the commacutator repl cs The second or the accusatire case is emplogeil in all the six cases that 18 to say it may be construed in all cases except the nominatie casc Becruso all tlieso (Nuna & ) liave the Dapreme 29 tl en cause Says an objector we also do not say that Brahman side it ral with Nama &c All that wo say is that Brahiman is to be med tated upon as identical with Mima & It is only for tho purposes of meditat on that wo 183an e this fancifal identity To norer say that Rrahman is really Identical wth Aana &c Ta th 3 the Commentator replies - When one thing is meditated upon as something else such medita tron cannot be conducive to the production of the ond of min (For a thing must be meditated in its true form in orilor lo glyo ang rosult If a man meditatce upon Brahman 08 UA or Radma &c. he can never know Drabuan though ho may kuow Uga and othors. Not only is this moditation perfectly maeles3 to attal Its ow: object bat it is dangerous also as the Commentator not shows) - Tlicro is not only want of the attainment of Purusârtia but there is positsio danger in such meditation, just as there is danger in paying Royal Honors to a mers servant of the king Tho person tłup thinks tho festant of the King to be the King and by such llunkuas pays all Royal Ilonours to kim rcurs the displezsuro of the King and is lestroyed by Jums because the scriant is under the control of the King, tl erefore lo who mclitates upon Numi and the rest as if they were Brilman 18 tiroin boy Braliman along with thicze Dci 99 namel Nama and the rest into kell called blind darkness 11 erelore let no one molilato upon thieso os Mmh Thus it is the Sima Samhit! Note Idol worship is not only uselors, but posllirolta aful If an ilot whether of clay or alone or of Sabller bodies I ke that of Dots de la norsblpred as Brahman the trombippor me to sell and walu docs tho Dor who accepta noch wonblp butir Lho pun xorabipfirshman in the Not ap ft lbs Deva, real zing all the wbllo iba sparation d Denkmaa ra tho idol fod team the Data and knows t1 al be is worshipping Brahman man ·400 CIUANDOGYA UPANISAD The farouble result of medicines, honeter litile, requirca something of Adfısta (Invisible) knowledge, n man must have some farth in the Devas, and inust use these drugs with some knowledge of the invisible forces in order to get invauably favourable results The results cilied Adpista always accrue to the wise and not to any other Therefore, let no one ever worslip any inanimate object, nor must his worship be untrathfal, nor unorthy of the Lord , if he desires the best result (A[n]tz), and if he does not wish to go into hell, and if lie wishes to work the will of Lord and to do thint luch 18 beloved of the Lord, or if he wishcs to do what is tho dut; (of cry nght thoking man), or if he is a person destrous of getting release Lveu the Inst two classes of persons (namely, he wlo worslips through a sense of duty or 1B desirous of relee must desire to please the Lord Iları, there is no ques tioning about it Thus it is in the Upasana Lakşana Even Iord Badaray ana in his Vedlaeta Sntris(II 1 5) sajs – 'Only the superintendiug derties arc denoted (by such terms), for they liave supcuor powers and are pursonally present (in all places)" In such texts [tho Earth spoko (S BC VI-a) Waters spoko) the doties that preside oroc Earth etc , are denoted. For they hayo, distingalshod from other (beings) oxalted powers and they are also lound present everywhere Similarly in the Satra JI 23 the same idea is conscycd (If it be sad that the Pradhana can be the close) as seen in tlie case of milk or water, ("no' we reply), for even there (there is the intelligent being guidang it) It is not right to hold that even the non lutelligent Pradhana may bo activo as in the case of milk curdling or water flowing & For the beats says, that even there the activity 18 caused by the Lord 2 conveyed by tho text. "All the d derent rivers abido by tho cominanil of this Imperishable (Lord) O Girgi the piyer which tako their rigo In the mountains of the byeta ctc and flow in different directions come to tho east, como to the west, (Britill 0) By this (Lord) indeed milk becomes cand etc As a matter of fact tlocurilling of milk is due to a living organism, and not to dead matter Moreover ine toilowing nutra of the Devata Mlimani shows the samo - The names like Slip,dc, are used in denoting devas, because tre find clicca Lolding consensation ard the rest" Thus in the following pagkage of the Rig Veda (X, 97 29) re find the trees holding a discourse .." With Soma 78 their Sovran Lord the plants hold colloquy and 899 O King, e sive from death the tuan whose cure a Brahman undertakey' The planta bero muat bo the doras of the planta so also lo tho lollowing pasapo the stonce most bo ibo dorss of the stones Dloy Suitar toe God, Stones, stir jou according to tho Law (R. .., 175, 1) ·VII ADHYAYA, XIV KHANDA 491 Not only the insentient matter Las Lo directivo activity of its own but tho aniaste world also has no independent activity of its own as will appear from the following verao of the Rig Veda -{X, 1120) "Lord of hosts amid our bands be seated they call thee greatest Sage among the sage. Nothing is done, even far awy, without Thee, great, wonderous Mighty One, 18 the hymn I sing thee" This shows that nothing is done anywhere by any one hat under the command of the Lord of the hosts 80 also it cannot be said the devas can be frustrated in their Whon the devis want to reward or purlish any one they do so without aay chanco of boing hindered by any one. So also in the following (Rv X, 339) --- None Jives even bad ho hundred lives, beyond the statute of the Devas' So also (Rv VIIT, 4711 -"Yours are incomparablc ards, and good the auccour they ans afford" This shows that the aid of the gods are Invincible for the word anehs may bo translated as invincible that which cannot be tarstrated so also the following (KT X, 8-0) - "The Holy ones engendered, for their several Jaws, the heavens and Barth, the writers and the plants and trees They filled the firma iment with heavenly light for help, the Devas with will all free, made bodies beautiful for souls to dwell in Admitted that nothing is done even far away, without the will of the Supremo Lord, but what is the nocessity of admitting the cxistence of a hosts of doyas when God can do everything to this the commentator answers in tho words of the Drahwa Tarka - The insentient objects get all their essential attributes, active powers, and various modifications from the sentient beings, the sentient beings get their sentiency from the Devas, the Devis get their power from the Supreme Prana (the Christ) while the Chief Prånn gets his from the Supreme Lord Vişnu always This is the law, and nothing can happen, but as directeil by them There is no erample of an insentient object, showing any activity without the directing agency of a sentient being Stnce we ali s see all activity cmanating from sentient beings, in every case, therefore the unseen things must be jurige l by the analog of tuo seen As wlien we tu soiue grains scritèrea'near an anridul' we infer that the ants must have thrown them there and they did not como thcre of themselves and though we do not see the ants we cannot say that the scattering is not caused by the ants Thus we infer from known examples, that the insentient is always under the control and direction of the sentient Armittod that this seat ent regulates the insentient, what Is the necessity of admitting the site tence of the dora3 to regalato the sentient beings cinnot the ser tient belngs regulate their own acthylthont tho davus? The theory ·492 CHHÅNDOGY A UPANISAD 19 8 cambersome OIC. Rather say that every sentient being us self mored To this tho Commentator 5398 When the cvil spirits by obsessing can show their supa normal powers (such as bringing things from a distance, levitation, clairiojance, etc), why should the spirits of good, the devas, be not active agente, also, and why should not the Highest Spirit, the Lord Fları be actno ? Thus in the Brahma Tarkı In khanda second occurs the word hridayajanm a word genomlly translated as pleaung but the Courmentator shows that it has not that meantog here The word lipidy yam mers lie who knons the truth about the Lord The word hudyr is i name of the Lord, literally meaning " FIO who wore in the hearts of all, or He wlio controls the hearts of all " Thus in the Aitoleyn Âmnyika we find the folloring --"Tho Resis lallod Sukaruhsyas meditata og Brukman as Udar, while the Rusia called Alunoy as ndou lum as Hrulnya (III 1-5 Thus hridayah known namo of God Tuo word kola occurs in this Khands (second) The Commountator thus gives its meaning The Abhidhinn (Lexicon) says -koll is the name of tho pag? frut, that 19 tho betel nut, while tho belel lenf is called halım In the fourth Khanda Saukalps or Mitra is said to bo tbe producer of heaven anal carth, &c Tho Commentator allows that all Inanituato creation is the work of Mitra and all tho animato ta tho work of Prins and tho rest. Mitra called Shalara 18 the fashionor of the whole host of anant mato creation, such as the clements, llio elementary objects, tho muntr14 an tho mulutude of sacrificil olijccts, and of the amous worlds Alatra is the fashioner of inaumato objects, and Visu and the rost, fasluon all animato beings All abjects are dual 1195mg n mnatorial and a hal part, the first is the work of Vitrt, the second that of the inn Vastu Tittra Says an objector y do you make ikls divisionIn this sory kban la round that overything 14 croata By Sankalp the word is sarsim or all Tho Commentator exys that the word must be restricted in is meaning here Safikalpa creates or fasluous "all,” bat 14 all unanimito objects Chitta is that memory which is unsteady, liable to forgetfulness Sinam 18 that memory which 18 stody and permanent. Thus it as in the Sabels Nimoza Mhus it is in ·VII ADHYAYA, XIV KHANDA 493 Pratistuå means puimarily the Abode, that 13, the place in which one abides in Release, the Minions of tho blest The red pratistha is applied to orden iry places of dwelling in a secondary sense only (prin urly it denotes the tbode of the Released) This is the difference which the knowers of words draw between the meaning of these two words The word Daya manusya has been used several ledes in this adhyava It does not mean the dens and men, but the dev's who have assumed the body of men 'They slould be known as clei'r manusja wlio being devas, have obtained an human incarnation The phrases "the earth is m meditation," &c, in khanda sixth mean "as if they were in meditation," for they are always reserved in their speech, and are nover given to much talk But when they speak, they ntter words pregnant with deep and many a menning, foi every word of theira has more than one meaning Thus it is in the l'adma Parana In the next few khandas, it is said that hala is greater than vijoina, that annam 18 greater than balam, that apas 19 greater than annam, that tejas is greater than apas, and so on Il balam, &o, be taken in their literal sense, then it would redaoe tho teaching into absurdity, for to say that tho brute force is greater than knowledge, is not correct. The Commentator explains that all these words have two meaning and refer to the spiritual force aod the physical force The spiritual forco 13 greater than mowledge and not the physical force As says the Tattun Sirr By the word Torce is meant trvo kinds of forces, the force of the knowledge appertaining to the conditions of Relense, and the externl force The knowledge which relates to Release 18 lugher than ordinary knowlerige (vijā îna) Sunilaıly annım or Tood has also two meanings It means the essence of the knowledge relating to Release and the ordinnry food The spiritnal food is biglier than spiritual force, as the physical food is greater than physical force (for without food there would be no force) i ho apiritual food means the lovo of spiritual knowledge, and it is certainly bgher than mere spiritual knon ledge And since the plıysical process depends upon plıysical food, hence the fool 19 said to be greater than force Similarly water 19 said to be of two sorto - the spiritual Waters, and the physical The satisfaction resulting from the love of spiritun! Inowledge is called spiritual Waters, tlus peace of conscience is the inner water the esternal water is the liquid element Thus the inner pater is higher than inner food, as the physical water 18 higher than the physical food (fur 10 food will grow without uitei anila man can live without food but not thont sater). Similarly Fire las lo tio meanings, the Inner fire, which is the fire of gents (pritibh 1) aul the External fire, Pratibh 1 fire 18 greater than the ·494 CAHANDOGYA UPANISAD satisfaction of soul, foi pritibha of the spiritual maight 18 greater than soul satisfaction, (as fire or orygon 18 2 greate necessity of life than even water) Similarly Ahada 18 of two 50 ts, the spiritual agadi and the physical akisa The Inner ohåsa is within the pritilha, it is the life of the spiritual fire), the external akadr or the cther is that which perades throngh every interstice of matter The spiritual ikada is the stendy light of genius, tho spintual fire is the eriytic flame of genius, lence fkada is greater than firo (A man may live without ani, as in yoga hybornation, but not without ether, for when the etherio double leaves tho body, dışıntıgration sets in) But luglier than the steady light of genius is the sterdy menuoly, called smam -t is the umform memory in the state of meditation But higher than spiritual memory la the spuitual hope called his Abi means the bliss of direct vision of the Lord But hugler than the joy of direct vision is the joy one feels in Release, wlion he attains the Chief Prom the Christ) "That is the highest joy The last three, namely Bmara, sz& and Prina pre paroly spiritual and bave po external corrcapondence They are inner objects Lut if these aro parcly spiritul why not take food, water fro &e 38 paxeiy material and why expłun them as devatas of food &c To this tho Commentator replies - Commencing with food and ending with Prina, the external force, food, water, and fire we respectuely surpassed by external food water, fire, and bkása, becture from physical mater is produced the physical food, and so on, lut nes or otherwise But the coso e different with the inner food, &c, for the evolution or unfoldment of the inner ones is by a reverse process (the unfoldment of the lonel precedes that of the lugher) Tho manifestation of the Inter faculues is an a reverse wy Thus tho unfoldment of the spiritual force (bala) lends to the unfoldment of the spiritual love (ruti) che unfola ment of spiritual 101e leads to the crolution of the spiritual satisfaction (tripth) shiela unfolls pratibha which leads to the opening of the steady tremory & Thos hero the lower in scalo 18 tho cause of the manifestation of tho higher, just the reverse of it takes place in tho physical plane In other words the higher devat: can manifest in man only atter the lower has evolved, and wanitested Ifaeit Bat gays an objector - If this bo so, wly call the anceealing ones greater when they depend tpon the others for thoir mani fcatation In fact your so-called lower is the canso of the so-called higher and canse boing greater than the cicct tho so-called lower onght to be called the higher to elila the Commentator replies - Tirough the manifestation of Moksi depends upon the (Accessivo unfoldment of the) lower det at is, yet as the bliss of mokra ta innate, natural and eternal, inte tient esen of the direct vision (aparohor) 18 lower than that of Voksa in an infinitely less degree and compared with Mokra it 18 transitory and corner il cliercfore, tho grilation 19 49 ·VII ADHYAYA, IV KHANDA, 1 495 mentioned above, that is to say, the quantity of bliss regulates the grade, and not the order of inanifestation) As tho joy of tho state of relt.750 is innate nnd naturl, therefuro it 18 eternal, and sinco at Is etornal all other joys are loner to it Tho cestasy of direct Tiszau 8 consider cd to bo the highest, but it oven is not inate for it depends npon antahkarana and is a modification of tho umer organ and consequently aparuksa kuowicdau is temporary Morcover, huroalso the lower are the effect of thu li gler For the production of tho aparoksi knowledge is dependent apon the flooss for Moksa similarly the steady memory is dopcialcot upon fitness for apimaa ViSION, whilo tho pratibhi as exused by steady memory and so on Ilus steady memory is dependent upon the fitness for apzakat vision, the pratible, the fire of gomus) is dependent upon the fitness for stendy memory, wlule the entic genus crists whero there is fitness for the steady genius, from gemus comes satisfaction, and from satisfaction comes love, for low cun there be love wiere there is no satisfaction Thus in this order also, there is superiouity of the attributo born of Prinz over every utlier qualıtı Thongl the oriler of nofoldment of tho spiritual qualities is rctcrgo of that of tho physical sot ng a batter of fact, no loner quality nnfolds until the leison is fit for the higher Only tho man clıgıblo for Moksa gets his aparol s1 vision ut foldol tho man unfit for Moka will never have bis vision unfolded and so on Thu Noksa is really the C520 of tho tintoldment of all the lattor I'IFTEDNTIL KHANDA MANTRA प्राणो वा श्राशाया भूयान्यथा वा श्ररा नाभी सम- पिता एवमस्मिन् प्राणे सर्व समर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता SITT HITAT STU: FIFTATU ZITAT: STUTTERU: 11 & 11 STO frâna, hſc breath the Clief Praja Vai versly प्राशावा Agayah, thau Hope म्यान Bia ủyan Scatch 27 Yathi, as Vai, verily अरा Aralı, spokes of a wlice! ATA Nabhau, xu the nave 2914 Samarpital, hold to or attached to Evam, thus UE. Asmm, in this yr Prane, m the Chic Breathe Sarvam, a!! 7974 Samarpitam, attached पाख Prapal, the Chief breath U Pravena, through the Supreme Breath the Highest Brahman Yat moves Pranas, The Supreme breath or Prána The Highest Self মাথ Pranam, life to Pranam or the Christ at Dadalı gives (all desired objects) T9T4 Pranaya to prána a Dadati, gives TM Pranab The Supreme 4 ·490 CHLANDOGYA UPANISAD माता HTU Breath Ihc Lord God. Ha, verily Putå, father. T. Panah, the Supreme breath Mata, mother, Stu Prânah, the Supreme breath Star Bhrata, brother Pranah, the Supreme breath Svasa, sister माप Pranah, the Supreme breath. 04. Acharyalı, teacher माया Pränall, the Supreme breath 46. Brabroanah, the Priest The Singer 1. The Chief Breath (Prâņa) is verily greater than Hope. As the spokes of a wheel are all attached to the nave, so in this Chief Breath are all attached. But the Chief Breath, himself moves, through the Supreme Breath The Supreme Bıcath, gives to the Chief Breath all that He desires, (when the Prâna mediates for souls to the Supione), yea gives to him, his very life This Supreme Breath is verily father, the Supreme Breath, the mother; the Supreme Breath, the giatei, the Supreme Bienth, the teacher, the Supreme Breath, the Priest -501 MANTRA 2, स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्य वा घाह्मणं वा किंचिद् भृशमिव प्रत्याह धिक्त्वाऽस्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै त्वमसि भ्रातृहा वै त्वमसि स्वस्त्रहा वे त्वमस्याचार्यहा वै त्वमसि व्राह्मणहा वै त्वमसीति ॥ २॥ Sah, le Yadı, of Batu Putaram, to faller Va, or. HTTK Mataram mother Va, or. Bhrataram, brother OP ETETE Svasaram, sister. 7. Va, or area. Acharyar, teacher, at Va, or wruz Brálmanam, priest. Va, or. Parten. Kuſcint, anything. 78 Bhram, offensive Iva, as if ITC Pratyalın, says for Dhik, shame, FIT Iva, to thee . Asta be for It, thus 07. Eva, even. inans, to him. Åhuh, they say ATE! Potrilia, fatlier-killer, parricide. | Var, verily Tvam, thouTÊ Asi, art RTLEGT. Matriha, matraide, Vai, verily Tvam, thou, a As, art HTELEI Bıratrila, fratricidc. Svastahi, killer of sistei, a Acharyaha, hiller of teacher TEHUET Bralimaņalia, killer of priest Val, verily Tyam, thou of Asi, art Th. Iti, thus 2. If he says anything liarsh to his father, or mother, or brother, or sister, or tcaclier, or priest, people say to him, "fie unto theo, thou art as if thou hast killed thy father, or inother, or brother, or sister, or teacher, or priest.'—505. VA fic 1 ·VII ADITYAYA, xT KHANDA, 3,4 491 MANTRA 3 अथ यद्यप्येनानुस्कान्तप्राणान्शूलेन समासंव्यतिपंदहेन्नैवैनं बयुः पितृहासीति न मातृहासीति न भ्रातृहासीति न स्वस्मृहा- सीति नाचार्यहासीति न ब्राह्मणहासीति ॥ ३ ॥ nor म 3 अथ Atha, the : यदि Yatri,f अपि Aniso एनान Enan, thesc उखान्तमाणान् Utkrantapranan gone Life Breaths, whase life breatlhs had departed 2 Salent with a poker TYTUTE Samasam, fully touching with, thrusing प्यतिपदहेस Vyalisandshet, burns them tu pieces न Na, एष Everen एनम En, th him Broyuh, they say FTTET Pariba, killer of father wa Ast, iliou a . इति lth, thus न Na not REET Marriba, Matricide a Ast art tliou a It, thus 7 Na, not Ta Bhratçıha, liatricide afa As! thou art It, thus Nanor ससूहा Syasriha sorronicide असि Ast, thou art इति Ith, thus Na, not पाचार्यहा Acharynda, tutor 37FR Asi, thou artta It, 1hus न Na, not ब्राडायदा Brilimangha Priest killer But when Life Breaths have gone out of them, if one thrusts a pocher into then o buns them to ashes, no one says to lum, thou hast hulled thy father, mother, brother, sister, teacher oi priest --508 MANTRA 4 प्राणो होवैतानि सर्वाणि भवति स वा एप एवं पश्यन्ने मन्वान एवं विजानन्नतिवादी भवति तं चेयुरतिवाद्यसीत्यतिवा- द्यस्मीति ब्रूयान्नापह्लवीत ॥ ४॥ इति पञ्चदशः शण्डः ॥१५॥ Pranah, the Supreme Breath Hi, vertly Fun, indeed only एतानि Etani, in these सर्वाणि sarvant, all भवति Bhavats, becomes Sah, het Vai, verily Esah, tlus Event, this पश्मन Pasyan, seeing एवम् Evam, thus मन्नान Mauvanab perce ving एवम् Evam, thus far Vijanan, understanding afa Ativadi, becomes a speaker of the highest truth भवति Bhavatı becomes 4, fam, to human Chet, Brayuty, they say for Atividi declarer, highest truth a Christian. प्रसि Ass tliou art इति Ith thus अतिवादी Atradi, declarer of highest truth, a Christian अस्मि AsmI, I am इति Ith, thus यार Brayat, let him say i Na, not अपवीद Apahnuvita let him not conceal प्राप ·198 CHHÅNDOGYA-UPANISAD 4. The Supieme Breath verily exists in all these. He who sees it thus, perceives it thus, knons it thus, becomes the leacher of the highest Truth. If people say to him, thon ait an Atiradin, let him say boldly, I am an Ativadin, he need not conceal it. "Sir is there something higher than Praņa ?" "Yes, there is something higher than Prâņa' " "Sır, tell it me".)-507 Note --An Ativadın 19 one who declares 1 grent trnth, or believes in a grent truth Here it means oue who believes that Pruna (Christ) as the higliest trnth, mert only to flod An Atırdın wonld, therefore, mean 1 Christian Ono wha helicres in Chrift ahoukl over bo fraid of declaring h13 frith in him, and when asbet lyg any one, sbond nerer deny hu or coueel the truth SIXTEENTII KUANDA tughest kiuch MAYTRA एप तु वा अति वदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासतव्यमिति सत्यं भगवो विजिज्ञास इति ॥ १ ॥ इति षोडशः खण्डः ॥१६॥ en Esili, this cu, but Vai, veraly. Tein Stavadītı, declares the Yah, wlio Fit Satyena with clic stue, about the true, c, Visnu forfe Atradati, declares the highest trutit, # San, thia! 768 Alam, I. * Blingavah, Sr, CA Satyeny, by the true, by the Lord Vismu, by the grace of clic true wa Alvadinymay I become an Ativadın It), thus 4 Satyam, the true, Visou. (lu, but y Eva, cven. fata Vyjnsılaxyam, ought to be h110*0. a It, thus. 79 Srijant. 111c true, Vismu. 79 Bhagub, Sir FATTATÈ Vijiji1-e, desire to know 112, thus, 1 (Tlc Lord called the 'True 1 luglier than Prin.) But lic in reality is a luglur) Atradın, who declares this Loril Viųu to be tho True"Sir, may I become an Atividin by the grace of the Truc" "But we munst (first) cesito to know the True " "Sir, I desire to know the True"-508 ·VII ADHYAYA, XVII, XVIII KHANDAS, 1 490 SCVENTEENTH KHANDA MANTRA यदा वै विजानात्यथ सत्यं वदति नाविजानन् सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेन विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति ॥ १॥ इति सप्तदशः खण्डः ॥ १७ ॥ यदा Yada, when Vas, verily विजानाति Vijamati, one understands Alla then #4 Satyam, the Lord called the true, the goal Ruler ce Vadati, he speaks, he declares the Trne to be Omniscient IN | विजानन् Avijanan hc wino docs not widerstand thic Lord ng Omniscient Era Satyam, the True ala Vadati, declares. FOTITE Vignanam, understanding, the Lord as Unidiscient एव Eve, even, only. तु fu, but y Eva, only, even विजिशासितव्यम् Vipjnasitavyam one should desire to understand इति lu, thus विज्ञानम् Vijnanam, the understanding भगत Bhagavah Sir. विजिनामे Viyjnase, Idesire to understand इति , thus When one understands (the good Lord as Omnisciont) then one cleclares the Good Loid (Satyam) One 11 lo diocs not understand (IIım as Omniscient,) cannot decine Dim as tho Good Only ho who understands tho Omniscient, can declaro tlie Good This Omnisement, however, we must desiro to understand "Sir, I desire to understand the Omniscient -500 Note-The word saty z ineurs the Gool (971) Huler (sa) 1 " LIGHTEFINTH KHANDI MANTRA यदा 2 मनुतेऽथ विजानाति नामत्वा विजानाति मत्वेव विजानाति मतिस्त्वेव विजिज्ञासितव्यति मतिं भगवो विजिज्ञास इति ॥१॥ त्पिादशः खण्डः ॥१८॥ A lad 1, when vertly RM2uic, percenes, acts zealousty, realises that the Lord is the Tlunker प्रय All then सिमानानि bjanate the understands Na not 4 Amavá, without thiking without bang ·500 UHHANDOGI A-UPANIDAD. zealous, the Vijanatı, uoderstands, Fat Matva, by perceiving, by being zealous, by knowing Him as Thinker, Eva, even, only Na, not fata Vyanalt, understands as Umpiscient fa Matil, the Thinker, Reason, tlouglıt, perception, zca! To, but. Panga Vijijñasıtavs, onc should desire to understand sa lt, thus i Malim, zeal, thinking reasoning perception, the Tbinker * Bhagavah, Su faTTÈ Vyjñase, I desire to understand aft, thus 1. When one realises Him as the Thinker, then one knows Him as Omniscient One who does not so realise, cannot understand Ilım as Omniscient Only he who knons thus, understands the Omniscient This Thinker, however, we must desire to understand "Sn, I desire to understand the Thinker"-510 NINETEENTII KHANDA MANTNA I. यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन् मनुते श्रद्दधदेव मनुते श्रद्धा वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति ॥ १॥ इत्पेकोनविशः खण्डः॥१९॥ * Ynd, wlien V1, verils Aya Sraddadhatı, has faith, believes, knows Him as llols 94 Atha, then A Manute, le has zeal, 1cts zenlously, knows Him as l'hinder Na, not, Máraddadhan, without faith, without knowing Him 7s Holy. TÀ Manute, he acts with zeil, knows as Thinker ATT Sraddodhal, las faith, hnows as Holy Eva, alonc. Mauute, acts sich zeal, knows as Itunker Sraddha, Carth, holiness Tu, but RT Eva, atonc PETITS Voyñasnivya, one should desire to understand that it), thus The Sraddham, Gauthi, looliness, the Holy One Blingasah, Sir, FFMATÈ Vijurase, I desire to understand a 112, thus 1. When one knows Ilim as Holy, then ono knons Ilim as Tlunker Ono who does not know Him as Holy, cannot hnou Him as Thinler Only ho ho hnous lIun as Foly, can know Him ny Thinker This All-hols, hon crer, so must desire to understand "Sir, I desire to understand the All-loly"-511 ·VII ADNYAYA, XX, XXI KIIANDAS, 1 501 TWENTIETH KHANDA MANTRA यदा वै निस्तिष्ठत्यथ श्रदधाति नानिस्तिष्टश्रद्दधाति निस्तिष्ठन्नेव श्रदधाति निष्ठा खेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति ॥ १॥ इति विंशः खण्डः ॥२०॥ यदा Yada, when Vat, veraly निस्तिपति Nististhati, attends on a spiritual teacher, has reverence knows Him as Form अथAtha, shell श्रापानि Sradda. dhati, the lras fanh knows him as holy , Na, not अनिस्तिष्ठन् Anastisthan. without reverence knowledge of firmness a Sraddadhati, las faith: knows him as lioly falato Nististhan, who has rcver cucc knowing Him as Firm एष Ev7, anly. प्राभाति sriddadhan, has fath one knows hem as holy निठा Nistha, reverence, irmness Tu, but एवं Eva, only, even विभिशासितम्या Vuyodsitavya, one should desire to know, a Ill, thus, ftare. Nusqham, the All Firm Ty Bhagavab, Sır. fristar Vijijñasc, 1 desire to know that It!, tljus Whon one knows Him as Tırm, then ono boleros Him holy. One who has no knowledge of His firmness, cannot beliovo Ilim as holy Only he who knows Him as firin, believes Jim as holy This firm Lord, however, we must desiro to understand "Sir, I desire to understand the firm One"-512 TWENTY-FIRST KNANDI MANTRA यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वेव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्यति कृति भगवो विजिज्ञास इति ॥ १॥ इत्येकविंशः सण्डः ॥२१॥ HT Yoda, when Val, verily. aùa Karoti, controls bois passions knows Ilim as Creator * Atha, then ATHE Nitishats, has reverence: Inows Ilim as rrm न Na, ROL Akritva, without controlling knowing lim . Crcator Araz Nistlethali, has rcvcrcncc 1 knows Ilım as Form TT Kratva, having coutrol, knowing Him as Creator * Eva, alonc. are raft Nististhal, ·502 CUANDOGYA-UPANISAD . 1 have reverence: knoirs Him as firm ofa Kritih control creator. Tu, but. Eva, alone fera f Vojādsitavyå, one should desire 10 know Kritim, control, cicator * Bliagaval, Su ATSIT Vigíase, I desire to know 111, thus When one knows Ilim as Creator, he knows Him as having firmness The man who does not know Him as Creatoi, can never know Him as having firmness. Ile alone knows Him as Fiin, who knows Him as Creator The Crentoi therefoic, alould one desire to kuo "Sir, I desire to know the Creator."-513. THEYTI-SECOND KIA VI) MAYTRA 1 यदा यै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति ॥ १॥ इति द्वाविंशः खण्डः ॥ २२॥ RT Yada, wlica Vni, verily Tag Subliam, li appiness Labhaic, lic obras v Atlı, thian Fifa Karon performs a duty TN, not प्रमुख Ayuhlimi, liut happiness. Fat Labdlivá, living ournnnel, realised it Karon performis eluts, how thc Cicato. 589 Suklu, tappiness Fva, alone a Labdliva, live obtul sa Kalou, docs any act To Sul ham, Imppiness aru, but Q117, alt 116 fiftrattatae Viñasilat jam, one should desire 10 uudetall FTR ?11, lu g Suhhain, happiness IT Hogwali Sir Fata Vizyñase, 1 desire to under-Land salt, thus 1. Vien one knotrs l'ım as Pleasure, lio knows Ilim as he Creator, he who does not knon Ilim as Pleasure, docs not hnow Hun as Cicator Renlising Lim as Pleasure alono, ono knois Ilim as Creator This Pleasure, however, wo must desire to in«lerstand "Su, I desire to understand Plensure."-314 ·DIL ADHYAYA, XXIII, XXIV KDANDAS, 1 503 TWENTY-THIRD KHANDA MANTRA यो वे भूमा तत्सुखं नापे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति ॥ १ ॥ इति त्रयोविंशः खण्डः॥ २३॥ q Yall, who Vai, veuly 4 Bliana, in fuity, the full Narayana Tat, that सुखम् Sukham, pleasure, happiness, True and independent bliss, म Na not, अल्पे Alpe, finite Muku 1c Released Souls. मुखम् Sakharm, happ1- ness, pleasure अस्ति Astr, 1s भूमा Bhoma, infinity एR Eva, only पुष Sukham, liappiness, pleasure ICR bulham भूमा Bhoma infinity. तु Tu, but एEva, only. Parafrau Vyjāasita vyah, one should destie to understand. a Iti, thus भूगानम् Bhimanam, the infinity भगा Bhagavah, Sir विगितासे Vijaynase, Idesire to understand इति lu,thus. 1. He who is (the Lond Naraynna) called the Infinity is real pleasure, without the grace of Infinity, thero is no plensure for the finite but Bluktajivas Infinity alonc is plensuro one must, therefore, enquiro into Infinity. "Sir, I desire to understand Infinity."-515 Note-Thua Narayana onlled loborty (Mant) is the Good (Sıtsa), the Omniscient (Vijana), the Thinker (Mat), the Holy (Sraddha), the firm (Nintha), the Creator (Epith), and tho Pleasure (Sukhan) All these attributes belong to Him TWENTY-FOURTHI KHANDA MANTRA . यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाऽथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमय यदल्पं तन्मय॑५ स भगवः कस्मिन् प्रतिष्ठित इति स्ने महिनि यदि वा न महिम्नीति ॥ १ ॥ 4 Yatra, wlicre, under control of whom Na, aut अन्य Anyat, any tling else yrafa Psiyatı, he secs Na, not घन्यत Anyat, any ihngalsc. पोति Bripoti, one hears Na, not, अन्यन Anyat any thing else. विमानानि Viyanatt, understands. स Sal, he मा Bhome, infinny पय Alha, but या Yatra, wliere, under control of whom अन्यन् Auyal, any tling else, पायति Pasyali, he sces मन्यन Anyat, any thing else पोति 6npotu, one hears, पन्यह 5 ·501 CITÁNDOGYA UPANGAD Anyat, anything else, fra Vijanau, understands at the Alpan, small. Yal, who Vai, verily Bhoma, infinite Tat, lic. TE Anisitatii, immortal Atla, then I Yal, what ** Alpam, smiall, whole class of Muktas alat, that, itą Martyam, morial Saht, lie 47 Bhagavah, Sir. H Kasmin, which waren. Pratisyintah, foundation, rests fit, tlius Sve, own To Mabımni, glory of Yadi, or, if a Va, or. Na, not REI Mahimni, glory ste Iti, thus Note --Le Who is Infinity, lic verily is PERSUS, 18. the limuted condition of the Multas) thuco is 110 Pleasure (without tho graco ol Ininity) Tho Infinity alone is lilor sure Infoity homescr, ono tast try to unterstand "Sır, I desire to mnderstand Inflity." 1. Without being permitted by whom, one does not see any thing else, one does not hear any thing else, one does not understand any thing else, He is the Infinito But where ho sees a thing under the control of something else, oi hear's it such, or understands it such that is the limited Ho who ia Infinite, He is verrly the Immoital But that which is the limited that is Mortal "Sir, in what does this Infinite rest" In His Own Glory or perhaps not even there _516 MANTRA 2 गोश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्य क्षेत्राण्यायतनानीति नाहमेवं बूबीमीति होवाचान्यो ह्यन्यस्मिन् प्रतिष्ठित इति ॥ २॥ इति चतुर्विशः खण्डः ॥ २४ ॥ Go, cow. 4 Alwam, liorses. *Iba, liercafat Malur 2. glory Et It, thus. 4 Achoksale, they call. Francorum Hasta luranyam, ele. plants and gold tag Dasa-bharyam, slaves and wives af Kstrani, Ticias da Kyatanani, nouses à , tius i Na, not Alam, I ** Cvam, thus at Bravimi, I say it It, thus, Ha, veraly a777 Uvacha, said (Sanat Kumaia) Angab, another f Hi, verily Wafer Anyasmin, in another starea Pratishitab, resting lul, thus 2. “Cous and horses in this world are said to be glorious, so also clopliant and gold, slaves and wives, fields and houses. But I did not mean any such glory," thus said, Sanat Kumam "I said something different 'Infinity resting in his own glory,' is differont from any worldly glory." --517 ·VII ADHYAYA, XXV KHANDA, 1, 2 505 now, then TWENTY-FIFTH KHANDA, MANTRA: स एवाधस्तात् स उपरिष्टात्त पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेद सर्वमित्यथातोऽहङ्कारादेश एवाहमेवाधस्ता- दहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेद सर्वमिति ॥१॥ स Sah, he एव Eva, alone अधस्तान Adhastat, below स Sah he उपरिधान Uparistat, above स Sah, he पचान Paichat, bchind स Sth, he पुरस्तात Purastat, before स Sah le दचियत Daksinatah, on the right स Sah, the उत्तरत Uttaratah, left स Sah, he एव Ea, alone इदम् Idam, thrs the ncarent सर्वम् Sarvan all, all under Him, the Full इति Ith thus अथात Allha atab अहङ्कारादेश Ahukaradesab, self consciousness_Adela, teaching The Lord Aniruddha in the Java PE Cva, only अहम् 113mI The Lord called Ahim गव Eva, alone अधस्लात् Adhastat, below, अहम् Alam, I 1 he Avam उपरिशत् Upirnstat, above अहम Aham ! The Alham पश्चात् Pathchal, belund HER Alain ! flhe Aham पुरस्तात् Purastat, before अइम Ahan, I The Alhaw इक्षिणत Daksimilah, on the right, अहम Alhan, I. The Atham उत्तरत Uttaratab, on the left अहम् Ahani, I, एव Eva, aloue The Infinite indeed is below, above, behind, before, right and left--this Ile indeed is Full (Sarvam) Now follows the expl'uation of the Infinite residing m the Jiva, and ealled ("I") The "J" is belov, the “[" is above, the “I” is behind, the "I" is before, the "I” is on the right, the " I " is (in the left, the "I" verily is the nearest and tho Full -518 MANTRA 2 अथात श्रात्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चा- दारमा पुरस्तादात्मा दक्षिणत श्रात्मोत्तरत श्रात्मैवेद सर्वमिति स वा एप एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड श्रात्ममिथुन श्रात्मानन्दः स स्वराड् भवति तस्य सर्वेषु लोकेषु कामचारो भवति । श्रथ येऽन्यथाऽतो विदुरन्यराजानस्ते सय्य- लोका भवन्ति तेपार सर्वेषु लोकेष्वकामयारो भवति ॥ २॥ इति पञ्चपिशाखण्यः॥२५॥ 1 ·6 CNTIANDOQYA-UPANISAD 1 Alma Sell 6719 Athal, now ficut Faiza Atmadekıb, the explanation of the Infinity as 1, live aspect as Vasudeva Eva, cten, alone GRAT Atma 97 1.11, event, alone WYFTIA Adastat, below Ti parinti, nlove map Ama, Self qera Paflat, beloond met Åtma Sur pompe l'orautat, before apel Átma, Seil faua Dalgipatah, on the riyle um Atma Sell, 1914 Ullaratab, on the left I Åtmi, Sell 47 I'va, nac, un data, this the nchiest tri Sarvam, All; Full Fir Tor, thus Sals, lic Va, veuilly 87 Lyny, this 677 Cram, tinis par l'ayan, scring. 999 Cyto, thus T Manvanili, ilunking Cram, thus f791797 Vujanan, landing arranca liniziatili, ibuakng the Self to bc thc Hugliest 7717 Ammakriday, opwiting wubblic aimail, graagt Aimamithunali, unites with ther Amal openmann Alinmandal, who has kimia for ins Joy Salı, he pore Sny irat, having the lord for Inis Sva; as his king #fit Bhavatı, be COMIT" na Insyn, luis, of the freed soul i Sarvesu, mail siang Lokegu, matie Kamaclara!, fiecdom of movenient afin Blavatı, becomes. am Athen, but in Ye wlio e Ansallis, otherwise, Alih, to this, My Vidal, kusw. 73 Arng rajtunde are under other kings than the Lord rallel van in the NCPÁR Konyya! sh11, dwellers of Trustory worlds pro Mavanti, cc 11110 पाम् Iesain, of them Sarvesu, in all लोकेषु Lokep, with 19 Akimichiarabi wint of freedom of movement. YTTA Blinvnel, Decorice 2 Nest follows thio ovplanation of the Infinito as the Sulf (Visudown) soll is below, Soll is abovo, Sell is behind, Hull i lwloro, Sulf is on tho nglit, Soll is on tho left, tho Holf nlono in the nonjost and the Full To who nocs llum blaus, thinks of Flım thus, understands llum flocs, llo alwaju thinks the Self to be highest, lo sports in the Noll, lle miten with thio Solf, lins the Self for his joy, and romos dureatly under the rule of the Self. For Him there is frcodlom of movement in all the worlds But those mlio understand 11mm differently from this, live in porisliahlo worlds and are under mierior rulers, for them there is 210 freelom of mox omenila mall worlds -519 ·VII ADHYAYA, XXVI KHANDA, 1 507 TWENTŁ-SIXTH KHANDA MANTRAS तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत प्रात्मतः प्राण श्रात्मत श्राशात्मतः स्मर धात्मत अाकाशया- स्मतस्तेज धात्मत श्राप प्रात्मत श्राविर्भावतिरोभावावात्मतोऽ. नमात्मतो वलमात्मतो विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः संकल्प प्रात्मतो मन अात्मतो वागात्मतो नामात्मतो मन्त्रा श्रात्मतः कर्माण्यात्मत एवेद५ सर्वमिति ॥ १ ॥ ere rasy 7, his & Ha, verily. Var, curly her Etasya, of this एवपश्यत Cvan pasyarah, of thus seeing Of one who sees thus One who is Mukta or released Tare Evainmanvannsya of one who thinks thus Ty Evan, thus Format Vidaatall, understanding thus ena Årmata!, from the Supreine i.ord called Aiman or Sattu Pranab Pranı Atmatal, from the Supicnic Loid called Atman or Sat Urut Aga, hope sa Aim itals, hiom the Supreme Lord called Atmır or Sat स्मर Smarah Memory. भामत Atma. tah from the Supreme Lid C Ak sal the ethier. #Atmatali, from the Supreme Lord legal fire W169 Ármatali, from the Supreme Lord An Apali, wiers wa Amatah from the Supreme Loid ** afathart Avirbbavitirobhávnu, thc ppcuatice and disappcorance of the world systems w Åtmatah from the Supreme Lord w Annam, food NTTA Atmatah, hom the Supreme Lord 17 Balam, foice Atmatah, from Llic Supreme Lord fane Vajnår an, understanding an Aimtah, foni the Supreme Lord. za Dlyauem, meditation T4, Athatah, from the Supreme Lord for Clutlam, mund, unsteady memory, भाग्मत Airmalay Com the Supreme Lord ay bakal pah, will TT Atmatalı, from the Supreme Lord 7 Mwah mud on Aumatah, from the Supreme Lord 479 Vak, speech 267 Åerata) from the Supreme Lord TH Nama nanie a Âunatali, from the Supreme Lord Haar Mautrs, Sacred bymns TATT Ainaval, from tle Supreme Lord muffa Kaman, sacred rites Atmatali, from the Supreme Ltd Eta, ato e इदम् itfam this world सर्वम् Sarva), all, luz, thus Of the released soul xhich sees thus, which thinks thus, understands thus, (there takes place the vision of creation, sustenance and dissolution of the Universe He sceg hot) the Chief Prâņa comes out of the Lord (Atman), how the Hope comes out from the Atman lios tlie Steady प्रास्मता 1 ·508 CHI ANDOGY A-UPANISAD. Memory emerges from Him, how the Ether comes from the Atman, the fire from the Atman, the Water from the Atman the appearance and disappearance of the world from the Atman, Hood from Atman, Power from Atman, Understanding from Alman, Meditation from Åtman, Unsteady Memory from Åtman, the Will from Atman, the Mind from Atmnn, the Speech from Atman, the Name from Átman, the diantras from Átman, the Karmas from Åtman, verily bow all tliis Universe comes out from the Atman alone.--520. Note - Tuis vorse also doscribes tho glory of the Roleased Soul. Tbo Mukla smes the panoramio view of tho creation of the uplyerse, and Low everything at the dawn of Creation comes out of the Lord, MANTRA तदेप श्लोको न पश्यो मृत्यु पश्यति न रोगं नोत दुःखता सर्व५ ह पश्यः पश्यति सर्वमानोति सर्वश इति स एकथा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चकादशस्मृतः शतं च दश चैकश्च सहस्राणि च विश्शतिराहारशुद्धौं सत्त्वशुद्धिः सत्वशुद्धोध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्धीनां विप्रमोक्षस्तस्मै मृदितकपायाय तमसस्पारं दर्शयति भगवान् सनत्कुमारस्त स्कन्द इत्याचक्षते तर स्कन्द इत्याचक्षते ॥२॥ इति पर्दियशः खण्डः ॥ २६ ॥ इति सक्षमः प्रपाठकः ॥७॥ Free Tat, about this Esah, this site Slokab, velse # Na, nad पश्य Payalt, the scer, the Mukta Jiva मृत्युम् Mrityun, death पति Patyatr, secs # Na, not the Rogam discase 7 Ns, not उत Uta, als. दुखतान् Duhkliatam, sow, paus Sirvam, ali Ha, veridy 772 Padyab, the seer, the released soul पश्यति Palyati, sees. सर्वम् Sarvan, all the Supreme Lord called Full आनोति Apnoth obtairs, सर्वध Suvagali, always, everywhere ya Iti, thus स Salh He एकथा Ekada, One-lold भवति Bhavalı, becomes Faut frida tirec-fold, Bhavati, becomes पना Panchadha, live-fold. राधा Saprasilha. seven-fold नवधा Navadha, nime-fold Cha, ind एव Eva, alone, thus पुन Punah, again च Cha, and एकादश Ekadada, eleven मृत Smritii, is called शनष दशच Satmen dasarlhi, one ·VII ADIYAYA, XXVI KHANDA, 2 509 fundred and ten and one y Ekah cia, and one of fun. Sahas. rani, chiavinatıb, one thousand and twenty ETCU Abära suddhau, food being pure, teaching or doctrine being pure huiz Sattvasuddhih, purity of knowledge. HT Sattvasuddhau, wlien the word is pure, yar Dhruva, sleady a Smritih, menory, means of acditation Fahara Smsıtılamblic, when icditation is stcady afran Sarvagraniliinat, of all fetters aia: Vi.pra-moksah, unlooseniag Tasmal, to him farrg Mrditakasayaya, whose faults have been rubbed out तमस पागम् Famasah paran, The other side of darkness fofa Darjayatı, skowys ar Bhagavan, Lord T: Sanat Kumaral, Sanat Kuvara FE Tam, him Skandab, Skandı. fa 14, thus à Achaksalt, they say तम् Ham, hum स्कन्द Skandal, Skanda Iti, bus 5 Achaksate, they say. ?. There is this verso about it: the released soul does not see death nor illness nor pain The released sees everything and obtains cverything everywhere. Ile becomes one, He becomes three, He becomes five, He becomes nine, and it is said He becomes eleven as well, nay He becomes one hundred and eleven and one thousand and twenty." Right doctrine leads to right thinking. Right thinking conduces to firm meditation. When meditation is firm (there is vision of the Divine) and all ties are unloosoned completely. To the sage Nârada, with his faults all rubbed out, the Great Teacher Sanat Kumara showed the other side of dark. Dess. Sanat Kumâra is called the Great Warrior, yoa ho is called the Great Warrior --521 MADIVAS COVALNTARY Tho tret khandi ended with tha Ási as the highest. The post khanita teaches that Prana la tho highest, and we find the enigmatical saying the prana moves by tho prána, it givee peaka to tho prana It may be construed as meaning that the prana movce by his own power, and that the prann gives his own life to others, but this would be wrong Hence the commentator explains it- That wluch 18 Prina (the Christ) moves by the PRANA, namely mares by the Supreme Brabman, who is the PRÂNA and this the true meining of the phrase prânah prânena påti The phrase prânah prânam dadati means the Supreme Bralıman Prana) gives to Prana all desired objects that the word prôna means the Supreme Brahman, we find from the following Stati-He is the PRÂNA of prâna itself (Kena) The phrase prâniya dadati means that the Praņa hands over to the ·510 ON HÅNDOGY I UPANISAD Supremo IRĀNA tlo Soul of the freed, laymg skoun fint thio Supreme Self (In other words lie is the Mediator) tint tho Prin Vayal gives to the disciple tho knowledge of tlio Supieno Brahipau olen IIe shows too Brahınan to lom turongh knon ledge The word atn adı meang o mho says (indatı) to tho disciple thie truth about the highest (ntlta), fo: tlic llighesl 1199 golic begond all else, (beginning with annam and enemg with puina (Ile who proclaims tho Thighest in Atuad--the Evangelist) Tho phrase Lea Tu Va Atu ad ili uses tho word 'To('11), in order to slios tlint something nek is licing truglit He wlo proclaius the chief Prunu as the highest, is culled an Atuado with regard to Irina, but he no proclaims the Loril called Snly 2, 18 the lughest in fugher than thint Atis id nullo proclaims the Pranı azals The phrase Sır, is there anything lugher than P: nn' is to be supplieci here in order to complote the sens This to do on the mix where any sense of pigsage cinnot be made ont withont supplying ccrtiu words or sentonces, theso must be supplied in order to complete the sonso In every sentence tho necessuy ollipsis must bo supplied, if tho sen tence otherwise give 710 17 aning Ilus we do on the mirim enunciated by the venerable Bielni jana huimself in the followmg Satu (III 3 37) "If it he objected that otherwise (c, there bemg none lugher than Prinn) lio cannot be different from the Supreme Being, we seply the objec tion is not vald, for (it is fit to narni tho denotation of "1" in the Sruti) as truglit by Scriptura Mhon at 18 statorl that Pruss the foremost ol al It may souu that the soparite vese of Prana from the Snore no LA ROL possible to witals but this is no dl Miculty for the statement will bo sceh consistent 3f thingy a pu a lotted as postulated by Scrituro, and the Scriptual terebing li to is that I'rina is soperior (not abgottely to all bat) to all other souls and the Supreme Boug 18 giporlor to l'rna it le said that thero 18 1000 higher than Prana it is to be denied for "(It la proper to liaid that Srtyt the Lorel, 18 superior to I' inn, 28 it may be sean fron) suplying the ellipsis, ful they (Chhundoga) 18 ediled to Shtyn a distinguisling clenient (particle) ns in every other case That the superior ty of the Lord is declare l an tho passage would become opidont On supplying the question and clawer aa in the covious Casos for the walking a suin puisi Satya from Pranthus Rut he added 1 speaks of the bapromo Thing who speaks of Satyai by osing tho adversative conjunct on but they draw tlo degtinetion that ho who speaks of Satya 19 toally speaking of tho Supremo Thing with greater truth than be who speaks of Prana) (Chla VII 18) Just as there is the use the of d stingrushing attributca and the statoucnts in other cases (80 also distinction is drawn in tho cabe ot Batya by saying "Bat he &c.) And thus 19 Bad also in the Drabat Tantra The Bority over man of tho go ls roming the same even in heaven and over them of Prana, and over Prins certaiely thal of Hari the eternally blessed Then an pljection may be raised thas, not only Vigna called Batza la above Präna, thoru are wang others 1 ·VII ADHYAYA, XXII KUANDA 511 too, for after buty 1, hrltı Nuslitbu Tujnaliz and others are atentioned as different from one another But th roljection is to Yıld Because the same deitz (epokcii ol as the Ah 110) as described by the terms) Saty, etc Satya and other words denote the qualıtıcs which only forin the csxcoco of the 87mc Suprene Deity TI 18 is said in the Bralna Tarkı To ili who is diterent from, and erhalted over, the group (Cres) of which the first is Mama and the last is Prina and whose essence consists of t3 i ete (truth etc etc (nho is the true etc ) to Ilum, the glorjons Vænn the creator of all, olie sance is made Obcisance is mado to that slorous Lord whoso gaalihice beginning with Saty, and ending with Abambara arc describca (in the bruto and from whom alone tlic soal obtains rolca so' He non proclaung Prapa to be the lugl est is called an Ativ'et, but he who proclaims V1-nn to be the highest is more truly entitled to the name of Ata din The Lord Vinu is called Sityn bocruse He is Sat or free from all faults, and Y? or controller, becouse He is the good governor, therefore, lle is called Satz LE 1971 is Satya then how do you ctplu the & tusequent blindns where Tijdina Vati braddha Melhi Kriti Sultan l'buna Lhulára and åtınan are shown cach succeeding to be higher tlan the preceding on the s mes The Commentator explains that nil these na ics lcgembe the trois attısbutos of the Lord Stanu called hero Sutya the good governor Ilie Lord Vis called Vijn in because He has specific (11) knuwledge (Jūâna) of everything, or His form is lugliest knowledge Ho is called Matı because He 1118 general huons leilge, 2. e, looks everything generically as well He is called Saddha because IIis form is always holy He is called Nuthi because He is als je film Ho is called Kriti becnuse He is the creator of 11 tle in called Suhbam because He is full bliss He is called Blåmai becuso le is full of all auspicious qualities In describing Bhuma it 139 been said that nothing else is seen there it should not be understood to mean dat in Dhuni pothing else etists and on the other hand at means that everything else really exists but dependent opon Lhama Therefore the Commentator snye -- Ile is called Bliam berause lie is full and because without depend ence upon Hını notlung else can exist Eserything else is small compared with Dhum The Commentator no y exploi 18 the last that Blům. 1$ above a id below He tho Iord full of all alopte ous qualities pending all localities, always from etetuty is self dependent an i all objects 11e under His con trol from all times Being full all the bure attributes are now shown to be the logical consequeuce of fisheing full and to follow logically one from the other Because He is full therefine He is all jos because He is all joy therefore, He is tlie creator of all bacuuse He is the creatoi of all, therefore, Hc is perfectly steady be mse He is perfectly su id; therefore, He is all holy because He is all Huly therefore He la ll kronei generically 6 ·512 OTHÂNDOGY A-UPANISAD - (the thinker), because Ile knows everything generically, the cfore ITa 18 all Lrower specifically (the onuscient), therefore the Lord Hır is onnis. cient, because He is omaiscreut, therefore, He is free from all faults and ruler of all (ent=good, free from all fanlts, and ya=controller , Salya= the holy on the Good governor) Bliûmê is a name of Nât îyana, Ho 18 also called Ahankara becauso He makes tho consciousncss of 'T' in all, since In His aspect of Aniruddha He dwells within all Jivas and causes their notion of 'I' ness Bat the Java 1 atomic, the Lord within the dise must therefore be atomic How 11 it that He is described here is all persading, to this tho Commentator replies Though the Lord 19 atomic as cxisting within the Jiva, yet through His Lordly and mystcrions power, He is all-pervading, just as in the little body of the chuli (Visnu), Markandeya tho sage saw, when he entered into it through Is Yoga power, anînita unny erses endless and beginningless Thus the Loril Hart, the Supreme, through atomic in Jivn, 1a pet all pervadmg, verily Visudova 19 the Supreme Lord He 19 called Atmi because He 15 all pervading, venly iliere is no distinction and differonces in the Lord Hars Thus it 18 19 tle Paina Shra It is said ko who is Bbm is importal that which is small 18 mortal This would moan that cocpt the Lord, cycrytang elso was mortal Dutos the rolessed souls aro callo Immortal it would tell that such souls aru identical with tho Lord The Commen tator shors that the sont Wya mcamog small rcfers to the raleascd sons, as comparel with Planm tho Lord And thint to relorsui souls aro not mortal in tho strict scaso of the nord for then thio Godde 63 llant would also become mortal, and would be Joyloes, brcausotho text Hlys thero is 110 bappiness in that which is Alpa Ihc buo mvanmg of the purise thero is na happmess in the small' is tunt watbout the grace of Blumà, the emali or the Mukta Jivas can lavo no lappiness Sumlarly the Multis aro jeally minorlal, but their ummortality is dependent upon the Lord, therefore, they are called mortal Lien tlie goddess Szi che l'ull is Alpa but in nortal, because slie is beloved of the Lord and eternally free and though she is called Alpa ela 14 all full, through the loung giaco of the Lorel (Slo 10 fact is included in the worl Bhama) Irosen tho stuhins line to 101 except through tho grace of the Lord why aro thoy dewerill Atsa ti &c scania, that the delight lu the soll, loro tho soll, rovello the art, rcfolcu la thu se triccome 1 cell ruler, He is Lord and Master in all the world's To this the Lorna attor says that the true meaning of tho words to sati, o, 18 not what you halu gi co but the) en as follona Strati means burning the Lord Atma-Krlila menna delighting 18 thic Loore Alua Jithuna rucans riellung in klo Lord Ams Apanela incaas rejoicing in the lord Sitaly Swardt does not macan ka autocrat or sell ruler, but it incans ho who is discelly under the rulo of the Lord called Sia or the lodependent Tho released souls tako their commands ·VII ADHYAPA, XXVI KHANDA 513 directly from the Lord (and from 110 inferior being) and the Lord 18 always directly present to them Therefore, a released soul is called Svarat, meaning ruled by the Lord The phrase åtmatah Pranah åtartah åsa &c do not mean that Prånah åsi de, come out from the sell of the released soul but it means that the released soul sees the panorama of creation spread out before his sight he sees how the various hierarchres of Prinah, &o come out at the dawn of creation from the Supreme Lord The last sentence Latho WisO ses every ti ang Sarvam II. Pavyah Tasyati tlus shows that the Pasyal of the Mukth Jiva oily ses cruation ancolded before him and pot that ho creates The word l'ass means the seer the released soul to whom the past is unfolded that it mcang the seer we fuld also from the following 1999 ge -- Yada Padyate Rukma varnam "when the sccr sccs that brilliant form" (Ratha) The person entitled to meditate on Bhûmî is Lord Brahmâ in the first place, directly and puncipally He through this knowlodge obtung from Vunn the divine love called Ratı, and with that Le sports with the Lord, for ever, and revels in him as a loving wifo with her husband and thus he gets Ânında or bliss The Supreme Lord 19 his king and no one clse, therefore, ho is called Svaråt (Thns except Brahmâ no one else is entitled properly to be called Atma mtı, Atmakrida &c) Brahma alone sees creation of Pråna, &c, and not every Mukta The other voi ehippers of Visnu, lower than Brahmâ, obtain fruita according to their fitness, when they get Mukti There is no doubt in It Thus it 18 in Parama Tattva The gradation among the Minktas 19 & well recognised tact with Madhya Thus all tho qualities of Makta mentioned in khandas 25 & applly literally and fully lu Braho alone while they are true more or less with regard to other Muktas according to their evolution The phrase now the instruction thout Alapkira has been etplained by us as to ferring to Aniruddha This point is further cleared by sboring the inconsistency of the explanation given by those who take tle word Abankira here as the ordinary epousa, the rosult of andya Tho Commentator sho is that it Abankára here meant any thing other than the Supreme Lord then it would be impossible to say regarding it that the Abankara 19 abopo or thug Abankama 19 below &e In fact, all the perfect attribntes of Dhami are escribed to Ahauksra Therefore A bankira here cannot mean the ordinary egois Theroforo tho Commentator says - It is not proper to construe the word Ahaakira trught here, og something different from the Lord, for the folloying reason – The question asked by Narada is 'Sir, I rant to know Dhoma,' and in reply to this Sanat Kumira describes Bhulun as that which is above that which is below &c, and then he goes on to describe Altkira This bemg in anster to the question about Bhama, Abankára cannot but mean Bhumà Moreover Ahabhara, if taken here to mean not the Lord Bluma, but something clse then this Ahankara Yould be as full and infinite as Bhima and consequently equal to the ·514 C'INÂNDOGYA UPANISAD Loic But no ouo uimits tlat lluilr'incing egoism is cqual to the I ord Noi om jou say that sufinity Ind fullness riscubed to Ant- Turn aro figunthe only for su licu a tluing can be construed in its princi pal sense, it is viong to intei piet it in 7 ligui atite conse Thereforo wylien we cun interpret this Abwkırı as z ſoim of the Lord and thne take the word fullness in its primary and principal sense we need not 1 ile it in its seconda sense and on that the fullness ascribed to Aliad 1 112 is f guintire only Voreover the question being about Bhuna tliere wig X) OWLision to enter into 1 pmegyre about Alank 117, for no one had askel any question about it The nod Ath! with which the klanıla legins and wuch says Atha Atah Ahnul ir Âdeft' now an explanation of Alinhk 17 the voici Itha has the force of not commonc ing a new topic but of lescribing in alternate form It means having described Bhim non me shall descule it grunn nuother way The description of Bhumi is of that form of the Lord which is called Nugan? Hnung described the Noz izanı form we now descube that form of the Lord which is called Auruidh or Aurum The forco of the woi l Atrih in the above sentence is with the grace of the Lord A means Supiewe Loid anl Toh meins from, therefore Atah means ' liom the Supreme Lord or with the grace of the Supreme Lord called We have explawed the word Atma inte noul Siut do as lovo of the Lord baving the Lord 2 ones sole hung de The words Atma and Sya mean the Supreme Loul In the word Surgimbhu and Åtrabha the words Sia und Atmi mein the Lord wd they do not mean self for Brahma (volio is called by these numes and wuch 110 genorally translated 18 self born) is nowhere trughat ns self created On the contrary the fol lowing Stati declues expressly that Brahma is created --Ile who croites Brahmı in the beginning (Spet VI 18) 48 in the words Suzyamblia and Atmabhu the words Syn in l Atina mein Vesnu sularly kore also the tord Atmın means Vyta alone Iliepime when the Sratı says "nos an instruction about tho itmın it does not refer to tho Jila Atmau but to the Supreme Lord Vi na The Sruti says that from Atman proceeds P. in froin itmın apung Hopp on Atman emea Neraory from Åtmin Etler Tire Water le Now it it un intent here the self of the emanci pated J.vn then it woull mem that the Alakta Jiri urcatoa Piana Ve mory Cther Inc Water &c But is 'n matter of fact it is impossible to say that the crertrou of Prina lc 18 from any llul ta JW Lord Buda uyanr in his led unt? Sutras (IV 4 17) clourly fas tut thongh Blutz Jirns eng yall bliss and all poster get the late no power to create an universe Tlus tlcro is 19 creatic power in the released souls, that ·I'II ADHYAYA, XXVI KHANDA 515 belongs to the Lord alone Therefore in tlus lust khanda, since it is mentioned that from Åtinan proceeds Print and from Atman alone, te conclude that this Atman liere ineans the Lord alone, an l not any eleased soul, how high soeret Moreover, in the Prason Upinisid it is said Atmata Esa Prina Jayate (II[ 3. 3) which shows that Panr is produced from Atman alone and not fiom any thing else, therefore it is produced from the Lord l'ou it is impossible to construe that passage as referung to the released souls Similarly in this Skinda Pu inn it is witten tunt the word Atma is principally applied to Visnu, and to others only figura tively, similarly the word Sri Therefore Brahmi is called Atmablia the chuld of Visau, Sinbhu tho ohild of the Independent One The word Idam in the last khanda meins the Lord, for it literally nenns 'this' and refers to something very nerr Tle Lurd is called Idam or this, because He is the nearest object of all to us, for lle i inside of on tery being The worel Su van there means possessing fall attributes the perfect fullness The words Bhum, Aham, and âtm& descube the three aspects of the Lord Hari 19 Bhumi, Ho is the cosmic agent, as Aham, IIe 18 the Psychic agent inside ill Jivs, and as atmu le unites the Jivas with the world Thus the Lord is called Idun on this, because in all three aspects He is ever near, the nearest of all if the word Idam Sarsam meant the Lort is tho neurest and Pull then the Grimm would require Go Dva Aya 9rvah in the masculine gender and not to the veuter Ilow do you explain this chango of gender? To this the Commentator replies as follows - Vlaftrilites whether fernimne or misculine or neute ale under the Supreme Lord by His conimand cloic is constant interchange of gender every where, therefore the Lord is called Kah (nasculine) Rim (Temunine) kain Neuter) Everything 18 venly the Supreme, He is the Atma of all, the Adite and words like Devas, &c, of whatever gender they may be, apply to the Lord Thus it is in the Liaga Nirnaya The pbrase Abura buildhau Satty oud lht 19 generally translated as eam if the food is clean the mind is clean But this is not the true meaning of the phrase Tho word altra liere does not mean food bat means the study of Sastra the Auira or accept ance of teaching Therefore the Commentator says - The void Äbir means the absorbing (Abriti) of knowlerige from the Guru (teacher) When this Alina or absorption of knowledge, 13 purc, then follows the purity of the mind (for if the teaching 19 wong the mind can never be purified) When there is purity of knowledge or mental punity, then comes the sterdy memoiy when there is stendiness of memory then there is ille direct vision (Apuoksa) of the Lord Hari, when there 19 direct vision then there is Gurlielense (Lok I hus it is in the Sudan Nirnay?

·EIGHTII ADHYAYA. l'IRST KIANDA MANTRA अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽ स्मिन्नन्तराकाशस्तस्मिन् यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासित- व्यमिति ॥ १॥ ग्रय Atha, now It shows the commencement of a new topic 47 Yat, what इदम् Idam, this, अस्मिन् Asmin, in this. ब्रह्मपुरे Brahmpure, in the cry of Brahman, or in Brahuan the full in the body called the city of God दहरम् Daharam, small पुगडीकम् Pandarikam, lotus. वेश्म Vesmn, the palace नहर Dahalalh, small अस्मिन् Asmin, in this अन्त Antall, within अाकाश Akaiah, Cthen the elemental ether. तस्मिन् Tasmin, m that. यत् Yat, what अन्त Antah, within तत् Tat, that अन्वे व्यम् Anvestavyam, is to be searched. सत् Tat, that वार Vava, verily विशिज्ञासितव्यम् Vijjjasitavyam, should be known, determined. इति Ith, thus. 1 (The teacher says) " Now in this city of Brahman, there is this palace, the small lotus (of the heart) Within this, there is the small Ethei That which is within this, He is to be songht foi, Ile is to be understoodl"_522 MANTRA तं चेन्न्युर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽ स्मिन्नन्तराकाशः विद्यते यदन्वेष्टव्यं यद्वाव विजिज्ञासितव्यमिति ॥ २ ॥ नम् fam, to him to the teacher चेत् Chet, if यु• Bicy up, they, te, the pupils) may say, may ask यद्Yad, what. इदम् Idam, this अस्मिन Asm, m tlus FP B. ahmapure to the city of Bralman, or in Brahman the full दहरम् Dayaram, small पुण्डरीकम् Pundarikary, lotus, वेश्म Vesma, the palace, ददर Daharali small अस्मि Asmin, in this भाकाश Akasal, Ether किम् Kum, what तर Tat, that अव Atra, there विद्यते Vidyate, exists यत् Yat, Wha, which अन्वेष्टव्यम् Anvestavyam, to be searched for Yat, wliat, 19 Vava, verily. विजिशासितव्यम् Vijjlasitavyam, should be known इति Ith, thus 2. And if they (the pupils) should say to him "Now with regard to that city of Bralıman, and the palaco in it, किं तदत्र ·VIII ADHYAYA, I KNANDA, 2, 3 517 i e, the small lotus of the heart, and the small Ethon within the heart, what is there within, that deserves to be sought for, or that is to be understood "--523 Note -The doubt of the pupils is How tho all perading Lirahan, who contains all, be contuacd in the small ether of the heart? MANTRA 3 स ब्रूयाद्यावान्वा श्रयमाकाशस्तावानेपोऽन्तर्हृदय आकाश उभे अस्मिन् यावापृथिवी अन्तरेव समाहिते उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राणि यच्चास्येहास्ति यच्च नास्ति सर्व तदस्मिन्समाहितमिति ॥३॥ Sah, He (Teacher) art Brujad, ler lum say 2017 Yavan, as much. Vai, verily, wyr Ayam, this Fat Alasah, the All luminous, the Supreme Self A Tavau, so much, ta qualities and size एy isah, thus अतईदय Antahridayeh, within the heart within the ether on the lear! Hridaya, is a con pound of bird" and 'aya' -' mover witlun the scurt, se, the cther in the heart' HTTU Âkasah, the All luminous, the Supreme Self zi Ubhe, both Chc free and the non fiee The Mukta and the non-Mulen UTCAT Asyin, 10 the Âkast atatia Djåvåprithvi, lleve i and Curth Antil, within Eva, just, even griza Samahue, contained a Ublau, both The free and the non-free I hc Muhta and non-Mukta u Agaili, the Fire Cha, and Ar Vayuh, Air 7 Clia, and mortat Suryachandramasau, the Sun and the Moon À Ub1 a., both The fice and the fron free Гbe Mukta and non Mukta Aguta Vidyut-nahsilrani, the Lightnings and the Stars 21 Yat, that, whicly Cha, and 79 Asya, 11, (of the transme grating Jiva) 7 Ilia lierca Asti, is Is lielpful to the transmigrating Soul, er, other bound Jivas like lum 7 lat, what Cha, and Na, not wfia Astı, is a thing is said to be non existant, which is of no use to a particular being The freed souls are non being with regard to the bound souls ; for they are of no use to the latior ata Sarvam, all 7 Tat, that suita Asmin, i it TRITTE Samahitain, contained ria Iti, thus 3 Then let the Teacher say, "as large as is this All-luminous (Lordd pervadmg the external space), so largo is also that All-luminous (Lord. ho in) within the Cther of the Ileart Both (the l'ice and Bound Deus of) llcaien and Larth are contained uutlim llim, Loth (orts of) l'ire and Air, Lotlı (hınıls of) Sun and Von both (sorts of) Lightming and Stars, and whatcsei that exists hicro n uncly the ·518 CHIANDOGY A-UPANISAD. (Bound Jivas), and whatever is not (namely all Fiec Jivas), all that is contained within the Brahman (who exists in the Ethen within the lotus of the henrt).-524. MANTRA तं चेटूयुरस्मिश्चेदिदं ब्रह्मपुरे सर्व५ समाहित५ सर्वाणि च भूतानि सर्वे च कामा यदैनजराप्नोति प्रध्यसते वा किं ततोऽतिशिष्यत्त इति ॥ ४॥ स Taiii, to him, to the Teacher चे Chet, If, तूयु Briyun, they may say अस्मिन् Asmin, in this Chet, if इदम् Idam, tins ब्रह्मपुर Bralmapure, in the city of Brahman, in the Uralıman existing within the heart Sarvam, all समाहितम् Samantam, is contained सर्वाणि Sarvana, all Cha, and भूतानि Blotâni, beings Sarve, घCha, and कामा Kamah, desires यदा Yada, that, lien Cat Chat to this, to this body T Jaia, old age wa Apnoti, reaches, प्रध्वसते Pradhvatisate, destroys वा Va, or किम् Kiml, what नन latah, then अनिशिष्यते Audisyale, remaills behind इति in thus. 1. If his pupils should ask himn "if everything that exists is contained in that Brahman the Full, all Beings and all Desics, then what is left of this body, when old age reaches it and destroys it "--525 Note --Il when this body dics tho Brahinat tuore to vanili, what is the tr>0 of Ingairing about this Brahmin, whots dependent upon tho boly and grows old, denaya and dies with the body. MANTRA 5. स ब्रूयान्नास्य जरयेतज्जीर्यति न वर्धनास्य हन्यत एतत्सत्यं ब्रह्मपुरमस्मिन्कामाः समाहिता एष आत्मापहूतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पो यथा ह्येवेह प्रजा अन्वाविशन्ति यथानुशासनं यं यमन्तमभिकामा भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति ॥ ५॥ स Sah, he, the leacher ब्रूयान् Brajar, let him say न Na, not Asya, of this body Jaragd, with the old age phe Etat, this Bralimau जीति Jry ati, decays G10w3 old No, not a Vadhera, with the slayang With the dealth अक्षय Arya of this body हन्यते !Hanyate, is killed, एतत् Etat, this liralinau ar Satyam, the true The Eternal Tie infinite powers नपुरम् Brahmapuramm, Bralmman the full अस्मिन् Asmin, in him कामा Kanab ·VIII ADAYAYA, I KHANDA, 5, 6. 519 all desires TAT: Samahitah, arc contained, re, is l'arna Kama w Esah, this Bralınan, dwelling within the ether of the lotus of the heart. oren Atma, the Self. 788471977 Apaliata pâpmå, free from sins FT Vijarah, free from old age. Par Vimſity), free from death fria Visokal), free from grief farar. Vijighatsah, free from hunger. IGTE Appasah, free froru thirst सत्यकाम Satyakanah, he whose desires are true. T4+T: Satyasankalpah, he wliose will us frue, 27 Yata, as, according as they dcserve, or are fit. ki, verily Eva, even, just Prajah, people: the freed pivas, AT Anvavisanti, follow, enter into the Lord UMF Yathanugasanam, as commanded by Him. Yam, wliat, Yam, what. Antam, object. Place ETT Abbil amah, desi ous of, or attached to RT Bhavantı, they become Vam, what. 57955 Janapadam, country. 44 Yam, what Ksetrabhagam a prece of land 69 Tani, that. Tam, that. Eva, aloge. Just. stara Upajivantı, they depend upon the Lords; thcy get all that through the grace of the Lord, 5. Then the Teacher should say unto them "By the old age of the body this Brahman does not grow old, by the slaying of the body He is not slain; this Brahman is the full, is the true, in Him are contained all desires, He is the Atman free from sin, free from old age, from death and grief, free from hunger and thirst. All His desires are true, because Ilis will is irresistable; as His commands aro obeyed on this Earth by all people who have obtained relcase, similarly they get according to their morits whatever they desire, whatever country or place they may wish, all that they got, by depending upon Tim (and through His grace) ---526. MANTRA 6. तद्ययेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते तद्य इहात्मानमननुविद्य जन्त्येताश्च सत्यान् कामा स्तेपा- सर्वेषु लोकेष्वकामचारो भवत्यथ य इहा- स्मानमनुविद्य पूजन्त्येताच सत्यान् कामा-स्तेपार सेवा लोकेषु कामचारो भवति ॥ ६ ॥ इतिप्रथमः खण्डः।. RT lad, that. 241 Yatla as alla, here ira Karmajitah, obtained by Karma, acquired by a past good ment, 1 , the body i Lokah, 7 ·520 CARÅNDOGYA-UPANIŞAD. place, such as body, family &c. Ksiyare, becomes exhausted, is destroyed, perishes, et Evam, so 57 Eva, just 7 Amutra, there, namely, he who does not know the Lord. grefa Punyojitah, acquired through merit. A Lokah, place, such as Heaven, &c fra Ksiyate, perishes Klad, therefore Yc, who. Ilia, liere MR Âmânam, the Atman, the Self. wgfra Aoanuvidya, not knowing. Badea Vrajanta, pass away. Data Etan, these. Cha, and 4 Satyan, true trg Kaman, desires 1 Tesám, of them wg Sarvesu, in all the Lokesu, in the worlds AEK akamachårah, nonfreedom of movement, a Bhavati, becomes Atha, but Ye, who x Iba, lere che Ätmanam, the Self. area Anuvidya, knowing Vrajantı, pass away. qanu Etam, these, Cha, and, ani Satyan, true ART Kaman, desire 1 Tesám, for then. og Sarvesu, in all, arany Lokesu, in worlds 491 Kamacharah, freedom of movements भवति Bhavati, becomes 6 And as here on Earth, (the body) which has been acquired by Karma perishes, so there the world acquired by sacrifices also perishes (for him who does not know the Lord). Therefore, who pass away from this world, without knowing the Self and these true desires, for them there is no freedom of movement in all the worlds But those who pass out after knowing the Lord here that all his desires are true (as mentioned before) for them there is freedom of movement in all the worlds.-527. SECOND KANDA, MANTRA I स यदि पितृलोककामो भवति संकल्पादेवास्य पितरः समुत्तिष्ठन्ति तेन पितृलोकेन संपन्नो महीयते ॥ १॥ # Sah, lic, the ficcd soul. Yadı, of 1714 Purilokakarnalı, desiring that Ius male ancestors slıould be free, and get Visnuloka Hafa Bhavatı, becomes, 49477 Sankalpas, by mere willing of the free soul. Eva, even, just, aloue, * Asya, his fa: Pitarab, ancestors, male. FEET Samultisthaoti, appear before him, namely being free from Satisara they appear before him Tena, with those ancestors Pro Patrilokena, by seeing those male ancestors 48 Sampangzh, having obtained with Mahiyate, he is honoured (by those who are below him in rank) 1. If he desires "may my ancestors get the world of the Lord)," then for that free soul, by his mere willing, his ·VIII ADHYAYA, II REÁNDA 1, 2, 3. 521 male ancestors becomo fiee from Saisára, and surround him; and thus surrounded by his male ancestors, he is honoured (by all) -528 MANTRA 2. अथ यदि मातृलोककामो भवति संकल्पादेवास्य मातरः समुत्तिष्ठन्ति तेन मातृलोकेन संपन्नो महीयते ॥ २ ॥ 64 Atha, now Yadı, if the Matrilokakamah, desiring that his female ancestors should become free and get Vusqu's realm Yafa Bhavati, becomes. 644g Saukalpat, by willing Eva, mcrcly 9 Asya, for han Arac Matarab, female ancestors egfigfar Samultisthantı, surround him, being free from Sarusára, lena, with those Arai Matrilokena, with the female ancestors Eva Sampannah, having obiained a Mallyate, is honoured 2 If he desires "may my female ancestors get the world of the Lord," then for that free soul, by his merely thus willing, his female ancestors becomo free from Samsara and surround him, and thus surrounded by his female ancestors, he becomes honoured -529 MANTRA 3 अथ यदि भ्रातृलोककामो भवति संकल्पादेवास्य भ्रातरः समुत्तिष्ठन्ति तेन भ्रातृलोकेन संपन्नो महीयते ॥ ३ ॥ 04 Atha, now a Yadı, if rgātahi Bhratrilokakamah, desiring to give freedom to his cousins and brothers afa Blavacı, becomes are Satkalpat, by will Eva, merely 64 Asya, hus, a Bhratara), brothers and cousins starf Samuttisghantı, surround hirap leba, by that, with ibat mea Bhrainlokena, with brothers and cousins By seeing brothers and cousins 97 Sampannah, enjoying. Ta Mahiyatc, is honoured by those who are inferior to him in rank 3. Now if he desires "may my brothers and cousins get the world of the Lord "then for that free soul, by his merely thus willing, his brothers and cousins become free from Samsára, and surround him, and thus in the company of his brothers and cousins, he becomes honoured --530.

·522
CDBÅNDOGTA-UPANISAD.
MANTRA 4
अथ यदि स्वस्मृलोककामो भवति संकल्पादेवास्य स्वसारः
समुत्तिष्ठन्ति तेन स्वसृलोकेन संपन्नो महीयते ॥ ४ ॥
यथ Atha, now यदि Yadi, if स्वसृलोककाम Sasrilokalamah, desirous of
giving freedom to fus sisters and female cousins भवति Bhavath becomes
सङ्कल्पा Sankalpat, by will एव Eva merely सत्य Asya, his स्वसार Svasarab,
sisters aud female cousins समुत्तिानि Samultisthanii. surround him. तेन Tena,
by that, with that Ferra Svasrilohena, by sceing sisters and female cou-
Sus सम्पन्न Sampannah, surrounded, Jained महीयते Mahtyate, is honoured by
those who are interior to him in rank.
4. Now if he desires" may my sisters and female cou-
sins get the world of the Lord" then for that free sonl, by
his merely this willing, bis sister and female cousins be-
come free from Sarisara and su round him, and thus in the
company of his sisters and female cousins, he becomes
honoured –531.
NANIRA S.
अथ यदि सखिलोककामो भवति संकल्पादेवास्य सखायः
समुत्तिष्ठन्ति तेन सखिलोकेन संपन्नो महीयते ॥ ५ ॥
ग्रथ Atha, now. यदि Yad, सखिलोककाम Sakhilokrkamal, destrous of gty-
ing freedom to his friends wara Blavatı, becomes साल्पा Sankalpat, bywall
एवं Eva, merely अस्य Asya, his राखाय Sakhayah, friends समनिन्ति Samuttis-
thanti, surround hun तेन Tena, by that, ruth that सखिलोकन Sakhlokena, by
seeing friends, enjoying. T4F Sainpannah, surrounded joined at Mabi-
yatc, as honoured by those who are inferior to bum in rank
5 Now if he desires" may my friends get the Torld of
the Lord," then for that free soul, by his merely thus will-
ing, hus friends become free from Samsara and surround
him, and thus in the company of his friends lie becomes
honoured-532
MANTRA 6
श्रथ यदि गन्धमाल्यलोककामो भवति संकल्पादेवास्य
गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन संपन्नो
महीयते ॥ ६ ॥

·VIII ADHYAYA, II KHANDA 6, 7, 8, 523 अथ Atha, now यदि Yadi, If गन्धमात्यलोककाम. Gandhamalyalokakamalh, destrous of getting the sight of or enjoyment of perfumes and garlands Tapet Bhavati, becomes rura Sankalpat by will Eva, merely 44 Asya, bus गन्धमाल्ये Gandhamalye, perfurnes and garlands. समुनिष्ठत Samuttisthatab, sur- Tound him लेन Tena, by that, wth that. गन्धमाल्यलोकैन Gandhamalyalokena, with the sight of perfunes and garlands 7994 Sampannah, surrounded, joined with Mahıyate, is honoured 6 Now if lie desires to enjoy perfumes and garlands, by his merely willing, the perfumes and garlands surround him, and he thus enjoying perfumes and garlands, becomes honoured-533 MANTRA 7 अथ यद्यन्नपानलोककामो भवति संकल्पादेवास्यान्नपाने समुत्तिष्ठतस्तेनान्नपानलोकेन संपन्नो महीयते ॥ ७ ॥ प्रय Atha, now यदि Yad, if अनपानलोककाम Annapanalokakamab, enjoy. ment of food and drunk Bhavati, becomes a Sankalpat, by will एव Eva, merely अस्य Asya hha अनपाने Annapane, food and drink समुत्तियत्त Samuttisthatah, surround him तेन Tena, by that, with that अनपाननोकेन Annapanalokena, hy enjoying food and drink a Sampagna), surrounded, Joined. महीयते Mahtyate, is honoured 7. Now if he desires to enjoy food and drink, by his merely willing, the food and drink surround him, and he thus enjoying food and drink, becomes honoured.—534. MANTRAS श्रथ यदि गीतवादिललोककामो भवति संकल्पादेवास्य गीतवादितलोकेन संपन्नो महीयते ॥८॥ प्रय Atha, now यदि Yad,if गीतादिषलोककाम Gttavaditralskaleamah song and muste enjayment भवति Bhavati, becomes, सङ्कल्पात् Satkalpat, by will. एवं Eva, merely चत्य Asya, his गीतरादित्रे Ghavaditre, song and music. समनिष्ठत Samutnisthatah, surround him हेन Fena by that, with that गीतवादिषलोकन Gila vaditralokena, by enjoying songs and music at Sampannab, surrounded, jomed महीयते Mahrate, honoured 8 Nov if he desires to enjoy songs and music, by his merely willing, the songs and music surround him, and ho thus enjoying songs and music, becomes honoured.-535. गीतवादिते समुत्तिष्ठतस्तेन ·521 CARANDOGYA-UPANISAD. MANTRA 9, श्रथ यदि स्त्रीलोककामो भवति संकल्पादेवास्य स्त्रियाः समुत्तिष्ठन्ति तेन स्त्रीलोकेन संपन्नो महीयते ॥ ६ ॥ 04 Atha, now, of Yadi, f. Eli Siſilokahamaḥ, desirous of sccing women. Bhavati, becomes. arus Savkalpat, by will 4 Eva, alone. 64 Asya, luis f69 Sirisali, women BF Samuttstlantı, surround ka. Top Tena by that, with that are Strilokena, with the siglit of somen. ****: Sampannaḥ, surrounded, joued, witae Mality atc, lionoured 9. Now if he desires to have a sight of women, by his merely willing, ho gets the sight of women and he thus being surrounded by women, becomes honoured.-536. MANTRA ID यं यमन्तमभिकामो भवति यं कामं कामयते सोऽस्य संकल्पादेव समुत्तिष्ठति तेन संपन्नो महीयते ॥ १० ॥ इति द्वितीयः खण्डः॥२॥ UNE Yarn Yam, what, what; whatsoever. 12 Antam, world, dearre, object front: Abhihamah, desirous of obtaining or enjoying. *Ta Bhavati, becomes, Yam, what I Kamam, desire 4a Kamayale, desires Sah, that #14 Asya for him, to him. 1991. Sankalpat, by will. FT Eva, alone, arage Samuttisiau, surrounded Tena, by that, with that Sampannah, surrounded, joined i Mahiyate, 15 honoured 10. Whatever objects he desires, whatever worlds be wants to get, all that, by lus merely willing, surrounds hima, and being thus surrounded by it, he is honoured.--537, Nate-Every Nukta-Jira becomes a Satya Lion, namely ono whoso desires are ever fulflled, will the grace of God and by Eis Command Thle khanda gives some illustrations of Satya Lims The words Pitpi and Máty, translated as male and female ancoators, aro talen by some as meaning song and daugbters and lower descendanta Ay the mere willing of the Makta, his desecodanta get release it may be objected that if the will of the Multa can confor release on his llencenlants and others, then the Law of Karma 18 volated to this, we reply, thal a Nulta desires release, only for those who deserto release If a person does not deserve release, the idea of releasing him, will never enter the mind of the Mukta-Java Tho word Loks in thus handa sometimes means the Bight ot," and at other places it means "the enjoyment of The will of the Nukta u tropposed to be untered in these words *Mby my descendants and interna get the worla of Viqa, and then after their so getting it, let me also get that world. For it is natara! for the Makta-Jivs to participato others in his felecity and happiness ·VILI ADIYAYA, II KHANDA 525 LEADIYAS COMUBYTARY In tho preceding Adhyâyas has been taught the Brahma Vidyå as far as is related to things external Now will be tanght the same as far as it relates to things interior the knowledge which is common to all deser ptons of aspirants This Vidy& 18 called the Doctrine of the Lotus heart Even those wlio con obtain release by worshippiog tho Lord in outs de nature should now and then for a short t me me litate upon bla In the heart The Best Mantra of this Adlyaya beg is with the versa Yad Idara demin Droppure which may bean In this town of Brabman and then tle word Irahampara being a gen tipe compound would mean the whole body which is the meaning taken by fri Sankara Acharya The Commentator shows that it is not only a gonitive compound bat karmadharaya also The word Brahampura in the sentence" 10 this Brahampura' does not only mean 'the city of Brahaman', but it means also Braliman called the Puram The Supreme Braliman is called Puram because ho 18 Parnam, the full It also means the city of Brahman, in that case, It is a genitive compound, and refers to the body, thus the word Brahmapuram has both meanings, namely Brahman the 'Full and the city of Brahman' Thug in the verse,'having reached the invincible Brabma. pura I am dwelling like a king Here the word Brahmpaura means the Brahmin the Full Then the question is asked it everything that exists is contained in that Brahma pars all be ngs and all des reg whatever can be imagined of then what I left of it, when old age reaches It or when it falls to pieces To this question the answer is given in the Brati thus - By tho old age of the body that Brahman deos pot age by the death of the body that Brahwan is not killed that Drahman is the Troo Brahamparan Brahman the Fall In him all dopiros are contained Ho is the Atman from from sin free from old age, from death and pret from hunger and the rst who desires nothing but what bo ought to destro, and Imac nes nothiog but what do ought to imagine Therefore the commentator saya -- The tord Brabmapura has both these meanings, it means the city of Bralıman or body and it also means Brihan the Full Thus in mantra 4 and 5 of the first khand the word is used in the Bonse of Brahiman the Full And if luis pupils shoul i ask hou 'If every thug that exists 19 contained in that Bralimapura nll beings and and all desires, then what is left of this body when old age reaches it and destroys it Then he should say By tlo oll age of the body, that the Bralıman called Brahima Pura, does not grow oll, by the slaying of the body, le 19 not slain That (Brahman) is the true Bralıtnapura (not the body) In Hin all desires are contained To is the sell, freo from hunger and thurst All His desires are true, because this will 19 irresistnble In the above the Ford Drahmapura means the Supreme Brahman, because the attributes like free from sin free from old nge, free from cannot apply to aos body but to Bralırgan The trord Bralampura deatlı, ·526 CHHÅNDOGFA-UPANISAD there cannot mean the body, because it 18 not deathless, de Tho Thords of the Lord "Priptah Aradliyam Brahapuram Rajd Ita Nivas imi Aham "hayag reached the invinciblo Brılampura I live liko a king" also show that Bralampura bere means the Brahman the Supremo This word Brahınapura hlso means the body which is the city or temple of God Thus in the following two texts it is tahes in the songo of body Dahram Vipapam Vari Vetma Budtam, Yat Puadarikanı Piura Madhya Samsthiam, Tatrâpı Dihre Gnganam Visokim Tasmır. Yad Antas Tad Upisitavyam "This heart, in the form of 1 lotus, 18 small (of the size of a thunb), free from sin, (becauso it is the place for the concentration of the mind), it is the palace of the lughest (for the Supremo Self is found in this heart and is to be meditated licrein), which 19 situa ted w the muddle of the city (Parun meaning city refers here to the body, for the heart is sttunteil 10 the middle of the body) In the singll Jotus of the heart there is 1 Amall ether, wherein there exists an Itler free from sorrow, that ought to bo moditated upon (Taittiriya Aranyakam X 107) In the passage, the word Puram 18 slown as the container of the latus, namely, the heart exists in this Param Therefore the Puran liere must mean the well known physical body With reference to this passage: the word Brahmapura is taken to mean the city of Brahman oi the body, in which there is a small lotus called the heart The next Srutı also shows that the phrase "templo of God" applies to tho body Yad Idam Sarıram Tad tad Âdyam Dera Sadanam 18 verily the first temple of God' Thus the body is called Devasadana From these two texts we learn that the body 18 regarded as a temple of God Therefore, Brahampura has this meaning also the worů Brauantra mas vol {ne du then 'bow do you explain the pharage "In the Brahmapura there is a small lotes which is a palace For at spould then mean that within God tho Fod there 18 e small lotus which is e palace and thus this lotus would be in the God and not in the body Tub the heart is in the body and not in the Clod while the God 18 within the bearbe To this objection the Commentator says that the God s pot only with the least but He also upholds the heart for the Heart is withun him The following text shows that the God is not only within the heart, but it surrounds the whole physical body of man and thus He contains the heart within it "Ele tho is cutside the Jiva pervading the whole physical body of the Jiva, He is the Al luminous (Akata), He la verily 118 Brahinga' (Chandogya III 127) "This body ·VIII ADDYAYA, IT XHANDA 527 This allows that tho Bralımno, who has been thuis described as immortal with three feet in heaven, and as Gayatri, is the same as the Akasa pitch is around us Similarly in the Sruti next quoted, the same idea 18 conveyed "He who sees all beings in the Atman' (Isı väsya) This also shows that the leart 18 within the Supreme Self, for when everything etists in the Self, the heart also must exist thoren In the phraso Dabarah Asmin Antar Akásah within this is a small Altea this word Akasa is taken to mean by some to be the Suprenzo Brahman Thoy say the question what is within that " is asked as an Aksepa According to them thus Aklaa contains nothing in ito Their wholo explanation is giren below - In this small palace there is a smaller Inner Akasa which is Brahmar 18 will be described below Aklas is its name this be ng based upon the fact of its being lite Amasa immaterial subtle all pervad ng That which is witbla thug Akira Is to bo sought after and that is to bo understood that is to say having been sought after by auch means having course to the teacher attentive listoning to him and the like It is to bo dlroctly perdeirol. It they abould say to him "Nos with relerenee to tho small Iotas in this city of Brahman, which is a palace and the galler Akasa within this what is it existing thoren which has to be soght after and to be understood he should reply in the words of the Bruti When the teacher has said this it the stadonts mght objoct that in this city o! Braboian itself being lemtoi and the small lotas palace Tyrag within this and smaller than this latter too be ng the Åka:1 fnside it in the first place that could there be in the lotus-palace Itself? And then how could there lo anyth ng within the Akasa that said to be within that palace? The meaning being that tho AKA 12 within the being swaller what could exat la it? Even if there do exlat somohlog of the size of a plum, what is the good of wishing to search for ut or even to know it? Ilenco that which is neither to be sought after nor to be understood what is the also of each thing? When they have ra sed thus objection the teacher rhonid say this - "A largo as th a 13 ALAS 80 large is the Akasa with n the heart both heaven and carth are contained without both Fire and air both fun and the Moon the Lightning as well as the stars and whatever thero 14 in the world of the self and whatever la not all 1s contained within it This explanation of the verse is incorrect The ether within the heart u not the Bupremo bell and the question what is within that which is to bo searched is but asked 10 3 Baracastic way It does not imply that there is nothing within it which is to De searched Therefore the Commentator says - The Akada within the heart is small, in that Akasa there existe como one who ng to be searched ou In this sentence, within it there 18 8 small Akasa what exists there,' the word Âkada 18 used to denote the elemental cther The phrase 'what exists within at 19 to be supplemented by the following sentence in order to complete its sense – In this elemental ether (Bbntukasa) there exists another Ahasa called Para When the word Akasa 18 applied lo the Supreme Lord at has any one of these three meanings - (1) All luminous (=all, Ha=light or light giver (2) Eater of all joys (n=all, $-pleasure wy=to eat enjoy) (3) Eater of all desires (ar=all, Fr=desires up=to eat) 8 Brahma' ·528 CHHÅNDOGYA-UPANISAD. The word Âkisa in the first sense 28 a compound of Â+Kasa  meaning "all," and Kids=ıllumination, All-illaminor In its second sense, it is a compound of three words, Å=all Kim=Joy, and Arniti=to eat meaning 'he who eats or enjoys all happiness' In its third sense, it 18 a compound of Â=all, Kama=desires, and Asnátıreats, "he who eats or experiences all desires," and thus we learn from the text of the Upanısad which says "in it all desires are centred " The Supreme Lord, with all His fullness, exists within the small etber, as much as Ile erists in th> infinite space outside There is no diminution, in His qualities, by His existing sitbin the small compass of the ether of the heart The reason of this is that His attributes are aliyaya infinite and full It is not impossible, in the case of God, that a small quantity my have infinito qualities, because the powers of the Lord aro myatorious and unthinkablo, ond so it is possible that He may be in a small space and be at the same time infinitely Great This idea is conveyed by the following text also -Yasmiu viruddha gatayo pyanisum patantı, Vidyaulayo vividha saktaya Anuparvyu _"I take slelter uuder that Brahman, an whoin exist various powers, like Vidya, lc, moving in contrary directions, simultancously and unintorruptedly as taught by tho Srutis " The word Anaparvyâ means "according to the uuthority of the Sruti," ag says the Lexicon -"The words Åaupûrvi, Šrut, Veda, and Amuiga all mean sacred scriptures' The word Anupârvya does not mern here consecutively," it docs not mean that the various powers exist in the Lord in succession, it does not mean that the Lord is posacssed of differcat contradictory and conflicting attributes which manifest in succession, but not simultaneously If it meant that, then the word Ausam in the above verse would be useless l'or it means simultaneously,'' incessantly uninterruptedly' That the Lord has all conflicting attributes, we find from another passage of this very Upanisad, where it 18 said "Ho na my Lord within the heart, smaller than a core of rice, smaller than a corn of barley, amaller than a mustard seed, smaller than a canary seed or the kernel of a cinary seed He is also my Lord within the heart, greater than the earth, greator then the sky greater than heaven, than all these worlds' (Chli III 14 3 This text clearly shows that the Lord within the heart 13 both infinitely Small and infinitely Great The following text also shows the same "all conflicting attributes mentioned in the scnptures gxist in the Lord (God), and eren such attributes which the scriptures do not mention, also nadoubtedly exist in Him, whether they are thinkable or whether they transcend all thought But in Him there cxists no coil though persons igaorant of the true meaning of scriptures, ·VIII ADHYAYA, I1 KBANDA say that in Him exists all cvil also, for Ho 13 both Good and Bad' Simi larly the following verse of the Garuda Purina shows the same, "verily there exists to Him only good attributes, whether they are mentioned in the scriptures or they are not so mentioned, (each ag 8.0allness and greatness, &c), but no faults ever exist in Hun, whether known or inknown" In fact the conflicting qualities exist in the Lord, only so far as, they are good qualities, the conflicting qualities of evil do not exist in Him at all, for thoro is no evil at allia Him The word Hridaya means not only heart, but the ether of the heart also When it means not only heart, but the ether of the heart, 1t 18 & compound of Hrid and Aya, meaning that which moves in the heart When the question is put, "what exists in this Hridaya,' it means that exists in this ether of the heart The full sense, therefore, is "in tus ether (Akaga) called also Hipdaya (llover in the heart) there exista an Ether (Akasa) called Brahmap" The elemental Cther in the heart is not Brahman for then this elemental Ether in tho heart, which is very small in quantity, would be equal to infinite Ether outside the heart, which is an impossainility, for the Ether within the heart is said to be stall, in the phrase Mahrala Agmin Antara Akasah While the Akasa or Ether outside the heart is infinite Moreover, the Bcing mentioned in anstver to the question," what exists within it," is described as being infinitely great in size as the Ether outside Tberefore, this Being 1a Brahman Akâda and not any elemental Akad If the Ether within the heart did not mean the elemental Ether, but Brahman atself, then we are landed in the absurdity The Srut saya " that which is within this that must be sought after, that must we understand," winch would then mean, that which 16 withau Brahman deserves to be sought for and that is to be understood But the object of scarch and understanding is Brahman bimself, and not something within Brah. If the Ether within the Heart were Bralım in itself, then it would contradict also the text of Taittiriya, already given before, wluch snyg'in this small lotus of the heart there 18 a small Ether wherein there exists an Ether, which is free from SOFTOW that ought to be meditated upon' This text of the Taittırıya also shows that the Ether within the heart is not Braluman, but He is within the Ether of the heart for the nttnbute Vidokam 'free from Sorrow applies to Gaganam or Ether or Sky, which exists within the Ether of the heart Morcover another text says that He has thousand heads thousand eyes &c Thia text follows immediately after the above text of the Tarttırışa Aranyaka This clearly shows that man ·530 OHNANDOGYA UPANISAD 11 the Dthoi tosthin the lieart 18 not to be meditated upon as God, but the God Himself who exists within this Ether We givo below the whole ołthis text - (I) Yedida Srarah Proklah Yedåste (2) Sahasrasirsan Derim Vlapakşam Cha Pratisthilah, Tasya Prabri Visvasanbhuvani Vivam Narayatilpasya ! ah Parah Sa Mahasyarah nam Devata Alagaram Paramam Prabhum "That syllablo (Om) which is employed in the beginning of the Vedas, which 58 malatained la the Vedantia us svars beyond this Om must be meditated upon the Supromo Lord merged in lakriti The Supremo dod h13 talnito aomber ol heada, has opos in all directions has senses ererywhere the good of the whole anirergo flows from Film, this God moving upon water is the Imporishable tho Supreme Lord Tble clearly show Chat the Being within the Ether of the Elcart is the Sapremo Lord and not the Ether of the heart Tho word la tho text is that tho Lord has thousand heads, &c, which cannot apply to the Ether of the heart In the text it is said that which is within that must bo scarched for Mow if the Ether within the heart moont Brahman then it would mcan " that which is within Bradman that ought to be searched. Therefore the commentator saye - Verily there is nothing within Lord wluch deserves to be sought after or to bo understood than the Lord Himself. In fact, the Iord Him self 18 to be understood, the Lord Haunself is to be sought for, for such 18 the force of the word "Tad Vava," "Le alone If it be taken that the Cther within the Heart is the Supremo Brahman, and he who is within this Ether is the lower Brohman, then also there would be incongruity For this Being withun the Ether of the heart is dosorbed to be "the Supporter of all, as not touched by old age, and not dying with the death of the body, not being killed when the body is killed, that as the true Brahmapuru, in x all desires are contained, this is the Self free from gin, free from old age, free from death and grief, &c" All these attributes cannot apply to the lower Bralman Tlierefore the Ether within the heart 13 Elemental Ether, and the Being within it in the Supranua Buabmas The result, us that ban the pupills ask the question " what is there within that deserves ta bo sought for or that is to be understood, the answer to it 18 " he who is called Âkadah the All luminous and who exists within tho Cther of the heart' Kit be said wby dont you take the question tad angrer to mean that the Season and Earth the hire and Alt Sun & Moon Re are contained within this Brahman and therefore they ought to be jaquired into may not thug Eroti be taken as teaching men to inquro into the locts of oatare and to learn God by learning His handi pork To this the Commentator replies - If the scripture taught that inqury should be made into Heaven and Earth, &c, and the object of the question is to teach such inquiry, then we say it 15 wroug For the scriptores do not teach meroly inquiry ·VIII ADRYAYA, II KHANDA 531 into IIeaven and Earth, &c Their highest aim is to incline men's heart towards inquiry after Brhman As we find from the following text "Know Him alone as the Self, leave off every other talk " (Br Up) The Uble in the phrase Ubhe Asmin Dyavi Prithivi, &c, means both the freed and the non-freed, and releascd and the bound condition of these deitics called Hcaven and Earth, &c This we say lecanse of the last phrase of the verse which says " whatever there is (useful) for hun here, and Whatever 18 Dot," Now whatever there is, for him here" meang whatever is useful for his condition as a transmigiating Jiva, i e, other bound Jivas, and the phrase "whatever is not for him whatever is of no use to him as a bound Jiva, namely all freed Jiras The word Asya in that line means "for him," namely for the Transmigrat- Mueang ing Self Admitted that Jivas ranging through the Cycle of transmigration may be called as Asta or existing but why should the troed Jivas be called Nastl or non-existing To this the reply is - With reference to the bound Jlias the freed souls are called ponexistent, because they are unknown to the former and can be of no good to him (consciously) He is said to be non-existent with regard to another, who cannot help the other (ze, of whoso help the other 18 unconscious), and though he is existent, of course, yet relatively he is non existent As a man who has no wealth, may say there is no wealth, not meaning that there is alsolutely no wealth in the world, but that It is in the possession of some one, where it can be of no use to lum The word Yaths occurs in this khanda (verse 5) it means according to their mert and their fitness All freed creatures enter into the Lord, into that aspect of Hm for which they are fit, and they enter mto Him under the command of the Lord The phrase Yam, Yam Antam, &e, in that vorge means that the freed souls get whatever desires they desire, whatever place they want to go to, all through the Grace of the Lord (They are not independent in getting these things, but depend upon the Lord for them) (The next verse teaches that the place obtained through good Forks is transitory It does not mean that all good works are transitory in their effect) Only persons who do not know the Lord, acquire worlds which are transitory. by their good deeds, and in then case only, such goods are transitory in their results (but in the case of those who know the Lord, their good deeds are fruitful of permanent result) The phrase Etån Cha Satya Kamin, does not mean that a freed soul becomes absolutely a Satya Káma, he becomes a Satya Kima only ·532 ONHÅNDOOYA-OPANISAD under the command of the God and the Satya Kimån here refers to the true desires of the Lord and not to the desires of the freed souls The frced soul must know the Lord on this Carth and must knors also that all tlle desires of tlie Lord are also fruo The Lord Vişnu is called Brahmapur, because, He 18 Great (Bribat) and I'all 'Parna), because all Ilis desires are ever satisfied In that Visnt exists this body, which is also called Brahrocpuna or the teraplo of God In this Bralimapuri or temple of God, there 19 20 the ccntrc, the heart, called the Palace, within this heart, is the ther, called the Cardiac Ether, in that Cardiac Ether thera is the Lord Vysou Himself, and in Him there exists all this Unnerse Ho is the Satyn Kirba, the Lord whose desires are aver fulfilled for whatever He wills, that cometh to pass, all desires of overy man find the fullment in Him, therefore, at 18 said in Him all desires are centred I'or the freed souls invarınbly got all their desires fulfilled by His command alono Therefore, the released sonls are also called Satya Kima, but they are depenilent on the Lord for the fulfilment of their desires as the reflection depends on the origual fourt of light for all its light and glory TEIRD KHANDA MANTRA I त इमे सत्याः कामा अनतापिधानास्तेषा५ सत्याना सतामनृतमपिधानं यो यो ह्यस्त्येतः प्रैति न तमिह दर्शनाय लभते ॥ १॥ Te, they alme, these Salyah true TNT Kamah desires Though true from before wangurit Anrilap dhanah anritz By falsehood or ignorance (apidhanah covered are not scen) aug Tesam, of them सत्यानाम् Satyanam, of the true desires Satam of good w Auram, falsehood igaorance i Apidhanam covering a Yah, Yah, who, who whatever relation syns daugliters friends, &c Hi, vcrily 979 Asya for bim, to him to one wlio is not free but deserves freedom Irah from this world a Prait goes to the other world Na not Tam, la m Iha, bere 2012 Dardanaya for the purpose of being seen a Labbate, 18 obtained Since these tme desires are hidden by a covering of ignorance, therefore, though the desires of the good are 1 ·VIII ADHYAYA, III KHANDA, 1, 2 533 always true (yet their manifestation is prevented), becauso there is the covering of ignorance Therefore, whatever (relation of this Jiva, who las not yet obtaiued lukti) goes from this world to the next, does not come within the scope of his vision. Even if he desires to see hiin -538. Note -An Objector say"Now this power called Satya Kima, namely haring all his desires tolilled, is it acetilental and a adventitious with regard to the released sopir It cannot be accidental for release is defsed to be a state in which there is nothing adventitious Mor 19 t natural and innate condition of the goal to be a Batya Kama For if it were so, then all the desires of non freel sools would also becaune true to this we reply that the desires of overy Boul, deserving rcloase, apo such that they will come to be trud at some time or another His every desire 5 really a true desire, bot its manifestatiou 1 prevented, because there is a covering of falsehood This falsehood or ignorinoe prevents tho manifestation of the wall Therefore this unreleased soul, who is on the path of release, doce not at once and his desires realised $of Nis ancestors die and even the desires to see them, he cannot sco them, because of thas covering of Ignoranco MANTRA a अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न लभते सर्वं तदत्र गत्वा विन्दतेऽन ह्यस्यैते सत्याः कामा अनृतापिधा- नास्तद्यथापि हिरण्यनिधि निहितमक्षेत्रज्ञा उपर्युपरि संचरन्तो न पिन्वेयुरेवमेवेमाः सर्वाः प्रजा प्रहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि प्रत्यूढाः ॥ २ ॥ q Atha, now. à Ye, who. Cha, and, orta Asya, of this non-released soul & la, in this world a Jivan, are livme Ye, those, whic, Cha, and.ger: Pretan, are dead, az Yat, what Cha, and wa Anyat, other than these namely perfumes, garlands, food, drink, &c * Ichhan, desiring. Na, not, a Labhare, he obtains (mvariably) * Sarvam, all. Pad, thal. 47 Atra, liere, in the world of Viņu. TT Gatva, going fira Vindate, he ohtais w Atra, lere 19 the world of Visnu, HI, because Asya, of tins Mukta-jiva à Ere, tliese. Ta Satyah, true 4747 Kamah, desires having taken thought forms, become manifester wat AT ANTIpidhanah, covered by falsehood or ignorance Ha lat, that auf Yatha therefore, as, ufa Api, even. ffrourator Haranyanadhim, a golden treasure FATETE Nihitam, hidden, placed Ta Aksetrajñaḥ, people not knowing the place, stavit Upar Upari, over and over again, 95% Sancharantab, walk Na, not, RI Vindeyub, knox, Evam, thus, Eva, just so * Imah, these i Sarvao, all. Prajah, crcatures * Aharahah, ·534 CHHANDOGYA-UPANIŞAD. goes there day after day Tyne Gachhantyah, going. h Etam, this, watch Braltmalokam, the world of Brahman, the lotus in the heart where dwells the Brahman. Vışqu lokam. Na, not, FRA Vidanti, know, discover. A Anțizena, by ignorance, by falsehood Hi, because, see Pratyodhali. covered 2. As regards the non-released soul of the deserying, all his desires exist in perfect fruition in the world of Brahman, whether they relate to those who aro living, in this world, or have departed hence, and whatever else, he desires but does not obtain now, he obtains them when he Here, verily all his desires become realised. (But before his release they were still axisting in thonghtforms) but covered by ignorance (and hence he did not see them) Just as some golden treasure may be hidden under ground, but the people, who do not know the spot where it is hidden, may pass over it again and again, without discovering it; exactly like this are all these crcatures, who go day after day (in their deep sleep), to this world of Brahman, but do not discover Brabman, because their sight is covered by the veil of ignorance.--539. MANTRA 3 स वा एप श्रास्मा हृदि तस्यैतदेव निरुक्त५ हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्ग लोकमेति ॥ ३ ॥ Sab, he Vai, verily 591 Esaḥ, this, WT Atma, the Supreme Self Hrdi, in the Ether of the heart #ta Tasys, of his, pare Etat, this Eva, just. fra Nuruktam, etymological explanation of Ilsdı, in the beart, अपर Ayam, this इति Ith thus तस्मात् Tasrmat therefore हृदयम् Hai dayam, He is called Hidayam It Aharahah, day after day. Vai, Verily. FEITE Evamvit, thus knowing AGE Svargamlokam, Heaven world. Et, goce 3 'That Supremo Self verily abides in the Ethor of the heart, and therefore He is called Hridayam), the etymology of wluch is this-He is called Hridayam, becnuso, He abides, in the heart Ho who knows Him thus, gocs day by day when in decp slcop) into the leaven world-510.

·VIII ADAYAYA, III KEANDA, 4, 5. 335 Note:-This gives the explanation of the word Hridays. It has three meanings. First it means the heart; secondly it means that which 18 in the heart namely tho ether in the heart, thirdly the Ruler of the heart, the Lord Him. Bell. The root Aya meaus to go, ta rule, thus bpd plus Aya equal to hridaya. MANTRA 4 अथ य एष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुप- संपद्य स्वेन रूपेणाभिनिष्पद्यत एप श्रात्मेति होवाचैतदमृतमभय- मेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति ॥ ४॥ मथ Atha, now. Yah, what, the Adhikari, the elect एप. Esah, this, सम्प्रसाद Samprasadah, the person who has received the grace of Vishu, completely HAI Asmat, from this शरीरान Sartrat, from the body, from the final body समुत्याय Samutthaya, having risen out, परम् Param, highest ज्योति. Jyotib, light उपसंपन्य Upasampadya, having reached स्वेन Svena, by his own. रुपेण Rapena, by the form. अभिनिष्पद्यते Abuntspadyate, obtains Manifests. एष Esah, tus. मात्मा Airma, Atman The Supreme Sell. इति Itn, thus. Ha, verily. उवाच Uvacha, said. Rama sad, एतत् Etat, this. अमृतम् Amari. tain, immortal अभयम् Abhayam, fearless एतत् Etat, this बड़ा Brahma, Brahman [ti, thus तस्य Tasya, to him Ha, verily, Val, venly पतस्य Etasya, of this ETU. Brahmanah, of Brahman FTH Nama, name. सत्यम् Satyam, true. इति !, thus 4. Nor the elect who has received the grace of Vişņu completely, riscs from out his (final) body, and reaches the Highest Light, and appears in his true form, verily He, the Lord is the Sell, thus spoke (Rama) He is the Immortal, the Fearless, He the Brahman And of that Brahman the name is the True, Satyam -~-541. MANTRA 5. तानिह वा एतानि त्रीण्यक्षराणि सत्, ति, यमिति तद्यत्तत्तद- मृतमथ यत्ति तन्मय॑मथ यद्यतेनोभे यच्छति यदननोभे यच्छति तस्माद्यमहरा एवंवित्स्वर्ग लोकमेति ॥ ५ ॥ इति तृतीयः खण्डः॥३॥ नानि Ten, that, these Ha, venly. वै Vai verily एतानि Etans, these. बीपि Trign, three अक्षपणि Alsarapr, syllables सत्-ति यम् Satti-yam, the syllable Sat, the syllable Ti, the syllable Yam इति lu, thus सर Tad, that यन् Yat, which सत् Sat, the syllable Sat Ind, that. अमृतम् Amriram, immortal, 9 ·536 CHHÅNDOGYA-UPANİSAD the Mukta Jivas Atha, now Yat, that, which for Ti, syllable 1 HQ Tat, that is Martyam, the mortal the bound Jivas, passing through transmigration 74 Atha, now Yal, wlio o Yam, the syllable Yam a Tona, by that Ubhe, hoth, the released and non-released souls यच्छति Yachchhatı, binds, coutrols Yal, who wa Anena bj tlus Ulle both, the released and non-released souls 431 Yachchbatı, binds FIC Tasmat, therefore, aq Yam, it is called Yam 2 Abarahab day after day, daily Vai, verily, Pala Evamvit, he who knows thus fuaiterie Svargamlokam, to the heaven world Eti, goes. There are verily these three syllables in the word Satyam, namely Sat, Tı, Yamı That which is the syllable Sat signifies the immortal (the released souls) That which 18 the syllable Ti signifies the mortal (non-released souls) That which is the syllable Yam signifies with that he controls both, (released and non-released souls), and because He controls both, therefore, He is called Yam He who knows this thus, goes daily to heaven world, in his deep 5 sleep-542. MADIVAS COIVENTARY, It In the condition of Mokti, tho Jiva becomes a Satya Kama then he is a Satya Kama before Muht also, for Mukta 13 a state in which the Jiva attains the four staturo of his anfoldacat. The Bukti only manifests qualities which wero Jatent in tho man And which form bis true patare. Therefore, before Mukti also tho dira ought to manifest the condition of Batya Kau Bat le doce not do so what to its reason? To this the brati roplies Imo Hatyah Amih Anpitapldbinah. these truo dopires aro covered up lwy falochood, namely nescience Therefore the Commentator cxplains this - "I'Lerefore, those who are elect and deservo 10 get relcaso aro Satya Klimas even before their release, and their desires are ever fulfillod, esen before thoy get release, but the ſullinent of these desires are not gible on account of ignorance Therefore all ignorance 18 called Anita now-rigliteousness, pon knowlçige, for the word Rita means knowledgo also, becaci so zt is derise from the root Ri to go, to know Tho ctect orca before his relea56, create thought-forous of all bts destros, thero forma are not visible to him owing to bls want of derelopment. Therefore when ho gole reiche, be is surrogaded by the bearea, which to bad created by his thoughts Bad desires, for bio dealrce aro noter toni fuc T'lscrefore, if he tools to see his desires, the rulog tlat lic cannot sco them, so long as ho has not allained Juku, but when to attaing Alakli nad goes to the world of the Lord, Lo sees all the desire fulfilled Them he sees them all, ready existing from belors, and standing to Wcicono luin, ·VIII ADHYAPA, IV KRANDA, 1. 537 7 Now the Commentator explains the verse where it is said that people go in deep sleep to Brahman but do not know him It is owing to ignorance alone, that in deep sleep people constantly go to the Lord Madhava, but they do not see him This Visnu is called Hridaya because He dwells in the heart. Thus koowing always Vişnu, as having the name of Hridays, and going to the world of Visņu, and attaining all the fruits of his good deeds, be reaches Vişnu then and in this way. He alone is called Samprasada on whom Visnu is perfectly gracious, such a being after his death reaches Kcsava, and attains his own true form (Svarupa) The Lord of India is the Supreme Belf, through those grace, the freed Raul atlaius les true form. This said the Goddess Raro, seeing the Supreme State (Voſpu) The word Satya is a compound of three yords Sat, Ti and Yam. The word Sat means all Mukta Jivas including Sri, the immortals, the word Ti refers to the non-muktas, the mortals The syllable Yarn means the controller. The lonl Hari controls the released and the bound souls; therefore He is called by the word Satyam, the controller of the Sat and T. J FOURTH KHANDA. MANIRA 1. श्रथ य श्रात्मा स सेतुर्विधृतिरेपां लोकानामसंभेदाय नैतर सेतुमहोराने तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुप्कृत५ सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येप ब्रह्मलोकः ॥१॥ 4 Atha, now. Yal, who, what Atma, the Sell, dwelling within the lotus of the heart, #Sal, He Setuh, the bridge, the refuge, the bond, from the root fer to buod na Vidhruh, strong, the support Esam, of these Terre Lokan. of the worlds Frigo Asambhedaya, o order to separate, in order that they may not be confounded, that they may not burst or break up Na, not * Etam, thus 57 Setum, the bridge, the Lord, the reluge. wità Aliorätre, day and night FC Taratah, crossover, surpass. produce any change. 4 Na jarà, not old age a Na matuh, not death Tran Na Sokah, not gue #7T9 Na sukritam, neither good work 45977 Na duskſitam, nor evil deeds, Sarve, all. 745 Papmaua), sins, evil doers OR Atall, from Him, from the Lord fra Nivartasite, turn back, VYTAT A pahata pap 1, He is free from sins. Hi, verily, because Eşah, this Aga: Bratimatokalı, Brahmau, the Great Refuge, ·538 CRHÅNDOGYA-UPANIŞAD. The 1. This Self is a Bridge (refuge) and a support, so that these worlds (may be kept in their proper places and) may not clash with each other. Night and day do not pass that Bridge, nor old age, nor death, nor grief, nor the good deeds, nor the evil deeds (of mon). All evils turn back from Him, because He is free from all evil. He is Brabmau the Grent Refuge.—543. MANTRA 2. THIET VAR H tezismat: सन्ननन्धो भवति विद्धः सन्नविन्द्वो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एतर सेतुं तीर्वापि नक्तमहरेवाभिनिप्पद्यते सकृद्विभातो वेष ब्रह्मलोकः ॥२॥ For Tasmat, therefore because he is free from sin Vai, verily, par Etam, this 1789 Setum, Bridge, Bond, froni root fe to bind. connecting link, Refuge. Tiriva, having crossed feverything else) pu Andlialı, blind (through ignorance). UE San, being. Wy: Anandha, not blind (free from ignorance). Ta Bhavatı, becomes fr Viddhal, woundcd (by harsh words) T2 San, being af Aviddhaḥ, not wounded. wafa Bhavati, becomes, gardt Uptapi, suffering from illness ETT San, bcing yat Anupatapt, free from illness a Bhavati, becamcs Fring Tasmat, therefore, because the released soul is free from sin, and has obtained the grace of God Vai, even alope, verily gay Etam, this re Setum, cowards the bridgc. oftaf Tirtva, leaving crossed everything else 19 Ap, also Naktam, night ** Abal, day. Eva, cven, alone, just ata Adlie nispadyatc, turns into, becomes BTT Asakrit, perpetually, forra: Vibhatab, Inging f Hi, verily Eva, justo. Esah, tlus, Aathi Brahmalokah, Brahiman, the Great Refuge 2. Therefore, having crossed everything else, when ono goes to this Refuge, if he is blind, he gets leis sight; if ha is rounded, lic gets healed, if lo is nflicted ho gets peace. Therefore, then that Refuge is reached, after having crossed everything elso; tho night becomes also verily turned into day, for it is perpetual light there. (Such is this Brahiman, the Great Refuge) This world of Bralimna is lighted onco for all.-511. Note-paro adbisa tereo Khands IT, Torto ·VIII ADHYAYA, IV KUANDA, 3 539 MANTRA 3 तद्य एवैतं ब्रह्मलोकं व्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्म- लोकस्तेपाय सर्वेषु लोकेषु कामचारो भवति ॥ ३ ॥ इति चतुर्थः खण्डः ॥४॥ FF Tad, that, there, among the elects & Ye, those who Eva, alone. 887 Etam, this is that Brahmalokam, Bralunan the Refuge of all: une Brahmacharjena, through celibacy, or through devotion to the Supreme Brahman with mind, speech and deed through theosophy, wfR Anuvindants, attain aire Tesam, for them Eva, alone 0 Esalı, this are Brali. malokah, the compassionate look of Bralunan, the grace of Brahman ma Tesam, for them Sarvesu, in all with Lokesu, 10 the worlds, for wlich he is fitted. ATT Kamachårah, ſieedom of movement मदति Bhavati, bccomics 3 Among the elect, those only reach this Brahman, the Refuge, who understand Divine Wisdom (for Bralımaloka is obtained by Brahmacharya alone) For them alone is the graco of Brahman, for them is the freedom of movements in all the worlds (deserved by them) -545 Note-Brahmacharya here does not mean celibacy alone, but that which leads ona (char) to Brahman-he Divine Wisdom – Theosophy Tho beat khanda would explain this further, otherwise, to say that celebzey wag the only way of gettlag Salvation, would be against all the other teachings of the scriptures NADHVAS COMENTARY The Lord 19 called Setu or bound, berruse the whole universe is bound or regulated by Hom (He sets the bounds to the worlds and fixes their paths which they do not trapsgress) A man crossing everything else (discarding everything), and being free from all faults, goes towards this Bound The Lord is attainable througl Brahmebarys, performed with mind, speech, and deed: The knowledge (Charana) of the Supreme Brabman, is called Brahancharya, or Divine Wisdom By this Brahamcharya or Divine Wisdom, they may go to the worlds of Brahman or Brahmaloka For them is the Brahmalola, which also means tho Daino Vision, the Bentilic Vision The word Brahmaloka meaning Beatific V18!Okt, is so called, because the released see (Loka meaning to looke, to see), und Bralımı means tho God, the state in wbich this Vision of God 79 obtained is called Brahmaloka (Or because the Lord looks upon tho released souls with His great Grace, therefore it is called Brahmaloka) Of course, Brahmslola means also the zorld of Brakman, the bearents worlds like Yakunthe, de ·540 OAHANDOGYA-OPANISAD Note-The two most faportant words in this khanda are Betu and Drahmacharge The Seta is not to be crossed bat approached-10 one can cross Rrahman-H0 Hrusell is the goal Therefore the translation "Le who crosses thus Brıdgo" Is Won The object of the vorb taratl or tırlia is not Seta, but anyat to be supplied The word Seta is governed by some proposition and verb like * going towards Tha meaning is - "going towards this Setu or Keluge, alter having crossed every eyil, &c 'Similarly Drahmacharya--the science of reaching God does not mean here celibacy or velio 8tody FIFTH KHANDA MANTRA 1 अथ यद्यज्ञ इत्याचक्षते व्रह्मचर्यमेव तद्ब्रह्मचर्येण होव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तब्रह्मचर्येण ह्येवेष्टात्मानमनुविन्दते ॥ १॥ U2 Atha, now becausc wisdom is the way to salvation यत् Yat, what 26 Yazmalı, sacrifice literally 4+ through which one knows (ya) the wisdom (1) mô Ies, thus unà Achalsate, say the wise 2017 Bralımachar yam, devotion to Bralıman, the divine knowledge, theosophy Eva, alone. HT Tat, that 25 Brahmacharyena, throngb Theosophy through the Brahmacharya of deed and speech. Hi, verily Eva, alone, o Yall, who Etter Jaata, knows, the knoser Tam, that. FAR Vindate, obtains. #4 Aths, now Ynt, what, wi Istam, sacrifice, through which or by which anythog is desired (ichchhatı). That which creates, to know God is Istam, - hence Divine Wisdom te It thus wuga Áchaksale, say the wise. 1959 Brahmacharyam, theosophy the Divine Wisdom. * Eva, alone, even. Tat, that im Brahimacharyeņa, by Theosophy or Duine wise domn H, verily 17 Ev2, alone 174 statminam, the good of his self Having searched the Self. frAouvindate, obtains 1. Now, that which the wise call Yajia sacrifice) is verily the Divine Wisdom, through Divine Wisdom, tho kroner obtains the Lord Similarly, that which the wiso coll Islam is also the Divine Wisdom For having desired the Solf, he obtains the Self-546 Mate-Thalast terao ottbo last chapter declare that those only reach Drabnian who practico Brahmachary. This word gonerally means celllaey, bot it lg not to wo taten la the monkh-to for Irabmacharya in ita restricted steann le not to only made of obtaining the Lor! The present chapter therefore, orplain the troo meaning of the worl. Brahmacharya mmes Drino Fialogt, and thus incledes 1afda and Ing. lada alno do not mean rxcrifice here hat Visitors. It corone from the root Ya to go, to unor #4444 and Anth, Malom The whole word Y.J&R HAS that by which the Omolocicat

·VIII ADHYAYA, V KHANDA, 2, 3
541
Is reached and bence it means Dirino Wisdom Thus Yajusm has literally the same
meaning as Braburcbaryam that by wbich Brahman 18 reached Similarly the woni Ixtam.
scoerally menng serlfice but here it means Divine Wasdom and it literally means
"that by which one desires (dchcl hati) to Inor Brahman" Thus Islam neuds also inter-
ally the Divine Wisdom or as the bruta puts it, Istvi Atmadan bavog deaired all
desires 14 having transcended all desires etc be obtalor the belt Thus Islam also
means Divivo Wasdon or the instrument of getting rid of all desires
MANTRA 2
.
श्रथ यत्सत्रायणमित्याचक्षते व्रह्मचर्यमेव तब्रह्मचर्येण ह्येव
सत श्रात्मानस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव
तब्रह्मचर्येण होवात्मानमनुविद्य मनुते ॥ २ ॥
44 Atha, now यत् Yat, what
सवायण Sairayanam the sacrifice called
Satiraya ia, literally tl at by which the Lord called Sat is obta ned as ones
saviour (trana) इति Iti, thus वाचक्षते Achaksate, say the wise ब्रह्मचर्यम Brah-
macharyam the Divine wisdoin Eva, alonc HT lat that बझपख
Brahmachary cna through the Divine Wisdom RH, verily for Eva, alone
सत Satah from the Sat, from the Lord प्रामन Armanah of the Self नाम
Tranam, safety, salvatin पिन्वते Vindaie obtains 4 Atha 130W
यत् Yat,
what मौनम Maunam silence इति In thus पाचचते Achaksate, say the wise
TEA Brahmacharyam Divine Wisdom 17 Eva Alone on Tat, that
warga Brahmacharyeqa, through Divine Wisdom & I, verily Eva,
alone wrHITE &tmanan the Self the Lord of Anuvidya, having known
मनुते Manure, meditates, knows Indirectly or knows directly
2 Now what the wise call Sattrayana 1s also Divine
Wisdom, for by Divino Wisdom alone, he obtains from tho
True, the salvation of his self Sımlarly what the wise call
the vow of silence is really Divine Wisdom, for through
Divine Wisdom alone, one after knowing the Lord, becomca
absorbed in meditation and becomes silent --547
Note --Thus Sattrayana and Alauda dascipl neg l terally mean Duvide Wisdom
MANTRA 3
श्रथ यदनाशकायनमित्याचक्षते व्रह्मचर्यमेव तदेप ह्यात्मा न
नश्यति यं व्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते बृह्म-
चर्यमेव तत्तदरश्च ह वैण्यश्चार्णवो ब्रह्मलोके तृतीयस्यामितो
दिवि तदैरंमदीय सरस्तदश्वत्थः
सोमसवनस्तदपराजिता
पूर्वह्मणः प्रभुविमितः हिरण्मयम् ॥ ३ ॥

·542 CHANDOGYA-UPANISAD. 379 Atha, now at Yat, what are249 Anasakayanam, the vow of fasting altı, thus Men Åchahsate say the wise a Brahmacharyam, the Divine Wisdom 5 Eva, alone a Tat, that. 4 Esall, this, a Hi, verily, Tht Åtma, the Self Na, nol fa Naśyati, perishes. Yam, what, whom gety Brahmacharycņa, through Divine Wisdom TFT Anuvindate, He discovers अथ Atha, now यन् Yar, what आरण्यायनम् Aranyayanam, tlic vow of living in the forest Iti, thus FNER Acha sate, they say kceria Bralımacharyam, the Divine Wisdom R Eva, alone e Tat, that. Tat, that, Araß, called Araḥ or enemy. Cha, and Ha verily Vai, verily 14 Nair, called Nya), Cha, and word Arpavau, tuo lakes ART Bralımaloke, in tlic Brahman World Fatura Tritiyasyam, in the third (7. Itali, from thus • from Meru. Pera Divi, in the Heaven, in the Svetadvipalat, that, therc ata Airam, full of Laksmi called fra, some say Avram means wine of the tree called Ira. Madıyam, wine, exhuleraling: cnchanting H Sarah, lahe te lat, that there waru Afvatthah. the tree Afvalcha, Not one tree, but ross of such trees, 6 Samasavanah, showering Soma or Nectar, Ambrosia exuding Asvartha trees. Tat, thai, there. Ta Aparajica, called Aparaji. Pab, city a Bralsmanah, of the Lord a 'rabhuvimitam, made by the Lord हिरयमय Hiranmayam, solder. The word "couch' should be supplied to complete the sepsc. 3. Now what the wise call Anasakayaņa or fnsting vow, that also is the Divine Wisdom, for this Self does not perish ; therefore it 18 called Anâsak (non-perishing) Since this Imperishable is reached through Divine Wisdom, it is called Anâsakâyaņa, namely, that which leads to the Imporishablo Similarly what the wise call " the vow of Forest life," that also is Divine Wisdom, for Divine Wisdom is called Aranyayanā or the leader to the Ara and Nya, because it teaches about Brahman, called Aranya or the Silent One. Ara and Nya are two lakes in the world of Brahman, in the third heaven from hence (Meru) There is a lake where dwells the enrapturing Irå (Laksmi), there are the asvatila trees that shower the Soma juice, there is the city of the Lord called Aparâjitâ, and in it the throne, built by the Lord, and called Prabhuvimitam, which is all golden-548. Note-Tho existence of tho lakes called Am, and 152, of the tank called Alramadıya and the true that showerg Hom), and the city Invincible and the coach called Prabhne viruitam is mentioned in the KausitaBrahmana Drapirad"Ia thuis Brahms joka therd aro the lake nared sin, (consisting of evu passions), tho comenta called Yezilha ·VIII ADUYÁYA, IV KUANDA, 4 10 *14 11 DIADOS (destroying the good), the river dimed Vljari (giving frodom from old ago) tho trco called Ilya (uko tho earth) tho city naocd ilaljaz ( with bigh banked reservoirs of water), the bailding named Ararajitam (impregnable) of which Indra and Prajapati arc gate-keepers the council chamber called the Bibhu (all-peryadiog), the throne nimed Vichalsbana (full of wisdom) n couel Damed Amitaajs (of infinite splendoar) (Brahoin') consort named Manasi (tho dellguttal, 4. en Nature) aad ker selection Chakşagi (probably the individaal goal), who both ears the creatares hko flowers," Brahmacharya when pental, includes the mental gaenfee or Yajīt, the mental Ista, &c. In fact tboso words Yajia, lata, &c, when analysed lead to the same meaning 29 Brahmacharya. Tha following table shows it Brahmacharya Leading to Brahmara, té, Divine Wisdoa. Tafia Leading to the Omniscient Ya+ja. 15 Transcending desire or tho object or search (Eşana or Ichenha) Baltrayans Leading to Sat, the Saviodr. Meditatios (Al anaon). And akiyana Leading Lo the Y'a purishable (Auzdaka). Arayiyana Leading to Ar and Nya, Thus tho mental Brahmacharya is Divine Visdom; aod when Yajda, &c, are performed mentally, they must be perfurued in this spint But when Yay fia, &c, are performed by deeds and speech, the mentalidou should not be absent. Tha Svetadvips is tho thun leavea trou tho worldly heaven, namely, from Meru, In thua votadvipa are theo lakos, trcos, places, &c. The word Airson means also con- Bugtig of Irior Lakşmi, for Ire is another name of Laksmi. The word asvattha means tho groto of Afrattha trees Bona sarana beads dripping nectar. MANTRA 4. तद्य एवैतावरं च ण्यं चार्णवौ व्रह्मलोके व्रह्मचर्येणानुवि- न्दन्ति तेषामेवैष व्रह्मलोकस्तेपाए सर्वेषु लोकेषु कामचागे भवति ॥४॥ इति पञ्चमः खण्डः ॥५॥ Hey Tat, there, therefore Ye, who Eva, only. Råt Etau, these two, se Arar, called Ara. Cha, and. Vai, verily. Ta Nyam, called Nya Cha, and more Arnavau, two lakes. Font Brahmaloke, in the world of Brahman. Ter Brahmacharyena, through Divine Wisdom, न्ति Anuvindanti, they obtain hery Tesám, for them. Eva, only tre Esah, thuis : Brahnalokah, the world of Brahman T Tesår, for them. uis Sarvesu, in all ang Lokesu, a worlds 1991. Kamachårah, freedom of movement. @ Bhavati, becomes 4. Therefore, those who obtain through Brahmacharya these two lakes called Ara and Nya, which are in the world of Brahman, they yerily get this Brahma world, for them is tho freedom of movement in all these worlds —549. 10 ·544 OHHANDOGYA UPANISAD MADHIYAS COMENTARY In this khanda tho seripture touches that Yajna Islam Sattram dc, arc said to bo Brahmacharya or Divine Wisdom The Commentator now sbows low the literal meaning of these words lead to the sense of Divine Yisdom The words Yvíaru, Istar, Sattrum, Taunun, Anasikây anam, Aranyi. yanam all mean the knowledge of the Supreme Brahmoa, the Divine Wisdom In the world of the Supreme Brahman, in tho highest region called the Svetadvipa, there are two lakes called Ard and Nya, thcse Divine lahes are full with the sweet waters of knowledge and blas: The description of theso lalos as alled with tho waters of wisdom and bliss above that they are really made up of the essence of Lakadi An objector aays it is not propor to say that the Brahmaloka is the white Island or Srctadvipa Because it is described in this n9 being the third region from this world and therefore this white Island la the Third Jeayan of Indra But the white Islal 19 a tarted in the Ocaan of Bilk How do you reconcile this apparent conflict? Is it in the third Ilcavon from Bero namely 18 it in the Byarga of Indra Or is it in the Ocean of Acilk? To the pume Toplice - As much as the worll of Indra called Svarga 19 biglı away from this world, so inuch higher than the world of Svarga ss the Svetadvipa (from the world of Svarga) Tho phrase Tritiyasyam Itah Divi meatus thug in tho third Ileaven from Avarga 10 tho Syarga teelt is third from this In thet Svetadvips is a tank full of wine and all sorts of eatables And there are trees called Asavattha which constantly shower Noctar There is the Divine city of Vişnu called Apauajite Thoro 18 the couch of Visnu called Vimita made to the size of the Lord (infinite), made of Divine Gold of mental matter (Chit-surarņa), which is in the from of Laksmi Note-Is the matter of the Heaven world the body of Lal? It is called Chit mattor or matter made of mentality This Vişnu dwelling in the Svetadvipa as called Paryanka Bralı man or tlio Lord God of the Coucli of splendid glory Note-The doseript on of this Couch as given hero and in the Kanataki Upan show that it is a Drama played in ancient Ind a something on the lines of modern Free Masonry The world of herren is represented as guarded by the gate keepors the tuner and enter Guards The soul cannot enter hoaren till at angrera properly the quostrona put by these wardens The person who glees 1 + gat abster to tho warden of tho Moon (something like the junior warden is allowed to eater) The Upanipad says but if a man does not give the right answer then the Moon rejecta bum and that Boul is rebora again. The question which the loan puts in this Who art thout The proper answer to this is given in the Upanişad already mentioned in these words - From the wise moon who orders tho seasons when it is born conssting of Atteen parts from the moon who is the home of our cacestors tho seed was brooght This need ·VIII ADHYAYA, VI KAANDA, 1 545 even me, they (the Gode mentioned in the Panchiguiridy) gathered up in an active man and through an activo ban they brought me to a mother Then I growing up to be born, 4 being living by months, whether twelvo or thirteen was together with my father, who also lived by (years ol) twelve or thirteen months, that I might either Loow it (the true Brahman) or not know it Therefore, o ye Beasong grant that I may attain immortality (nowledgo of Brahman) By this my true trying by this my toll (beginning with the dwelling in the moon and ending with my birth oa carth) Ian (like) a season, and the child of the seasons Who art thou ? The sage asks again I am thou he replies Then he sets bw free (to proceed onwaru) The fretadvfpa is the place where all must go in order to get their initiation from the great Master SIXTH KHANDA MANTRA ! अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा श्रादित्यः पिङ्गल एष शुक्ल एप नील एप पीत एष लोहितः ॥ १॥ V Atha, now at Yal, these which gar Etah, these u Hrdayasya, of the heart arra Nadyah, vessels called Pragala, Nandini, Ida, Vasrika and Susunna. Al Taḥ, those faites Paigalasya, of tlic Brown, of Sankarsana bu Animnaḥ, of the subtle, the Lord in his atomic form, dwelling within the Jiva faares Tistbantı, exist Ta Suklasya, of the white, of Vasudeva sfart Nitasya of the Blue of Aniruddha Hari Pitasya, of the Yellow, of Pradyumna watu Lohitasya,' of the Red, of Narayana. tfit It, thus ft Asau, that Vai, verily ac Adityah, of the Lord in the Sun called Adityah, because lie attracts (Adana) M Pingalaḥ, Brown, Sankarsana, Esah, this # suklah, White Vasudeva Esah, this fa Nilaḥ, Blue, Aniruddha Esah, this wa Pitah, Yellow, Cradyumna Esah, thus af Lohitah Red, Narayana 1 Thore are five vessels of the heart, in which dwell the five forms of the Lord in His subtlo aspcet - In the vessel called Pingalâ, dwells Sankarsana having Brown colour, in Nandni, dwells Vâsudeva having White colour, in the Ida, dewlis Auruddha having Blue colour , in the Vajrika, dwells Pradyumna having Yellow colour, in the Susumna, dwells Narayana having Red colour Thus one should meditate on the Lord There is also the sun, in these vessels, and in that suu in tho heart, one should also meditate on these five forms Brown, White, Bule, Yellow, and Red—550

·546
CURANDOGYA UPANISAD
MANTRA 2
तद्यथा महापथ श्रातत उभौ ग्रामौ गच्छतीमं चामुं चैव-
मेवैता प्रादित्यस्य रश्मय उभौ लोको गच्छन्तीमं चामुं चामु.
प्मादादित्यात्प्रतायन्ते ता आसु नाडीषु स्मृप्ता आभ्यो नाडीभ्यः
प्रतायन्ते तेऽमुष्मिन्नादित्ये स्मृताः ॥ २॥
तत् Tat, that थया Yatha, as महापय Mahapathah, a highway. भातन
Atatah, long stretching Tी Ubhau, to both मामी Gramau villages गच्छति
Gachchhati, goes इमम् Imam, to turs च Cha, and असुम् Armum, to that प
Cha, and एवम् Evam, thus एवं Eva just एता Etah, these आदित्याय Adit-
yasya, of the Sun 4 Rasmayah, rays i Ubhau, to both arhit Lokau,
worlds mest Gachchhantz 50 594 Imam, this Cha, and 54 Amum,
that, Cha, and मुभात् Amusmal, from that प्रादिस्यात् Adhyar, from the
sun, from the forms oftire Lord with the sun प्रवाषन्त Pratayante, they start.
They pervade # Tah they सासु Asu, in these माडीI Nadisu, In the
vessels Thr Sriptab, entered gone थान्य Abhyah from these nadis, from
the forms of the Lord dwelling in the Nadis fisher Nadıbhyah, from these
vessels प्रतायन्ते Pratayante, they pervade, they start ते Te they the rays.
WEn, Amuson, in that ie Aditye in the sun Tan Sropptah entered
2 As a highway stretches to both villages from
where it starts to where it ends, similarly these lays of the
sun go to both worlds, to this one and to the other They
start from the vamous forms of the Lord in the Sun and
enter into the various forms of the Lord in these vessels of
the heart, again these rays start from these various forms of
the Lord dwelling in the vessels of the heart and enter into
the various forms of the Lord dwelling in the sun --551
Note-The Lord in the gun has fire forras 28 previously described in the Madbu
yldy The Lord in the Heart has also the same are forms as descrabed here Thero la
constant commanication between thcso Tbo rays from the solar Logos enter into the
heart and the rays from the Cardiac Logos egter loto the sun Thus there is a constant
interchange between these two Logol the Solar and Cardiac
MANTRA 7
तद्यत्रतत्सुप्तः समस्तः संप्रसन्नः स्वप्नं न विजानात्यासु तदा
नाडीषु मृप्तो भवति तन्न कश्चन पाप्मा स्पृशति तेजसा हि
तदा संपन्नो भवति ॥ ३॥

·VIIT ADHYAYA, VI KHANDA, 3, 4, 5. 547 Tat, there, this being so 4 Yatra, when I Etat, thus Jiva.g Supta), sleeps. 4: Samastah, all, withdrawing himself from the senses au Samprasannah quntly eposing, at perfect rest 4759 Svapnam, drcams, Na, not. antaa Vijänåts, perceives, og Ásu, in these vessels, and thereby into Visnu. Tada, then rett Nadisu, in the vessels, in Visnu, within the nadis. PR Ssiptah, entered a Bhavatı, becomes Tam, lum Na, not Kaśchaua, any oue, पाप्मा Papma, evil one सूर्णते Spridati, touches T Tejasa, by the fire of the Lord Ralli, verily, because ART Tada, then FC Samppannah, joined by Bhavatı, beconies 3. This being so, when this Jiva sleeps, being at perfect rost and all senses withdrawn (experiencing the joy of his essential nature), and sees no dream, then he enters into the Lord dwelling in these vessels and there no evil one can touch hiin, because he is protected by the Light of the Lord.552 MANTRA 4 श्रथ यत्रैतदवलिमानं नीतो भवति तमभित श्रासीना श्राहु- र्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावजानाति ॥ ४ ॥ * Atha, Now. Yatra, where, when SV Etat, this (knower of the Lord) at Abalımånam, feels weak, on account of illness a Natah, becomes, gets a Bhavalı, becomes TH Tam, to him Hr Ablutal, on all sides. wreta Asmalı, sitting. Åhuh, (thc kinsmen) say. -10€ Janası, knowest thou Ft Mam, me sare Janås, knowvest thou. HTE Mam, me fet Ttí, thus Sah, he Yávat, so long as We Astrat, from tbus. altre farirát, from the body, wara Anurantap, has not gone out. Bhavati, becomes afte Tavat, so long. X Janatı, he knows 4 Now when this knower of Brahman becomes weak on account of illness, he is surrounded by his kinsmen, who say “ do you recognise me, do you recognise me." as he docs not go out of the body, he knows them --553. MANTRA S. श्रथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूलमाक्रमते वाहोद्वामीयते स यावक्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खल्लु लोकद्वारं विदुषांप्रपदनं निरोधोऽविदुपाम् ॥५॥ As long स श्रोमिति ·548 CHHANDOGYA-OPANIŞAD. अप Atha, now E Yatra, when para Etat, this. WEATE Asmat, from this. utog Sarirar, from the body. San Vikramati, goes out ** Atha, then P Etaih, by thiese Eva, just alone Rasmibhılı, by the rays, by the solar rays existing in the vessels of the heart, which llumine the passage of these tubes. Geng Urdhivam, upwards. it Åkramate, he goes, # Salı, he, the wise g Om, Omtrain, thus Tr Vaha, by the carrier. i e, by the vehicle of Om, namely by Vayu, through the grace of Vayu itu Udvåmityate, Attains the condition of Vama, called the Divinc Consciousness. # Sah, he, namely Vayu 17 Yavat, wlien, in order to lead him up from Ksipyet, throws off 47 Manah, mind, in order to take the ran away Tavat, then IGAY Adityam, to (Visnu dwelling en) Ilie sun oila Gachchhat, goes Pere Etat, this, Lord in the Sun Vai, verily Khalu, verely, Lokadvaram, the door to the world of Brahman fagura Vidusam, by the wise, of the wise, 198974 Prapadanam, La be walked through, to be attaued fatty Niradliali, scoppage. YR Avidusam, of the non-wise 5. Now when he departs from the body, he soars upwards by those very solar rays in the vessels of the heart, He through the grace of the vehicle of Om, attains the condition of Divine consciousness Wlien Váyu throws off the mind, he carries the soul upwards to the Lord, in the Sun which is the door to the world of Brahman. He is attained by tho wise, but 18 shut off from the non-knowing.–554. MANTRA 6 तदेष श्लोकः । शतं चैका च हृदयस्य नाड्यस्तासां मूर्धा- नमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क- मणे भवन्त्युत्क्रमणे भवन्ति ॥ ६ ॥ इति पाठः खण्डः ॥६॥ 1 at, on this Esah this PATTS Slokali, verse. Va Satam, one hundred. 7 Cla, and. at Ela one Cla, and, aga Hğıdayasya, of the Lord moyug in the heart 794- Nadyah, the vessele presided over by the Lord tara fasam, out of them uit Nordhanam crown of the head of FACT Abhintsrud, penctrates #7 Eka, one, namely Susumna ar Taya, by that, by the Susilmna Úrdhvani, upwards at Ayan, going van Amritatvam, Immortality. Pra Eli, gaes, atraias PET Visvanuauyah, the others to different directions in Utkramane, for departing. Hi Bhavanti, becomc 4 Vikramame, for departing. Bhavant, become ·VIII ADHYAVA, VI KHANDA 6 About this is the following verse -One bundred and one are the arteries of the heart; out of them one penetrates the crown of the lead By that vessel going upwards, it reaches the Immortal , the others lead to different worlds, if the soul passes out through them Yea to different worlds --555 MADIIYA S COVEYTARY In this Lhanda tho iro tubos or force vehicles of the heart, aro dcscrlbed. It la not the physical description of tYo arteries of the heart but of tho oro forze of Vigna oxisting in the heart in His most subtle aspect This Visan, called Parysoka Brabman, dwells in firo forms, in the essels of the heart These are the fivo atomic aspects of Vi nu dwelling in the fire Nadis or vessels In the central vessel called Sunn, 19 the form of the Lord 1zung red colour, and called Nuriyanı In the vessel called N1dınt, 19 the form called Vasudera, and it has wolto colour, and 18 situated in the front part of this ressel la tho vessel called Midgali is the form called Satılangana, and it has brown colour In the vessel called Vajrika is the form called Pradyumna, and it las yellory colour in tho vessel called lựa is the form called Aniruddha and it has blue colour In the Sun also are these five forms of the Lord The sun is called Aditya and the Lord in the sun is nlso calledl 50, because he is the adı or beginning, and becauso He periodes (tata) with Ilis rigs the wholo Solar Orb Thus all the solar rage are pert aded by tho Dirino Raya In the Lord dwelling in the lieart, in Mta five forms, in the various Vessels of the heart, aro Solar Rage also These Solar Rags aro interwoven with the rays of the Nadis The Jira is in the midst of these rigt nad within tho Jiva is the Lord Vişnit, regulating the Ju throngh all thesr rays When the Jirn is 01 erporered by the ribrations of the light mys (Tejas) procceding form Vrena lc 198aid to bo on deep sleep Viru is the chicle of Om therefore lle as called Omsic (Om sah) or tho carrier of Om Through this Om Yaç or Varu the Jira obtaing release, and proceeds upwards by the pleasant path called Villa The norel Vana means the condition of the Divine consciousness (Dissa Chudranz Bl: 113) ben Jézu desiring to raise up the souls of tke prous, throws attas lhe Janas (separates the soul frım Senas), then the Jira goes to Vi nu cille l Aditya turuugia this method of meditation. Thus It 19 in the Pargatka lpirini Tpte -At the time of death thr person who has been ontſtatlog on tho Lord wlista the heart, la tbeerthal described above qufto sko bal} through lo asip of sdga the ·660 OHUẢNDOGY A-UPANISAD. Great Neditalor, the Saviour This Vipa takes the soll up, and makes him attain the condition of you or Divine consciousness The goals of the wi80 only attain this consciousgess, when they throw off their mental body in other cases the throwing off of the mental body is a proludo to unconsciousness Tho majority of souls, who do not know the mystery of Vayt, reunain so this state or unconsciousness, when their Manas or mental vehicle drops doto The state of Panatya is only for those who know the secret of Om and of Vayu, tho vehicle of Om Amar mast become the worshipper of Vayu in order to get tho graco of the Lord, whoso bcloved son is layu, the meditator. SEVENTH KHANDA. MANTRA 1 य श्रात्मापहतपाप्मा विजरो विमृत्युर्विशोकोऽविजिघत्सोऽ- पिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासि- तव्यः स सर्वाश्च लोकानाप्नोति सर्वारश्च कामान्यस्तमात्मा- नमनुविद्य विज्ञानातीति ह प्रजापतिरुवाच ॥ १ ॥ Yali, who at Atma, the Lord called Atman, the Self #TEATTERI Apahatapapma, free from sin fars Vijarah, free from decay Perry Vimrityuta, free from death, faili Visokali frec (rom geteffateater Vijegliatasah, (sce from hunger ASTA Apipasalı, free from thirst सण्यकाम Salyakarnah, he whose desires are true TETSFY Satyasadkalpali, le whose will 13 true Sah, he vi Anvestavyah, ouglat to be searched Sah, he Fathura Vijynasıtavyah, ough to be known. # Sall, he a Sarvån, all Cha, and strena Loku, worlds külla Spnoti, altains saft Sarvan, all Cha, and THE Kaman, desires * Yah, who Tam, hum 1745718 Åtmanam, the Scuta Auuvidya, knowing, l'aving known through scrip tures &c, indirectly famula Világat, uoderstands by direct vision Iti, Ha, verilyarf Prajapatih, Prajapatıls, the four-faced Brahma a Uvacha, said 1 Prajapati ploclumed -"the Alman, who is free from sins, free from old age, free from death, free from grief, free from hunger, (ree from thirst, He bose desires are tme, whose will is true, He ought to be searched out, Le ought to be understood He, who has known that Átman indirecty and has also realised Him, attains all Torlds and all desires"-556 thus ·VIII ADIIYAYA, VII KHANNA, 2, 3 l MANTRA 2 तद्धोभये देवासुरा अनुबुधिरे ते होचुर्हन्त तमात्मानमन्त्रि- च्छामो यमात्मानमन्विष्य सर्वाश्च लोकानाप्नोति सर्वाश्च कामानितीन्द्रो हैव देवानामभिप्रवबाज विरोचनोऽसुराणां तो हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः ॥ २ ॥ . म Tad, that, with anu, in becomes tadanu-"after that," after " hearing that" Ha, verily उभय Ubhaye, both देवामुरा Devasurah, the Devas and Asuras, अन् Anu, afterwards, should be joined with the word tad ladanus then युधिरै Bubudhime, (knew, heard), attempted to understand le, they Ha, verily, Uchuki, and to Indra rurd Vii ochrana respectively Hanta, well plans, I Wira Aimanan, thic Ammari la Anvespamali, we shall search, we shall realisc. यम् Yan, whom SITE Atuam, the Sell of Anvisy, living searchied wią Sai vàn, all y Cha, and front Lokas, worlds. चाभीति Apnoti, ouc obtams, according to lus merit सान Sarvan, all. Cha, and. कामान KAman, desires इति !i, thus re Indroh, the Lord Indra. H, venly. एव Lva, a Var, venly, देवानाम् Devanam, among the Devas, for the sale of teaching the Devas. अभिश्यनाज Abhipravavraja, went out in order to acquire this wisdoin fra Vhochaualt the Asuia called Virochana. असुराणाम् Asuranani, among the Asuras, for the sake of teaching the Asuias, a Tau, these two <H1, lently. mutiara Asasiidavau, with out communicating with cach other, without being on ficudly cras. Lva, alone. समिपाणी Samitant, with acred fucl n their hands. प्रजापतिसकाराम Prajapatisah asam, to the vicinity of Prajapatta आजग्मतु Ajagmatun, they two came, 2 Then both the Deras and the Asuras attempted to understated this and said (to Indra and Vuochina respectively) " vell ve, wish to hnow the Atman, by knowing whom ono obtains all worlds and all desires India vent out to get this knowledge, in order to teach the Devas, and Virochana in order to teach the Asuras These two, without communicating with each other, approached Prajapati, with fuel in their hands -557 " MANTRA 3 तौ ह द्वात्रिशतं वर्षाणि ब्रह्मचर्यमूपतुस्तौ ह प्रजापतिरु- वाच किमिच्छन्ताववास्तमिति तौ होचतुर्य अात्मापहतपाप्मा 11 ·552 1 ONHANDOGYA-OPANISAD विजरो विमृत्युर्विशोकोऽविजिघत्सोऽपिपासः सत्यकामः सत्य- संकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाश्च लोका- नाप्नोति सर्वाश्च कामान् यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति ॥ ३ ॥ Tau, those, tuo Hi, serily, mW Dvåtrinisilam, ibiry-tuo azim Varsini, Sears 29457 Brahmacharyam, observing the vow of celibacy. * Usatul, dwele Tau, to those two Ha, verils of Prajapalili, Prajipats 5777 Uvicha, said fun kim, what art Ichchhautau, deserung Avistam, You two have develt licre sa lui, thus at l'au, those two Hi, then Úclatuh, stid Yah, who tant Atma, the Self TYGROTTA Apabatap1pm, free from sin fair Vijarah, free from old age, fice from decay freeg Vimrayal, fice from deaths für Vakakalı, free from grich graan Asghtsn], free from funger. 9991Apipasalı, free from this 439 Satyakamal, Ile whose desties pie true URTHEFT Satynsanih alpill, llc lose will truc & Sali, lic. tz Anvestavs all, ought to be searched Sah, le PSEU Vyynisil103n, ought to be known 3 Saly, he wai Sarvin, all y Lla, and ar Lal in world was Áprots, Hans We Surv111, all Clia, nud 07977 K110491, desire a lah, ako ['nin, flim ataq Alm um llic Scha Anurudya. know me, bawng 11e wn thougl scriptures de, udirectly विजानाति Vist- 11711, understands ta Itt, tlius 777 Bhgnal, of the Lord व Vachah speech at Vedajante, (Tlie Devis ind; tlic Asuras) desire to huon, FR Toni, tiat Aunan, the Lord runt Iel chlatau, neino desiring (10 teach them I learning from thicc) Avistamn, we two basc duct Itere Ibc proper grammatical form is altsv? Ilic use of the third person, instead of she first person slaws the respectful ferr of the Gurura ir, thua 3 The two duelt there for lurty-two years, olierung the son of celibacy Then Prajapati ashed thein--" for what purpose both duelt lore" They replıcd "tlio Detag and the Asuras clcsirc to knon that Self about wiliom you lase sau 'the Sell ho is fice from sin, froc from old ve, free from death, loc from gucf, frco from lunger, freu fron thuri, s lose desires are true, and wloso will 18 true, that man we must search, (liat im NO titust uulenst in! Ilo oltams all worlds, lie obtains all <l$144, who hormg intellecluills Online this Atmon nalne, him directly! You ne both Imse helt here lice cause we all lo hnon that Suli"-JJS Have you!

·VIII ADMAYA, VII KHANDA, 4 553 MANTRX 4. तो ह प्रजापतिरुवाच य एपोऽक्षिणी पुरुपो दृश्यत एप श्रात्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योयं भगवोऽप्सु परि- ख्यायते यश्चायमाद” कतम एष इत्येप उ एवेषु सर्वेष्वेतेषु परिख्यायत इति होवाच ॥ ४ ॥ + इति सप्तमःण्डः ॥७॥ A Tau, to tliose tuo, & Ha, veraly, then, sofá Prajapatih, Prajapati. AV Uvacha, 5ad (7 parable, to test the potuition of the two aspirants). a Yal), who Lsal, this (Lord whia creates tlie waking condition). TT Antar, within. asoft Aksını, In the eye set Purusall, the Purusa, possessing the sur Divine qualities, and called Vieva a Drisyate, is seen through Davmc vision. 9. Esill, this. Aun, the Sell. Its, thus. Ha, verily. 314 Uvicha, said, a. Etat, this. An Amritam, die immortal, the ever free dopra Abhayam, the fearless, te Etat, this. agt Brahnia, Brahman the full II, thus, This 74 Atha, then (Virochana again asks) 4. Yall, who. Wat Ayam, this. 479 Bhagavalt, Sır. y Apsu, in the waters. fiar Partklayate, is seen. Yalı, what. Cha, and, THE Ayam, tlns. wei Adarác, in the murror. 9 Katamah, who. q Esali, this. Iti, thus, Fsab, thus, 3 U, indeed, Eva, even. Esu, in these. Sarvesu, in all as Etesu, within feug, Panthhyayate us seen. a It, Chus Ha, verily. Uvicla, sand. 1 Prajapati said to them - The person that is seen in the eye, that is the Self This is what I have said This is the immortal, the fearless, this is Brahman" Vuochana said.— Sır, he who is seen in the water, he who is seon in a mirror, who is He?' Ie replied — He llimself indeed is seen in all these 559 Aotp--Prajumtncant by the words that person who 18 seen in tho eye,' the Lord as the Maker of the condition uf waking This aspect of the Lord is called Vieva It is 2 tbaseradition that He gives the power of vision to all Jivas, to sed external objects Vimchawi, however, takes it to mean the redoction seen in the pupil of tho cyo He, there foro asks" is the reflection seen in the water and tu thu tarsor als Brahman? Indra gives a gente to the same question but in the sense, the Lord heen 14 the water and in the mirror by a sage whogo interior vision is open to Lord Orahman? To this Prija pati replses, "the Lord is everywhere and is seen in all these This reply 18 perfectly true when taken in te haghost sense, but it 19 misleading, if taken to mean, that the relection seea ia the water or in the mirror 13 the Lord Vişnu BIADHVAS COMMENT BY In the previous chapter 10 was taught that Brahmacharya--the Device Wisdom 18 the mens of attaining release the next question is, Doce it yo release to all who aspire to this ·1 ONLANDOGY A UPANISAD विजरो विमृत्युर्विशोकोऽविजिघत्सोऽपिपासः सत्यकामः सत्य- संकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाश्व लोका- नाप्नोति सर्वाश्च कामान् यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति ॥ ३ ॥ 1 Vachal at 1au, those, tuo Ha, verily. Una Dvatrimsalam, thirty-tao Naira Varsini, jcars mangea Brilimacharyam, obscrving tlic vow of celibacy. Tarp ūsaruli, dwelt 12u, to those the Hi, verily refa Praj"prih, Prajapats 99 Uvicha, said form Kim, what it Ichchhau nu, desirung. any Avistain, You tuo lave duelt I crelts, thus lau, those two Ha, then Úclittuli, sud Yah, who 274 Atma, tlie Self 4694RT Apahupipin?, ree front sin ft Vjarah, free from old age, face from decay Fare Vinurityuh, ſice from deat! Park Visoko:, free from grief af Aviglitsah, free from hunger. 9TH Appasaly, free from trist ERIFF Satyah iman, Ile whose descaric truc सत्यराङ्कल Satyasankalpati, He wlose well is true Sub, lie Anvestavy all, ought to be scorched o Sah, le fafanufaa Vijjnásıtavyalı, ought to be known Sali, le Fr Sarvio, llia, and नोकान् Lokan nords in Apusoni, nilang at Sirvar, ali F Chs, qui Ara Kamis, dessres Yah, who game Him MATAR Amtiam, Ilie Sell nigaa Anuvidyn, knowig, havnog kluwe tuougli scriptures &c, indirectly faarata VyAnäts, understands T I, llius *747 Blingivath, or the Lord speech Vedayante, (The Devis udllie Asuras) desire to hrow Tam, 11:at Atman, the Lord it icl chhatau, we wo desting to teach them by lcaini ig fram thee) TTD Ávislan), wc two liave dwelt here The proper grammatical form is avátsva The use of the thurd person, instead of the first person shows the respectful fear of the Guru Te Iu, uus 3 The two dwell there for thirty-tuo years, obseruang the vow of celibacy Then Prajapatı asked them for what purpose have you both dwelt heze" They replied "the Dovas and the Asuras desire to know that Self about whom you have said the Self who is beo fron sin, fleu from old age, free from deatli, free from gnef, free from hungen, free from thurst, whose desires are true, and those will is true, that Atman we must search, that Atman ve Inugt understand Ile obtums all worlds, be obtains all desires, who having intellectually conceived this Åtmau realises lum ducetly! Now yo botlı have dwelt here because we wish to know that Self "-558 ·VIII ADIIYAYA, VIII SIANDA, 1 5.55 Elgitu KHANDA MANTRA? उदशराव आत्मानमवेश्य यदात्मनो न विजानीयस्तन्मे प्रतमिति तो होदशरावेऽवेतांचक्राते तो ह प्रजापतिरुवाच किं पश्यथ इति तो होचतुः सर्वमेवेदमावां भगव यात्मानं पश्याव पालोमभ्य वानखेभ्यः प्रतिरूपमिति ॥१॥ ar Udasaráve, in a cssel full of water. 2164 Atmanan, thic Sell. The body. Tu Aveksin, laving looked at Yar, what, limbs, &c # Ätnanah, of the Self, if the body and its various limbs #Na, not Aurat Vujanithalı, you to understand tot, that, tlie unknown limb, &c Me, to inc Og Prabratnm, you two say Iti, thus far, those two Ha, thien wat Udašai ave, mu tlie pan of water अवेक्षाचक्राते Avek sän chakráte, looked unto 1 au, they two, to them two 11, then wyfa Prajapatih, Prajapati 3719 Uvacha, said a Kim, what 744 Panyathalt, you two see a It, thus ant rau, tiey two Ha, then 575 Ochatuh, said af Sarvam, all e Eva, just Idam, tlus WITH Avam, of us tivo 479 Bhagavalı, Sirhan Âmátram, the body, the Self query Pad yavah, we two sec wigou Alomabhy-h, up to the hairs प्रानखेभ्य Anakhebhyah, up to the nails Faz Pratiropam, picture spa Itt, thus i “Having looked at your body in a vesscl of water, tell me what you do not understand of the Self' They looked into the pau of water Then Prajapati said to them what do you see?' They said 'Sır we both see our full body in it up to the hairs and nails, a complete picture ---560 Note-Prajapati now wants to leach them that tho yasıblo reflection of the body is not Bruwan, for at changes accor ling to the change of the body Ir tho body 19 well-drogsed and smart it looks well-dressel and smart Prajapati santed them to draw the opposite conclusion also that if the body is badly dressert 2d is slaven and sluggish tho reflection would appear badly dressed sloven and slaggish Prajâpati in fict wanted them to learn tho tistato of the refleetion theory of Verlant The Pratabimha và 12 anys that coul (Jura) 18 1 reflection of Drabman meining thereby that it is really Brahman though ap pearing separate the separation 18 a mere il[usion ur tay: Thus mul or pratimba- Fid' is the doctrine wheb ends favour with agere natures like that of Virochana Thoy are not materialists tur Yirochany was not 1 terallst but believed in an alter life and taught it to the aguras Rot he did not helieve in a deity separto from his self or JIT2 ·554 CHILÂNDOGY A-UPANISAD. knowledgo and try to factiso it, or only to some of them who are the cloct (from eternity). Tho brati Angstore this by the rimblo of Indra and Virahan, slowing that the eligible, thc clcot, only gets tinti, the prcord Inel dumbel on can ncsor tinilorstand Bahmn-Vidya, even it bolcars it. Thorofore the Commentator saja; -- Inlra anil Virochana wese both tanght ty Bialuma ; but Indra gat the perfect knowlodge of Vişnu, whose forin is all-bliss and wlio is the person in the eyo ; while Virochana understow it in a contrary way. Thic words "whose form is all-Lluss" ato an orphanation of the word atean, which Iftrrzlly means voyam mtu. But if Indrr, on hearing of the person in the eye, understood it to rotor to Hinu, why Jilla nyk, wo is lig who is seen in the water and in tho mirror for ho at least koer Chat the Rapremo Sell was not the reflection To this tho Commontator answort: Tudia, though he understood igletly, spoko .s Volochiana spolc, in order to delude liin Ailmitted that our asked hin tho question, along with Virochron meroly to keep up appearances with the Inttor, why dit Prnjipli give the clasiyo reply: "He, Eleolunan is scon in all thcso." Flo at lost ought to havo spoken the truth. To this the commentator replies:-- Prajapati Bralimi Aroko in the ( ambignous ) voris ne lio liri, in order that Virochana should never come to huow casily Vi-nu; amil big (Balina's ) words should also be not untiue But whero wis tho harm it Virochani come to know Vişnın? or al tho wouls of Brut were not true? To this the Commentator snya Because the Aguas ale non-cligible to receivo wisdom; and falso- 1000 also blould nere be uttereil, (therefore rajâpati spolc worús which were true, but not plaiu). Dut it all Asuras are non eligibio, how is it that PrahIsdn got tho wisdom 7 To this tho Commentator replies:- Iraklada and others temposarily got Isuric conditions, though the curbe prononaced by me (Diahma)-their soal ras not innately Aauric. But thuis Vilochana is verity & true Asura, so 7 shall give thin teaching in such words that Virochana might not be enlighteneri and my words should not also he untuie Wule Indira aring to the purity of his mini (Bhava) will certaiuly come back again to me for further knowledge Thus intending, Balimi taught that Hari was 111 the eye. Virochana, on account of lits non-eligibility understood the doctrine to mcan that the picture in the eye was Bialaman, and thus wrongly understanding, lie asked "19 the reflection seen in the water and in the mirror also the Atman ?" To that question, the Hour-Incel, ieplied "yes, that which is seen there, 13 ierily Bralean, in the sigle of the True-knower" this he bud, icferung tn Vi-nu; foi Brahm i thought of Vion when lie Baid so for the wise seo Him everywherc.

·> VIII ADITYAYA, VTII KHANNA, 1 EigitII KHANDA MANTRA 1. उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीयस्तन्मे प्रबूतमिति तो होदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव ात्मानं पश्याव पालोमभ्य वानखेभ्यः प्रतिरूपमिति ॥ १ ॥ T4177* Átmanan, tlic tyo Udaáråve, in a cssel full of water Self The body, wara Aveksi ?, having looked at Yat, what, limbs, &c 147 Atmanah, of the Self, if the body au 1 113 various limbs - Na, not fata Vijantnb, you two understand e l'at, that, the unknown limb, &c 4 Me, to me Tag Prabratim, jou two say grê In, thus at Tau, those Ha, thien zu Udasai ive, in the pan of water अवेताचकाने Avek san chakraic, looked into at lau, they two to them two Hi, thien DATE Prajapatih, Prajapat! 314 Uvaclia, said Kim, what 7744 Pakyathal, you two sec a III, thus at Tau, they two Ha, then TT Uchatuli, said vir Sarvam, all एव Eva, just इदम् Idm, thus TT Avam, of us two Ta Bhagavah, Sir TT Âima iam, the body, the Self 98217. Pagyavali, we two see wa Alomabhyl, up to the liars Z Anakliebhyal), up to the mails saky Prattrapam, picture a It, thus 1. Having looked at your body in a vessel of water, tell me what you do not understand of this Self' They looked into the pan of water Then Prajapati said to them what do you see ' They sail 'Sır we both see our full body in it up to the hairs and nails, il complete picture' -560 Mote-Irinti now wants to teach them that tho visiblo reflection of the body is not Brahman, for it changes recording to the change of the body if tho body is toll-drossed and smart it looks well drossed an 1 smart Pejprti wanted then to draw the prosito conclusion also that if the body is badly drusset and is slogen aud sluggish tho reflection would appear badly dressed sloten and sluggish Pry&rati un fict wated them to learn the mistake of the reflection theory of Vedinta The Peatibarabr vi lo says that soul (Juvn) 18 1 reflection of Brahman merning thereby that it is really Brahman though ap pearing separate The sepintion is a nero Ulusion or mayi Thig miya or pratinta vida is the doctrine which finde favoar with asurio natures like that of Virochana They are not matcrrlists for Virochin us ant 1 materialist fint believed in an attor hlo and taught it to the asaras Bat he did not helieve in a deity sepanta frous his selt or iva ·556 CUHANDOGFA UPANISAD MANTRA 2 तौ ह प्रजापतिरुवाच साचलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षे थामिति तो ह साध्वलंकृतौ सुवसनौ परिष्कृतो भूखोदशरावेऽवेक्षांचक्राते तो ह प्रजापतिरुवाच किं पश्यथ इति ॥ २॥ तो Tau, to those two THr, tenly प्रजापति Prajapatih, Prajapati उवाच Uvacha, sand साध्वमती Sadhnalaikritau, nellvadorned सुदसनी Suvasanau well-dressed at Pariskritau, well cleansed, well slirved, without liars and wails भूत्वा Bhaiva, being उदशरादे Udasarave, in the pan of water प्रवेषयाम् Avcksetham, yiu two look वैशायनाते Aveksatichakrate, they looled at Jau, to them two ₹ 17, their प्रजापति Priyapilm, Prajapati उवाच Uvacha, said किम् Kimm, what पश्यय Palyathall, you two see इति । thus 2 Prajapati said to them adoin yourself well, dross yourself well and being well shaved look into the pan of wator' Thoy adoined themselves well, dressed themselves well and becoming weat and clean, looked iuto tlie pan of water Prajapata then asked them what do you seo? --561 Note -- This also shows that the relection depends upon its crcator tho orginal and is not tho or giugl The Lord Harl creatoa tlo reflection the Jivas Bat tho Jivas mro not tho Lord bot Mus creatures His slidays Those who tako the reflection for the Lord and leny a separate Lor aro liko Vironhana who hold that the worshipping the Jivátman is the bigl est end such poragne always speak of Inmwity and neser of divinity MANTRA, तौ होचतुर्यथैवेदमावां भगवः साध्वलंकृतौ सुवसनो परिष्कृती स्त्र एवमेवेमो भगवः सावलंकृती सुवसनो परिष्कृताचित्येप श्रात्मेति होवाचैतदमृतमभयमेतद्ब्रह्मति तौ ह शान्तहृदयौ प्रवनजतुः ॥ ३ ॥ at lav, those two Ha, then 97 Üchatuh, said. 2747 Yatha, this As yt Eva, alone इदम Idam, this बावाम् Avam, of us wo भगव Bhagavah, Sir. पालकतो Sadivalankritau, well adorucd सुवसनी Suvasanaa, well dressed qiza Parishritzu, well shaved Svan, same, Self Evain, thus Eva, even, हमी Imau,these two ति Io. tus एप Esah, ths the self इति lu, thus, Ha, then उवाच Uvacha, sad एतत् Etat, thus, एवं भारमा Atma ·VIII ADHYAYA, VIII, KNANDAB, 3, 4 557 Amritam, Immortal. 79 Abhayam, fearless. एतत् Etat, thus. ब्रह्म Brahmi, Berliman Illthus, ru, those two. Ha, thell, waarit Santahridayau, with heart at peace Far Pravavajatuh, went away. 3 They then said 'as the bodies of ours, O Sı, are well-adorned, well-dressed and well-cleansed, that verily 'Sir, we find here also well-adorned, well-di essed and wellcloansod' Prajapati said this is the Atman, this is the Immortal, the Fearless, this is Brahman Then thoy both went away, well-satisfied in their hearts.-562 Aote -Prajapati, of course, meint that tho Lord is the Creator of this universo, as the body crutes is reflection in tle water Aa tho rcllcction in the water is not tho body, but a faint simulacra of it, similarly this tio verso is not the Lord but separto from 11. But Vamochon, being not aducal cnough to naderstand the cigwalical senso of Prajapati, understood the rofection to botho Brahmin, and thonght that in worship pring ones own body, one would worslup Rrahun Ild he redecteil a lacle he would haro found that the roflotion in tho water was not self-dependent, but changed with tho change of the original and so could not bo Brahunan free from death and doorly and BUTTON MANTRA तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमननुविद्य बजतो यतर एतदुपनिषदो भविष्यन्ति देवा वासुरा वा ते पराभविष्य- न्तीति सह शान्तहृदय एव विरोचनोऽसुराजगाम तेभ्यो हैतामु- पनिषदं प्रोवाचात्मैवेह महय्य पात्मा परिचर्य श्रात्मानमेवेह महयन्नात्मानं परिचरन्नुभो लोकाववाप्नोतीमं चामुं चेति ॥४॥ a Tau, to then two, at them iwo (going away code the impression that tliey have been fully taught) Ha, then, paita Anviksya, having looked Trafa Prajapatih, Prajapalı T Uvacha, sud (11 order to show his impartiality) 16+ Anupalabhya, nol perceiving Em Åtmanam, the Self wgha Ananuvidya, without knowing Vrajatah, they hou are going away Yatare, of these two Whoseovel of these two classes TTC Etat, llus grava Upanisadah, followet of the Upansad af Bliavisyanti, will be Devah, Devas Va, or, Asurah, thc Asuras, a Va, or. # Te, they praaura Paràbhavisyanlı, will perish, xã I, thus. 17 Sah, he Ha, then U Savalınıdayai, satisfied on las heait, et Eva, even, adq7 Virochanah, Virochana.gutAsuran, to the Asuras. 014 Jagama, went, i l'ebhyah, to them lla, thell, a Ctam this, at Upanisadam, teaching, doctrme. A Provácha, said, taught FT Atna, the Sell, the Jiva Eva, even, lha, a this world. He Mahayyaḥ, worthy of worship. Paricharyaḥ, worthy of being served.

·538 CHLANDOGYA-UPANIRAD. Para Sumayan, thc Siva a Eva, alone. Ellia, m this world, 441 Malayal, worslappius. TAPE Atmani, tite Jiv.. fimiz Parichiaran. SCIYING. Ublau, buth. Rrethau, okl. a Apuoti, oc attais, luanu, thes Cla, anl. 254. Anum, that, Cha, and, 4. Prajapati. looking aftor them said (within their learing) withont unclerstanding clio Atumn and willont pieceiving it, they are going away. Any one of these two, whother Dovas or Asuras, who would follow this dortrino would become destroyed' Now Virochana (not hoaring this warning, Int) well-satisfied in his heart, went to the Aswas; and tauglit them this doctrine, namely that tho Jira, is to be worshipped, that thio Jivi alono is to be served, and he who worships the Jiva alone and serves tho Jiva alone, attaius both the worlds, this and the acıt --503. Aote - Thus Tirochant taught the filso locłring that the JN1 was Ir alımın anul tbcro was no other moment the Jive Thit Yiroch I was not Loklynth or waternalist arrents froon the fact that ho boliosos in the next world; ant taches the Asaray how to get it le llures in oth worlds' nihna lol.na-utilocs not cloro my Coil other than his own bell Pien ulalo lun way poing, Prngiporti cried out "sabwat understanding the Atma they are going tway' Vtrocinn, did not ny norit to his warning Indra, houerer, on bearing it, stopped had began to thith out what it госле MANTR1 5. तस्मादप्ययेहाददानमश्रधानमयजमानमाहुरासुरो वतेत्यसु- राणा पोपनिपत्प्रेतस्य शरीरं भिक्षया बसनेनालंकारेणेति सस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते ॥ ५ ॥ इत्यएमः खण्डः ॥ ८॥ afira, Tasmal, iberefore, because the Asuras worsimpped she Jiva as Braliman, Api, ever, 4 Adya, uow, to-day x lla, hec 562774 Adadanam, one who does not give alms one who does not give charity the name of the Lord, but only for the sake of the Jiva. NTAE Araddạdhabani, shu has no faith in tuc existence of the Lord, and who believes that the Jiva is the Lord ICR Ayajamantin, who does no! sacrifice to the Lord, bus sacrifices to please the Jiva alouc HE Ahuh, they say TYT Ásurali, demoniac बत Bata, alas. इति Ith thus असुराणाम Asuranana, of the Aşuras Hli, because 91 Csa, thin, such 569 Upanisal, doctrung Tae Pretasya, of the dead, of the Jiva who has left the body T. Sardam, body FRIGT Bhrksaya, by bogging Vasapene, with ·VIIL ADHYAYA, 1X KHANDA, 5 559 dress. WEITO Algharent, wil onument, zat It, thy, Iliey adorn the body thinkwy that thereby the Jiva would be satisfied Satiskurvauti, adorn, worship a Lenz, with this, by worstipping the living body of the jiva, 1 it is the rellection of the Ji ft Ili, verily Amun, that Lokin, wold, as well as this world cup Jesyautalt, will conquer. Mansate, think 5 Therefore, even now, here a man who does not give alms or who has no faith or who ciocs not sacrifice is called an Asura, for this is the doctrine of the Asuras. They adorn the body of the dead with dresses and ornaments, obtained by begging, thinking that bý thus (worshipping the Jiva and its casket the body) they will conquer the next world (as well as this).—564. Note-weo tho Jive is the God of the Asurns they preservo tlus body, ovcn which tho Jira h13 Icft it, becauso it had como in contact with God, and therefore they carefully ar it MADIIVAS COMMENTARY Any forson of small understanding would have found ont that the refcction in the water could not be the unchangeablo Lord Por this rclection changed with tho chango of tho body, at the body was well-elressed, it appeand well iressed, and so on. Itut Virocharis could not understand this smplo truth This showed that he was ono of tho cternally daniel souls, one of tho incligibles To domonstrate that eligibility is the slionger factor (in understanding tho Truth), and to show the faults of the picturro-theory, Prajapati told tlıcm to look at their reflection in tho water, after having adorned tho boly sath of timents, Lc (IIc meant to teach that thio reflection was not Bralım mj becauso us it gets all the good qualities of the botly, when the boily jy well-akurned, &c, sumaily it gets all its bad qualınıca, when the body is bad Rut Virochany, oving to the inpurity of luglioait, misunderstoori tho drift of Bralumi's teaching, and went away woll-entished in las liont, thing that the reflection had all the attubutes of the Supremo Bialmın (ze, tlint the Jira as Buliman): not realising that tho ichection (Jiva) bad no qualities of its own but what was given to it by thic Supleine Lold Pijamt the hand-father of turuuku, in uriler to iemoso de doubts of the Asus, to al lits impartiality told them also that this is not a time the tune (4 understool by Vuochana), for it would leril the ignorant to distinction Bumi su tlus, again and ag in, in a luud yuice, to warn the Isuras, but hic huew that the minds constituted like that of Vulcbmd would not understand the truo doctrine, and fall 12 ·560 CILIANDUGI'A-UPANIŞAD). into tlic criot into which lie had falleul Still owing to the imposity of his licart, Vuachana kent ziray witluut koiring the truthi, and baung gone to lus Apuras, taught them that the Supremo Bralaman is notbug but the rollection, namely thint thic Jiva las Bjarmant. Ho taught then, that by adorning the body, Dralunan is closed; as one can casily sco Therefore, tho Asuras do 2101 gire alnis, por do they woulup any ong olso than their own self. They all also hold the doctrine that in indulgenco alone there is Supomo satisfaction Owing to this Scli-belief they bolil the doctrine that tlicy tlieschics no Braliman, and say "wc arc Brabman" Being destroyed, they fall into blinding darkness, wieso they suffer continually. NINTI KHANPA. MANTRA I. अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मि- छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुबसनः परि- कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्नामे सामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेप नश्यति नाहमत्र भोग्यं पश्यामीति ॥१॥ Cv, Atha then, wlich Vhocinna had gone. Ha, noi, o fueralt Indra. Tu Aprapya, without rett ning tr, without icuching even fra Devan, the devas 977 Lill, this 34. Birayam, ferr, difficults, ble logical analogy which led to conclusions which were simply frightening: Tv Dadarsa, saw tle mistake of Vuochana's idea of tuth) *4 Yatha, thus, as Cva, alouet Khalu, venli, 24 Ayain, tlus (body of reflection, le, ins) jeflection TR Asmin, spliet thus (wlicu cho !18! namely the body). uft Barne, when the body, 15 she body FTTETT Sadhvalathrite, in hemg well ado nied, ATT Sidhvalathah, well-adol net, TÊ Bhavati, beconies. Va Suvasalle, 1 berig weh di essed 9 Suvasanah welldressed, ke Pasislitite, la being well cleansed, shaved, &c. in l'aus- Antah, well-clcansed F Exam, ibu, Eva, il nc 2 Ayam thain, Asino, in this Aedlc, being blud Andlalt, bluud. The Bbavati, becomes À Srame, in becoming lanie. One who by flowing disclages from Jus eyes and bosc, catanu STA: Sramal, lame. He ulose eyes and cars are weak (Srama-flowing). La Parrhne, crippled, whose bands or legs are qutulated sinaug. Parrilyali, iu veug Ctippled. Asya, ·VIII ADHYAYA, IX KHANDA, 1, 2 561 of this a Eva, even. utta Saulrasya, of the body Nagam, des- 1ruction WI Anu, after . Esah, this path Naśyatı, is destroyed, Na, not WE Alian), I. 7 Alia, in this knowledge raq Blogyam, desirable, the release on Pasyårs, I see, Itr, thus, 1. But Indra, before he had reached the Devns, saw this terrible únalogy. As this shadow becomes well-adorned when the body is well-adorned, well-dressed, when the body is well-dressed, well-cleansed, when the body is well-. cleansed, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, iſ the body is crippled and will perish when the body perishes. Therefore I do not see the final good in this doctrine.--565. 4 MANTRA 2 स समित्पाणिः पुनरेयाय तह प्रजापतिरुवाच मघवन्यच्छा- न्तहृदयः प्राबाजीः सार्धं विरोचनेन किमिच्छन् पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्चरीरे साध्वलंकृते साध्व- लंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायम- स्मिन्नन्धेऽन्धो भवति स्रामे लामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेप नश्यति नाहमन भोग्यं पश्यामीति ॥२॥ # Sali, bc ITU Sonitpanıb, with sacred fuel this band. y. f'unah, agar ture Cay, came back fon oder to verify from Bralima's own words that Jiva was not Uraluman and to ruiller lenin that the Lord was the maker of the Dream-state and master of the Muktas even ) Alanı, to him. Ha, then af Prajapatih, Prajapati 7419 Uvicha, said R947 Maghavan, Maglavat, Indra. F Yat, that TIM69 Saulalindub, satisfied in licart starst Plavrajih, thou didst go away A1 Särdlam, along with fe Varochaneni Viruch? For Kim, wbit ut Iciclıhan, daring Punah, agama ans Agamaḥ thou hast conie Talu, thus # Suh, he, Ha, then a Uvachz, said 1 Yatha, 1%, 57 Eva, cven. Klalu, vcrily 44 Ayard the shadow TE Bbagavali su WITH Asmin, when tlas, Sartre when tre body At Sidhualaih Filc, ra bemg *cll. adorned Um Sadhvalaulritat. wels adorned Bhavatı, becomes ga Suvasans, in being well-dressed a Suvasanah, well-dressed qiga Pariskpice, w being well cleai ed, shavel &c prtega: Panskritah, well clcancd ? Evam, thus, Eva, alone 4 Ayan, tlus.ee Asmin, ·500 CHANDOGYA-UPANISAN. into the erun into wluicl lie Lad fallen Still owing to tho impuu its of liis heart, Vinchana açt away wicluut knowing the truth, and Lazing gono to bus Asuias, Lauglit them that the Supromo Brahman is nothing but tho reflection, namely that the Jila was Balman, Ilo tauglit them, that by doining the boils, Bialunan is a lower; ON OUC can easily soc. Theicforc, tic Asuins do not give uliny, nor do they worship any ono elso than their own soll. Thoy all also lold thao docliso that in indulgence alone there is Supleno satisfaction. Owing to this Sell-belief they hold the doctring that thoy themselycs ao Braluman, and say Bralıman." Being destroyed, they fall into blindung darkness, wlcio they suffer continually. we are NINTI KITANDA. MANTRA I. अथ हेन्द्रोऽप्राप्यैव देवानेतनयं ददर्श यथैव खल्वयमस्मि- ज्वरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परि- ष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति FIA ETA: परिवृत्रणे परिवृणोऽस्यैव शरीरस्य नाशमन्वेप नश्यति नाहमत्र भोग्यं पश्यामीति ॥ १॥ By Evi, Ta Aulia, lico, wlien Valochana liad gone, in, noiv, Indrah (udra. 972 Aprapya, without scumping in, without rearbing even 17 Devan, the devas Cuat, this $79,13ayam, fear, dulculs. nic log cal analogy winch led to conclusions which were simply frightening. Dadarda, saw file nistake ol Virochana's ter of truth) Yatha, this; as a Cya, alone ap Khalu, veuls, 424 Ayan, Hus (body of reflection, AC, thus cflcetion. 1697 Asuin, wlici is (when this original namely the body. At Sarule, when thc body, in lic body temat Sadhvalankpitc, u belag well-adat ned. Wcza Sadhvalaakruali, well-ado, vel, e lavati, becomes. guat Sussane, bet is well dresses! ya Suvasanali welldressed. Pangliste, u bemy well cleansed, slizved, &c. ficat. Pan13. irita), well clenused 1 Evam, the Eva, anc 944 Ayım te TE Asinin, 1. thus Andije, being bluud. P. Andlalı, bud. th Bhavatt, becoines NI Śràme, thecomig lanc. One who lias ſlawing discharges from liis eyes and lose, cataub. Ata. Srawal, fame, te sliose eyes and ears are wenk (Srama=flowig). FÙ Palavrhne, crippled, whose bands or legs are mutilated fau: Parivibralı, un being cuppled, meq Asya, ·VIII ADIYAYA, IX KHANDA, 1, 2 561 not of this 57 Eva, even, UAE Śai irasya, of the body 1899 Nagam, destruction H3 Anu, after a Esah, thus Tore Nagyati, is destroyed. # Na, 164 Alian, I 4 Alia, in this knowledge. 4 Blogyam, desirable, the release 1 Paśyam, I see sfalts, thus, 1 But Indra, before he had reached the Devas, saw this terrible analogy As this shadow becomes well-adoined when the body is well-adorned, well-dressed, then the body is well-dressed, well-cleansed, when the body is well-. clcansod, that self will also bo blind, if the body is blind, lame, if the body is lamo, crippled, if the body is crippled and will perish when the body perishes Therefore I do not see the final good in this doctrine -505 MANTRA: स समित्पाणिः पुनरेयाय तह प्रजापतिरुवाचमघवन्यच्छा- न्तहृदयः प्रावाजीः सार्धं विरोचनेन किमिच्छन् पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलंकृते साध्व. लंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायम- स्मिन्नन्धेऽन्धो भवति स्रामे त्रामः परिवृणे परिवृश्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ॥ २ ॥ Salt, hic FÍTETIC S7n11 panell with sacred fuel - bis band. A: Punah, again for Czayn, came back (10 order to verify from Bratuna's own words that Jiva was not Brahman and to further learn that the lord was the maker of the Dretni-serie aard aaster of the Mullas even ) Tam, ko lirit Ho, eben Tra Prajapatıh, Prajapati 1 Uvacha, Srid 4977 Maghavan, Magliavat, Indra. Yat, that UMETS Santahrida!), satisfied Dicart TAUS) Pravrdjih, thou didst go away ATüg Sardham, along with farit Virocin10172, Virochin Kim, whit 37 Iclichban, desiring Puoah, aga ma Agamali thou hus! come malu, thus at: Sal, lic. Ha, then 19 Uvacha, said 24 Yobt 7, Eva, cven, Kinu, verily 424 Ayam this shadow *7 Bhagavah su Wita Asmo, when this. ut Barire when the body & Sidhvala okrate, in bemg uchun adorned HIER Sadlıvala skritab, wel: dorned 10 Dhavu, becomes, gra Suvasane, in being well-dressed gh Suvasannls, well-dressed sfiga Parishļie, in bcug will clear cd, shaled &c fera: Pariskritah, well cleaner F4 vam, thus Fra, alone 497 Ayam, thus, RT Asmun, ·562 COMANDOOYA-UPANISAD, in this Andhe, being blind, Andial, Blmd a Blavatı, becomes NTA Sramuc, 1.2 becoming imme. Are Sadnab, lams, uc as hoscese and cars arc werk (sima-floning). TEGŪ Paruyrihue, crippled. Tito l'anivšikmah, in being crippled 'Asja, to this Esa, even other charliasya, of thic body, v Nákım, destruction w Anu, arte, Y. Esah, thus, Arafat Nasjats, is destroye! #Na, not Alam, 54 Aura, in that nowledge. virran Bhogyam, desirable, tlic release quefit Praśyam, I see fra itu, thus, Taking fuel in his hand ho came back again. Prajapoti snid to him 'O glorions onc, as you went away along with Virochana, woll-satisfied in your leart, why baro you come back, desiring what object?' Ho said 'as this shadow becomes well-adorned when the body is well-adomed, welldressed, well-cleansed then the body is well-clcansod, that sell will also bo blind, if the body is blind, lano the body is lame, crippled, if the body is crippled and will perish when the body perishes; therefore, I do not see the final good in this doctrinc-506. MANTAA 3: एवमेवैप मघवन्निति होवाचेंतं त्वेव ते भूयोनुव्याख्यास्यामि वसापराणि द्वात्रिशतं वर्गणीति स हापराणि द्वात्रिशतं वर्पा- एयुवास तस्मै होवाच ॥ ३ ॥ इति नयमः बण्डा ।।९।। En Liam, thus [vy, alouc. 5 Csalı, ils 1977 Maghrvan, O glorious one a Its, dius Ha, venly, then. Jan Vyacha, sud Etan, this Tu, wut. Eva, cven, maced oie, to the Bhoyah, Agton, Awrabhyasyam, 1 slal explam arrardag mo ako capacity. Vasa, dwell ute Aparány, ter HR Dvdtraitam, Dariy-two. Varsani, scars Tā Iti, thus # Sah, he. Ha, then. Taft Aparani, auvilier, mae Dvali usatam, tiety-twr. U Varsani, jcars, rata Uvas, dweita lasmal, to lum Ha, then. Tara Uvacha, said 3 O glorious one, this shadow is cvon indeed thas as thou sayest; but I shall explain it to thee more fully, according to tly capacity. But dvell thou here fos apother thirty-two years' He lived there for another thirty-two years, and then I'rajapati said 567 ·VIII ADHYAYA, Y KHANDA, 1. 563 MADIIVAS COMENTARY. Indra knowing the true doctrine, acted 19 of bo had understood the teaching of Brahma in the same liglit as Vuochanı Tlus ho did in order to deale tho .Isuras Ho eat away, like Virochana, but he came back agun, as af, ha leul found out the defect in the torclung Again and agun, ho chino xck, in order to delade tho Asurs and tho ignorant, fo that they may think that India lind not understood fully TENTI KHANDA MANRTA I. य एप स्वप्ने महीयमानश्चरत्येप अात्मेति होवाचैतदमृतम- भयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रववाज सहापाप्यैव देवाने- तद्भयं ददर्श तद्यद्यपीद शरीरमन्धं भवत्यनन्धः स भवति यदि साममस्रामो नैवैपोऽस्य दोपेण दुष्यति ॥ १॥ Vah, who 54 Esah, hey, dwelling in the throat. * Svapue, ma the drean state of the Java 977 Malayamanah, being glorified by the Devas of the senses, such as Präna &c. qua Cliarati, causes to move; makes one perceive, the objects created by hum in dream such as horses &c Esah, lic. CTRT Átma, is the Atman), a It, thus. lla, then. Te Uvach, sud, 941 Etat, this 999 Amritam, finta ital. *** Abliayiiul, ſcariess, paa Etat, thus, Te Bralirua, Bralman, It, thus, Sah, he, Iudra & Ha, tlen T&T4 Santabridnyah, satisfied 20 heart 2725 Plavavräja, went away, r Sal, be. Ha, but 2 Apräpya, without recling. Eva, eves Tr Devan, to the Devas na brat, 12- 444 Buayan, feni, difficulty, fearful logical analog) auf Dadaren, saiv तन् 1al, that यदि Yadi, If अपि Api, though. z Idam, this site Sariram, body Fri Andham, blind 1 Bluvati, becoiles y Anandhah, not bluud Suh, that 7779 Slavam braunes 22 Yady SR 51amam, lame, our Asiami nut lume, No, not. Eva, zloue, even TT Esah, ilus अस्य Asya, Its दोषय Dosenn, with the tnult goala Dusyatı, becomncs faulty 1. Then Prajapati said, “He who is glorified by the Devas of the Senses) in dream, causes (tho Jiva to porcoive) all dreain objects, (He, the Lord of dream) is the Atman, He is Immortal, the Fearless, the Brahman" Then Indra went away, satisfied in his heart. But before he had returned to the Devas, he saw this difficulty Although it is ·CHUANDOGYA-UPANIŞAD. true, that that solf does not become blind, wlien the body becomes blindl, that dream body does not becomo lamo when this physical body becomes lame, and that this dicam body cioes not become tainted with faults of the physical body. --568. MANTRA. न वधेनास्य हन्यते नास्य वाम्येण लामो घ्नन्ति वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नामत भोग्य पश्यामीति ॥ २॥ न Na, not वधेन Vadhenm, by being slain. अस्य Asys, of this physical body. हन्यते Hanyate, is slan. Aahot. अस्य Asy, of the physical body. भाग्यप Sramyen, by the thecoming lame. साम Srammh, Inc. मन्ति Ginanti, they hile तु |u, but, एषCva, even, as if, hlc. एनम् Cvm, this. विच्छादयन्ति Viclichliadayanti, (as iſ) tiey cut into pieces, they tuow boom to n pit A11 uther reading 12 Vichchhayayanti "make sindow-less," .ckill. Iva, as th, अप्रियवेना Apirynvena, conscious of non pleasant things, इब 1vr, like, as it. भवति Biravati, bccomcs. अपि Ap, micover, further. रोदिति Radits, weeps. इस Iva, Tike, astl. AN, not, अहम् Aiyam, I. Arim tius. भोग्यम् Bhogyam, gond. पश्यामि Pasytm, I see इति , thus. 2. Nor is the dream body struck when the physical body is slinck; nor does it becoine lame, when the physical body is lamo; but it appears to be struck (like the physical boly), it appears to be multilated (like the dense body), it is conscious of unpleasant feeling, it appears to shed tears, therefore I see no good in this.--569. MANTRA समित्पाणिः पुनरेयाय तरह प्रजापतिरुवाच मघवन्यच्चान्त- हृदयः प्रावाजीः किमिच्छन् पुनरागम इति स होवाच तद्यद्य- पीद भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि लाममलामो नैवेषोऽस्य दोषेण दुष्यति ॥ ३ ॥ समिपाणि Samitpanmh, with fuel in his hand, पुन Punab, again. एयाय Eyaya, he came back. सम् Tam, to him. Ha, then. प्रजापति Prajapath, AJapane वाच Uvaclia, sid मघवन् Maghavan, Maghavat, Indra, शत् ·VIII ADHYAYA,X KHANDA, 3, 4. 565 Yat, that. शान्तद्वदय • Santahrndayah, satustied in lheart. मानाजी. Panajih, thou didst go away. किम Kim, whal, इच्छन् Ichchhan, desiring. पुन: Punah, again. आगम : Agamah, thou hast come. इति Ith, thus. रा. Sah, he. la, then. वाघ Uvacha, sard, तTar, that. यदि Yadi, if अपि Apr, even, though. इदम् !dium, ths. भगव Bhagavah, Sr. शरीरम् Shiram, body. अन्धम् Andham, blent. भरति Birvati, beconses. अनन्धAundhrb, not blind. स. Sah, that भवति Bhavati, becomes, यदि Yadi, f. वाम Sramim, lame. प्रधान Ast amah, not lame. Na, nor. एव Eva, alone, even. एप Esh, tha. अस्य 451 , his. ireu Dosen, with the fault. gafa Dusyatı, lecomnes fully. 3. Taking fuel in his hands Indra went again to Prajâpati. Prajapati said to him “Maglavat you went away satisfied in heart, with what purpose have you come back *ngain ?" He replied, " though it is true, that that dream body does not become blind, when this body becomes bliud; that it does not become lame, when this body becomes lame, and that body does not become tainted with the faults of this body,"—570 MANTRA 4 न वधेनास्य हन्यते नास्य साम्येण सामो प्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्य पश्यामीत्येवमेवेप मघवन्निति होवाचैतं वेव ते भूयोऽनुव्याख्या- स्यामि वसाऽपराणि द्वात्रिशतं वर्षाणीति स हाऽपराणि द्वात्रि- शतं वर्पाण्युवास तस्मै होवाच ॥ ४ ॥ इति दशमः खण्डः ॥ १०॥ न Na, not. वधन Vadheria, by hemg stuck. अस्य Asya, of this playsical hody. हन्यते Hanyate, is struck. E Na, not. साम्येण Sramyea, by being lame. नाम . Sramah, lane. Han Gliaanlı, they strike you. 1', butEva, 25 f. एनम् Eram, this body. विच्छादयन्ति Vichchhadayants, they thiow him into a pit. इव Iva, like,asit, अमियोता Apriyavetta, non pleasant perceiving, conscious of pari. इष Iva, like, as if भवति Bhavali, becomes. अपि APy, furthey also. रोदिति Rodity, weeps. इव Iva, like, as if. Na, not बहस, Amr, I. अत्र Ala, untus. भोग्यम् Biogyan, good. पश्यामि Talyami, I see. इति Iu, thus, एवम् Evalu, thus. एव Eva, alonc. एप Esah, this. मघवन् Maghavan, uglorious one, इति Its, thus. Ha, verily then. उवाच Uvaclhi, said. एतस् Etani, this. तु Tu, but. एव Eva, even, ndeed. ते Te, to thee. भूयं Bhayah, agauv. अनुच्याख्यास्यामि Anuvyakhyasyaium, I shall explain according to thy capacity. वस Vasa, dwell.

·566 CITÁNDOQYA UPANISAD wift Apr 101, anotlicr. i Dystrni datam, hat-tho wife Varsani, years It!, thus # Sah, he H1, then oft Apirani, anoller V Dvarohatam, thuity-tk. i Varsátil, scars 3964 Uvása, duelt, Tasman, to liom + lĩa, then & IN Jvch, sau 4 Nor is the dream body struck whon the plıysical body is struck, nor does it become lame when the physical body is lame, but it appears to be stiuch, it appears to be multilated, it is conscious of unpleasant feeling, it appears to sliccl tears Thiciefore I see no good in this Prajapiti sauci –“O glorious one, this is even indeed thus as thou say est , but I shall ovplain it to thee more fully, . according to thy capacity But duell thou here for another thirty-tro yenis He lived there for another thuly-two years And then Prajapati said —571 MADIYAS COMENTARY An objector says "the uncleserving personi Virochen had gond aww bulo tho dosertiog Indra Ind come back for tho trdo doctrine. Dut to lomno I mjiptı tauglt In parables, telling bam that the Seltscen an elrem wns Bralny Wly did liu teach Indo 10 sach ambiguous: Frasca? Why d d he not tcach kue mato explaitly, as there was nes danger of an Astir getting told of tho Doctring To the objection to Con uentator replies Brahma also spoke, ngun ant] ngun, words enpable of producing Jeluiston mu uzsie tu slion to all, tb it lack V 19 " fit person to be trught, lecruso he always in the fuldle of Brun (iho hole object of Brul mi un to show that the bighest quality 2139 disciple was fitness to under otrud obscure teachings, through the development of intuitive faculties) Brahon, the cult of Atman, therefore, tanght Inelra, in ambiguous plırıses, in order to slow that India 19 a fit peroon He told that He dio shots the Jiva dreams and is worslupped by all the Devis, lle 18 Vesmu '1bus vas cile purpurt or Braber's tanalys Valur Permore, thing as it'll rig possessed of Âsuric brom, sud " the being scen in dreanu appears to bo slm appears to be injured, therefore, this Juva sent in dream crunot Bo the Supremo Haul The masters of occultism alwaya clothe their teachings in mystic phrascology not that thoy lovo ouscomptism but because their object 18 to develoj e the intattlivn of their descules They do not un at developing intellect but they have in vow the crolution of that I igher faculty called Buddhi or intution This can only belona by dark savings' capal le of being interpretated in a two-fold sense op ritual and matcrial If the person has got intot on or wbat Madhs 1 calle he is a Yogya or elect thon ho understands these sayings in thoir trie sease If he is not tl ca ho puta a material gurb on these teach 009 Thus Dralmi sad - tho being glorified in dream Is Brandau Flitch may 010 ·VUI ADHYAYA, SI KHANDA, 1 367 tho stml body of the Jern, Focu in drcana is Drahman or tho producer of drous stalo s Brahman Indei acts as if he understoort tlo teschug in the first senso But 118 votu tion goon waros hu id lho comes biel to Prywati with his objections and difficultion Whether it was a hero acting on tho put of Indra as Nutsa holds it or whether Indra ronlly misunderstood Brbns teaching a first and come back for further explanation so leayo it to our readers to judge ELEVENTII KUANDA MANTRA 1. तद्यत्रैतत् सुप्तः समस्तः सप्रसन्नः स्वप्नं न विजानात्येप अात्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रव- वाज स हाप्राप्येव देवानेतद्भयं ददर्श नाह खल्वयमेवः सप्रत्या- त्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवा- पीतो भवति नाहमत्र भोग्यं पश्यामीति ॥ १॥ #Na, not, Felad, tmt # Yatra, in thal statc whicie, to wloom In thc Loid called Prajua Etat, tlns, Jiva 99 Suptah, berg in dreawless sleep EER Samastah, fully, eposing, all sense activity stopped Samprasannah, at perfect rest, enjoying the happtuess of one's own self FICHE Svapaam, dream # Na not farta Vijanati, perceives w Esah, this ar Åtma, the Atman It, thus Ha, ilicu Uvacha, Prajapati said 77 Etat this अमृतम् Amritan, Immortal #99 Abhayam, fearless Etat, this ag Brahma, Brahman Talli, thus Sah, he tla, then 2 Santabrdayalı, satisfied in heart 19 Pravavraj, we it away Sah, he Ha, then. " Aprapya, whout reaching a Cva, cych, alone Devan, Devas एतत् Etat, this # Bhayam, fcar, difficulty Dadrasa, saw * Alam, 1 a Kbalu, veuily Ayan, tliis par Evam, thus fa Sampiali, in this state of dieamless sleer da Ámdam, the Supreme Sell Janatı, knows #** Ajain, tils supportci of the Jiva 26 Ahant, I. FT Asint, am sa iti thus #No, not Lva alone A Inan, taese Ta Bhutâni, beings FTTC Viu again, without vma) Joy (cam) the state of joylessness ry Eva, alone Apitah, maged 11tu Ath Blavats, beconics Na not Aliam, 1 Atra a this free Blogyam, good Santa Pasyam, 1 see fat It thus 'Wlien in deep sleep, in perfect rest, he sees no dreams, thus is thc Solf, this is the immotal, the Fearless, this is Brahman' thus said Prajapati 1 13 ·508 CUANDOGYA UPINISAD Then Indha uent auny satisfied in heart But beforo he had cacher the Dewas, ho saw this difficulty ---- In thug creanuless state, I do not know the Sell «18 my rofugo, nor doos tho Self 101eal. flimself lo mo as "llis am I," nor do these cicatuos know thio Sclt in lream slate If thio Jiva has entered tlo Loid m tlus stato, lic lins done so willout the consciousness of joj I do not sco any good in this --572. MANTRA 3 स समित्पाणिः पुनरेयाय त ह प्रजापतिरुवाच मघवन्य- च्छान्तहृदयः प्राबाजी: किमिच्छन्पुनरागम इति स होवाच नाहं स्वल्वयं भगव एव५ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवे- मानि भूतानि विनाशमेवापीतो भवति नाहमन भोग्यं पश्या- मीति ॥२॥ 6 Sallic faites Susupane, will fuel final gu Pagal nga Quru Eyas 1, cuine borch Tam, to laun lla, the 79 Prajapuh, Prajapati & Uvacha, sud T Maghava, O Indra 27 Yil, what Y Santalırıdayah, satisfied m Icare 72T* Pravi ajib thou didst go away from Kim, what Icliclılın desting go una gun ग्रागम Agmalı, thou last come back at it, thus 6 Sali He Ha, then बाथ Uvacha, said 2 Na tot w tham 1. sy kullu, verily *** Ayam this na Bha, zvaḥ sir vanı, thus afa Sampati, un tic state of dreimless Jeep WERE Anun? , l e Sup emc Sell जानाJिnter, he knows अयम HER Alian TT Ism, am sa iti illu Nah ! एव 1:11, alove A Imáu these भूतानि Bhotany heing FTATET Vinam, waliout jo) (V11=wmt św=Joy er place) ** Isa, alo ic wsta Apuah merged 1110ih Bliuvati precames Na 104 Aliam, 1 #7 Attr intline भाग्यम Evam good पश्यामि Pasyitus see इति ti, thur 2 Taking fuel w bis hand, he went again to Punjâpati Prajâpati said tv lum 'O ludia you went away satisfied in your heart, for what pui pose have you come back ? He said 'Sır I do not find, in this dreamless state, that Sell, as my refuge, nor does the Self reveal Himself to me as this am I' No do these cieatures know the Self, in that Ayam thes ·VIII ADHYAYA, XI KHANDA, 2, 3 309 state If the Jiva has entered the Lord, in this state, he has done so without the consciousness of joy I do not see any good in this," –573 MANTRA 3 एवमेवैप मघवन्निति होवाचैत वेव ते भूयोऽनुव्याख्या- स्यामि नोएवान्यत्रैतस्माद्वसाऽपराणि पञ्च वाणीति सहापराणि पञ्च वर्षाण्युवास तान्येकशत५ संपेदुरेतत्तद्यदाहुरेकशत ह वै वाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच ॥ ३ ॥ इत्येकादशः मण्डः ॥ ११॥ T94 Evam, thus y Eva, alone, eve pe Esah, thus HET Maghavan, O ludru It!, thus Ha, verily, then T7 Uvácha, sud 7 Etam, this Tu, but. Ti Eva, even, indeed a le, to thee te Bhoyalt, again We Apuvy akliyas; nm, 1 shall explain accordmg to thy capucity. # No 1107 Evi, hlone, eve i 927 Anya'ra, anything else एतस्मान Etasnit, tan thus ** Vasa, dwell TTU Aparani, nuother. 959 Paficha, five far Varsa 1, years Sah, lie Ha, then u Aparani, another, 950 l aficha, five at Varsini, years 96 Uvasa, dwelt ana rani, those hun Ekasatam, one lund ed and one og Sampalul, became in all 972 Ctat, thus TE Int, that यन Yat, that आई Ahuh, they say. एकगतम् Elalatanı, one hundred and one Ha, veuly, then Vai, verily waiter Varsa 11, years 1971 Maghava, Indra RETT Prajapatau, with Prajapati aggia Bramaclrryann, thic vow of slude its up * Ulasa Jwelt lasini, to him lla, veuily 319 Uvacha, said 3 "So it is indeed 0 Indra," oplied Prajapatı, "but I shall not explain this to you, unless you have passed some further period of Brahamchar ya Livo here another fivo yoars He lived there for five yerrs more, this made in all one hundred and one years, and therefore, it is said, that India Maghavan dwelt one hundred and one years, as Brahmnchiri with Prajapati Then Prajapati sud to hun -574 BADIIVAS COUNTYTARI Being thus addressed by In Ira Bralım toll fun of the Lord providing over the state of deep sleep When in the Lord tho Jiri cntcrs in deep plecp 211 does not know that lae has to entered, that state was " ·508 CHIJIANDOGYA-UPANISAD Then India went away satisfied in heart But before be had eached tho Devas, hic saw tliis difficulty :-'In this diepless state, I, lo not know the Self as my refuge, nur does the Self iei eal. Himself to me as "thiş am I," nor do theso cieatures know thc Sclf in circam state. If the Jiva has entered the Lord in this state, he has done so without the consciousness of joy. I do not see any good in this -572. MANTRA 2 स समित्पाणिः पुनरेयाय त५ ह प्रजापतिरुवाच मघवन्य- च्छान्तहृदयः प्राबाजीः किमिच्छन्पुनरागम इति स होवाच नाहं स्वल्वयं भगव एवर संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवे- मानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्या- मीति ॥ २ ॥ er Salı, he esti Sumipanılt, with fuck 19 lzuu yu Pual, ag till qaru Eya4 came 11ch * Tam, to luulli, thic Fra Prajapatih, Prajapat 1 Uvacha, suid. 4471 Maghavan, O Indra Yıl, winnt. orio Santahridayah, satisfied 11 i cart serait Právrajih, thou didst go away. Pag K111, #hat Ichclilan, Jesumg 7 Punah, aga Agamall, throulaust come back @ lui, ilius T Sah, He 11a, then. TT Uvaclia, said Na, not. Aham I. eu Korlu, verify at Ayam this *** Blaguvali sir an Evim, thur. To Samprati, in elic state of Arcanine less sleep #TERTE Aun 417m, the Supreme Selatan Jantti, lic knows अयम् Ayam thuis Aliam, l. 9 Asmi, ani s 111. thus 7 Nala not Lia, alone Iman, these मूतानि Blhdtant, nenge. विमाशम् Viumkarm, wione jos (Vrms war, strujag or piscie) एष , alone, अपीत Apital), merged into aia Blavatt, becomes. Na, not. W Alam, J Alia, in the Trax Bli gviin, good 4244 Posyain, I scelta, the 3 Tahing fuel in his hand, he went again to Pra- Jâpati Prajâputi said to him ' O Indra you went away satisfied in you heart, far w bat purpose havo you come back ! He said 'Sul I do not find, in this dreamless statc, that Self, as ay ipfugo, nor does the Self cvral Kunself to me as this am ['Noi do these creatures know the Self, in that यागम एवं 9 ·VIII ADHYAYA, XI XHANDA, 2, 3 569 state If the Jiva has entered the Lord, in this state, he has done so without the consciousness of joy I do not see any good in this "-573 MANTRA 3 एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्या- स्यामि नोएवान्यत्रैतस्माद्वसाऽपराणि पञ्च वर्षाणीति सहापराणि पञ्च वर्षाण्युवास तान्येकशत५ संपेदुरेतत्तद्यदाहुरेकशत५ ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच ॥ ३ ॥ इत्येकादशः मण्डः ॥ ११॥ T 4 Evam, thus a Evy, alone, eve i Esal, this 4975 Maghavan, O Indra la Iti, thus Ha, versly, then 1 Uvacha, sard एवम् Etam, this Tu, but y Eva, even, indeed ale, to thee uz Bir yalı, again TITÀ Avuvy ahliyaszamı, 1 strall explain accordme to thy capacity. * No, not PT Evn, alone, even ut Anyira, anything else एतस्मात Elasmat, turn llus * Vasa, dwell u Apa ani, nuother 959 Pancha, five art Va săi, yeurs Sah, he Na, then UTC Aparanı, another. 454 Paticha, five agit Varsanı, yeais U vasi, duelta Citai, those EXE Etasatam, onc lundied and one is Sampeduh, became in all Tat Cat, tlus Tr', that q Yat, that WE Alult, they say fauna Ekaditam, onc lundred and one ? Ha, veuily, then | Vai, verily quito Varsa, years 19 Maghavau, Indra A Prajapatay, with Praja pa & Bralin acharyari, the vow ol stude tslup UT Uvisa duelt at lasinni, to hin Ha, veily 5914 Uvácba, said 3 "So it is indeed 0 Indra," "cplıcd Prajapatı, " but I shall not explain this to you, unless you have pissed some further period of Brahamchu ya Live here another five He lived there for five years more, this made in all one hundrod and one years, and therefore, it is said, that India Maghavan divelt one hundred and one years, as Brabmachârı with Prajapati Then Prajapati said to him -574 MADIYAG COMMENTARY Being thug addressed by In ir, Bralımı told hun of the Lont presiding over the stato of deep sleep Wlien in the Lord, the Jist caters in deep sleep and does not know that he has 80 entered, that stato was years ·570 CHANDOGY 1-UPANISAD descubed by Brulu When Bralizua Inuglit liom thic Lori mlich Pujin, tlie make of the state of clcop sleep, Iudinsard.-"I do not know my self a the condition of deep sleep nog ono sepaint from mo, I do Hot sealize that I am supported in Ilım or any one 15 supported in me Noi clues tho Supreme Lord shou Ilmself to the Jiva nici lell him,"lam the Lord Nor do tlio cicatures ser a body in this condition deep sloop tho Jha colored mto lie Supreme Sell on the Supreme Sell entercalanta llie Jill, Quen then also the maging is without any perception of imppmese Note When I'mirati tanght Inars, that the loni was the Mahor of the condition of deep sleep also, Inem olyects to it saying. In this couition and Ines fotos author Ono sowat clar the Suprema Sett Aor doce the Lord blou Ilimself to the ninthus condition tolling to the Jira" lero I am It 10 20 wld, tlint thuro exlsts no hopreme Sell, the support of the J191 in the condition of deep blocp, loca1390 110 1s not permined, that 19 wrong In tho condition of doen sloep, the JIY1 ani the Surrone Soll mergo into cach other, and that is the reason why one does not porcehe tho container and the contained, the supporter and the sapported this sister, loweser, 14 nat riglit lectuge, it that were tho 15C, that the Junu tho Lord, hail mergeal into cach others, then it ought to be in condition of Vinism, le, toslessness, (Vini --without, 571110s) 1 the Dira kad nerged into the bupreme Soll, then I would su nierul unit RS IN ception of Joy, 11t ng people who go to anothers house do not feel comfortaste thiore, as well as they feel in those lome The Jiy, howover, rorceites soy w doep leer, for on a 11918 bo roucaulers "I slept very koduly and happily Tlug shows that (lucru is a perception of joy in dcop slecr, consequently, it is not a condition of Jura catarina fata Drahman, in the sense of being micrgod into it If on tho other hand tho Soprone Seir ) morgoul into Juve, in the condition of deep sleep, thion Ito also wonla Tieco to without My, for the same reason that going into another s house is alw's a state of discomfort Bat this would contradict all scriptaral texts, which say that the Lord 18 nisave full of joy and soy & Its essential Laturo Thorefore, it follows, that the deep a cop 19 pot a condition in which exther the Javn inergey (path) mto the Lord, or tho Lord merges oco the Juvs This also refutes the doerise of the uniting who hold that in deep sleep, there is solutugt at Alsaker and all socke activities, and so hold clint tho wordt Vusa cada annihilation, and that the deep sleep is an annubilation of personality. The whole thing deponds upon gotting clear alor of morging It lower conscious negs could ever merge into a higher, it could do so only on losing its separato conscioudes A lower CDOSCIQM88 ean porer merge into a higher 100 still rotun its own conscious nch Bat tbo Na rotains its consciousness in deep sleep, for he reruembers on waking Wat helad slept well Therefore a deep sicep the Jun does not merge into the Lord Nor doca tho Lord Norge into t19 Jays Por wles a figher copSCIOU81999 motge inton laver--t theru could be such a thing then it would lose its lugbernatur an I becane the lower Thus the Lord would be vc Lord bat bocomo a Jeya ·VIII ADHYAYA, XII KI ANDA, I,2 571 TWELFTH KHANDA. MANR: 1 मघवन्मयं वा इद शरीरमा मृत्युना तंदस्यामृतस्याशरीर- स्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरी- रस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव शन्तं न प्रियाप्रिये स्पृशतः ॥१॥ मपरन् Naghavan, O Indra मर्यम् Maumyanm, mortal, subject to dcaill aVal, verily इदम् Id orm, this शरीरम् Suuram, body of the Jiva आत्तम् Attam, held • स्पुना Mrityuna, by death तह fad, that, body in whiels the Jiva dwells अस्य Asya, cftlus, 7 Amritasya, Sulic Immortal de Manrasya, oftlic Bodyless. आमग Atmansh, of the Self अधिष्ठान Adustharnam, the nbode पान Altrh, held a Vas, verily. सशरीर. SHarirah, the embodieri, namely the Jive प्रियाप्रियाभ्याम् Priyaprayabhyam, by pleasure and prun. A Na, not A Val, vents, सरीररय Soborrasya, of the embodied, of the Jiva. सत' Satah, so long as they be. पियाप्रिययो Priy priyasab from pleasure and pain. अपहति Apahatth, release, freedoml. अस्ति ASI, 15. अशरीरम् Asartram, to the non-emhodied, to the Supreme Self. बाद Vavri, vealy सन्तम् Santam, being- न Na, not. Fraga Priyapriye, plcasure and pain, (dependent upon anotlıcı). FOR Spride lah, touch 1. O Indra! this body of the Jiva is mortal and held by death It is the abode of the Immortal, the bodyless Lord. The embodied Jiva is yerily held by pleasurc and pain. Nor is over the onlodied free ſon pleasure and pain. The non-embodied is verily never touched by pleasuro or pain.--174. AMANTRA अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथै- तान्यमुप्मादाकाशात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन स्वेन रूपेणाभिनिप्पद्यन्ते ॥ २ ॥ quit Asanirah, without buly, it absolutely, but compared with threr kiowledge. वाषु Vayub, the Chci Vayu, अभ्रम् Abhram, Brahms, because flc is supported (Bla) by the Lord V16180 (Apzall-perunding). For Vidyut, Lightning, the sile u Viju, because she is very (Vi) fuminous, (Dyui) the Inghly lununous स्तनथिस्नु Sinayitruth, Thunder, the wifcof trabra, because ·572 CHIANDOGY A UPANISAD. slie has all sounds, tadu Afurami, without body, because they illuc superabundance of wraton, pana Eian, thesc. F rad, that. tus Yatha, as. partit Lean, thesc. garimusmat, from that. Anurg Akalar, 100913 All-lumaons, Supreme Self, through the giacc of Alasa, ricare Samutthaya, coming out of the body, 9g larauit, Suprenic, zatra Jyouth, Light, the Supreme Iralman, 3999 Upasampadya, lavng approrchiod. a Sverra, huts ouve, egy Rupena, erith lus farm, with lita proper form of Joy &c. havia Abluspadymute, completely ailasa, 2. The Chief Vâyu is without body, Brahmâ, and the wife of Vayu and the wife of Brahma these are also witlout body As these tlırough the grace of the All-Inminous come out of their body, and attain the Highest Light and remain in their own form,575. MANTRA 3 एवमेवैप संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य खेन रूपेणाभिनिष्पद्यते स उत्तमःपुरुषः स तत्र पर्येति जतन्की- डनरममाणः स्त्रीभिर्वा यानैज्ञातिभिर्वा ज्ञातिभिर्वा नोपजन५ स्मन्निद५ शरीर५ स यथा प्रयोग्य याचरणे युक्त एवमेवाय- मस्मिञ्छरीरे प्राणो युक्तः ॥३॥ 4 Evam, thus. Eva, just. De Esah, this, amely thc Multi Juva EXRETE Sampasidali, laving obtained the grace or Vianu completely. Asinat, fron ins. aftura Śarırat, from the final body समुग्धाय Samutthayin, commg out, Param, Jughest. sätta Jyolih, light ag Upasumpadyn, tavug utuntec. Sveu, in his om रूपेण Rapena, Ressm. अभिनिष्पात Abluispadyate, appears, is restated to, Sals, he, 7 Ulamb, the best, JET Pususals, beag Salt, lie. Taus, there in the world of Lord. Parychy, moves about, war Jaksais, eating, or laughing atza Kiidall, playng tra Ramamanah, lejoch. to Shibhih, with women, VA, verily. antara Apanbly, with non relauves, Mukras of previous Kalpas. Vånath, with carriages. 47 Va or. FATA Jñaublich, rclatives, namely Muktas of the same pera d. a Và, 01, N2 nol. 29575 Upymam, persons ucar them to Smaran, remembering Idam, this, the striran, Lody, # Salı, lie, Aur Yatha, as a Prayogyı, the charioteer. To Acharane, u the carriage. Ti Yultah engage! by luis master एवम् Evam, thus एव Eva, just, 2199 Syam, thus afna snin, 10 ihts. o Sasire, in the body. FT Pranal, the prána, the Cluef Vayu. Tih Yuklah, appointed by the Lord Visnu, ·VITI ADIIYAYA, XII KUANDA, 3, 4 573 3. IIc through whose grace this released soul, alising from his last body, and having approached the Iliylest Light, is a cstored to his onn form is tire Highest Person The Mukta mores about there laugliing, playing, and rojoicing, with women, with carringes with other Muhtas of his own period or of the past Kalpas (So great is luis ccstasy) that lie doos not rememboi even tho person .standing noar him, nor even liis own body And as a chariotcor, is appointed by his master, to duve the carriage, . just so is this Pina appointed to drive this chanot of the body.--570 M INTRA 4 अथ यत्रैतदाकाशमनुविष्णं चतुः स चातुसः पुरुषो दर्शनाय चनुरथ यो वेदेदं जिघ्राणीति स प्रात्मा गन्धाय धाण- मथ यो वेदनमभिव्याहराणीति स श्रात्मऽभिव्याहाराय वागथ यो वेदद शृणवानीति स श्रात्मा श्रवणाय श्रोत्रम् ॥ ४ ॥ my Atha, now. Vrt11, where, 112 Viscica para trai, tursun Aha. &am, Lumuous of fun warun Anu-annam ha, cistered TG Chaksuli, esc. Sah, that, Clitkausalt Lens using tlie eve get Purusali, PC Sun, 4 Daganda, fut the sale of seing 78 Clasul, cye Atli now Yall, wlio Vedi, k10w3, hunks Idain, tlan faretru Jiglerar, may I smel) a 1), 1bus y Salt, lie प्राामा Atunt, the self. गन्भाय Gandlaya, for tlie sake of sn !! EU Ghránam, the 11030. Atla, now. a Yah, who Vcda, how इदम् Idan, thus अभिन्याहाwि Abhivydharant, let ne spcal, saluthus, Sah, lie, arr Atama, the Self, fratera Abiu vyaluraya, for the sake of speaking. Ta Vaš, speecli, cougue. * Atha, now. Yali, who, Veda, knows (eg foam, tins TOTI Śrmavani, my l bicar, TG It, thus, Suh, lic. Alna, tlic Scll, Nura S: avaniyo, for licaring. in Scotram, ear 4 Now that, in Whom this luminous form has entered, to Him belongs the eye That Being is the Lord of the eye, for the sake of Ilis seemg is the eye So Hc Who says let me smell this, He is the Self, the nose is the instrument of smelling let me say this,' He is the Self, the He Who says ·571 ONTANDOGFA-UPANIŞAD "lot ine tongue is the instrument of saying. IIc Who says hear this," He is the Self: the car is the instrument of hearing --577. : MANTRA 5 अथ यो वेदेदं मन्वानीति स आत्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुपा मनसैतान् कामान् पश्यन् रमते ॥ ५ ॥ प्रय Atha, now. य Yah, wliv. वेद Vedn, knows. इदम् ldam, tare. मन्यानि Manvan, let me think. इति II, thus, स Sah, he. अामा Atma the Self. मन' Manah, the mind. अस्य Asya, is. दैवम् Davain, divine, illumined. चतु Chaksuli, . स Sah, he. ये Var, verily. एष 1sain. tlus. एनेन Etcun, through ins देवेन Darvena, through the Divme. चतुपा Chiksuss through the eyc. मनसा' Manasa, though the mind. एतान् Etan, thee कामान् Kamin, objects of desne. पपयन Pasyan, secure. रमते Ramate, he rejarces. 5. He Who knows let me think this, Ilo is the Sell, mind is llis illumined cyc. Ho tho Solf seeing these objects of pleasure though His alluninel cye rojoices -578 Nota The two Vantes show that it is the Loril ho creatos by us will Cyc, Ear, Moso, &c, in order to malo the Jiva pot exrerknec Tho Toril is the Uttuna Putulsa of the thud afzutra, and the last two verscy describo in detail Ihs glory and Majesty The Jim, wille Peann and Senses, is supporteil luy tho Lon nad oxists throngli lium These two verses show, that the real croyer of all the experiences, is the Lord, and that tho Juva enjoys sccondarily after the Lord MANTRA 6 य यते ब्रह्मलोके तं वा एतं देवा अात्मानमुपासते तस्मा- त्तेपाय सर्वे च लोका प्रात्ताः सर्वे च कामाः स सर्वाश्च लोकानाप्नोति सर्वाश्च कामान्यस्तमात्मानमनुविद्य विजाना- तीति ह प्रजापतिरुवाच प्रजापतिरुवाच ॥ ६ ॥ इति द्वादशः खण्डः ॥ १२ ॥ Yait, those desires cte, ihese desires Ath Brahmalahe, in die world of the Lord, truely tlie Lord Experiences touse desires only wlucli arc holy and vluch crict in Heaven world, तम् 1.m, hum. 2 Vu vctily. पतम् Eeam, thus, i Devah, the Devas namely, Vaya, Bralıma and their spouses. भारमानम् Atmanam, The Lord The Supreme Self उपासते Upaste, meditate, worship. Atau Insmat, througli the grace of that Lord obtained through me- Citation नेपाम् Tesm, of those Devas सर्व Salve, all. Chama Lokali, Worlds and men. The Attal, are ubeamed Save, all. Tha, लाका ·VIIL ADHIÂY., 111 AHANDA, 6 575 and TRT kainah, desires Sali, lie Hafa Sarvan, all Chia, and FTFIT Lohan, world mata Åpnoli, obtaius Dei Sarvan, ull Cha, and Parte hanin, destes 4 Yalı, who & Tam, bim SIEMÅtmuam, the Supreme Self. q Anvidya, having Intellectually understood fara Vijanatı, realizes through mullion Iti, tbua & Hz, verily 571948 Pin Japatılı, Panjipati ITT Uvátha, said TET Puajipalih, Pi njipati उवाच Uvacha, said 6 (The Lord enjoj s all holy pleasmes only), which Ouist in the Brahmâ world That Supienie Self is worsluipped vorily by the Devas Therefore, they obtain all worlds and all desires He who knows that Self and venlises ll. also, obtains all worlds and all desics Thus sud Prajapati, verily thus said Prajapati --579 Y DIVAS COUNENTARY When thius ad leased by India B! 072 lokal me the truth in plu and simple wou ls, lls how thou thint to be tlic un volo 14 il lys counection with body ; e ilusalias always & me bdy o mnotlic) Wlule lle wlio bas po connection with 2 body citler in p6t present or future He is called the bodyless the Supretue Vi nu tłu Immortal, the Ltern il l'on I was thus lithomb died the land dwelling within this body, 10101ms contiolling it for the I od is lie wlo) controls the boils, (rec from oll nge, it wlule the natii is bound wità tlic body ind sulfurs old ngo und death Becau cit i la tho concert of lody The Commentatur Io v ospla ns tlo en: g of the ord Pryia d Apriya The learned call that to be prys which clepends upon mother, my linpi iness winch is not self dependent is Prayzoi pleasure, IP ine mmg mother wel Y7 mcaning to conne! Sinularly 1113 pun such comus fium mothei tilant la called Apm) i the wond A merug evil The Ju 2 is alivyo subject t) Puy and Apry? to please cluseal by another to pun gren by another A Juu jievei unei any con ditigu (whethe) Ivec un Auktu) be abovo pleasure and put In Vukle lins pleasure, glicn to him iny Gxl 11 200 Qui ti he li is both pleasnie ind pim, according to his I was But the Supremu Bauman is A101 (bo liles) thereľoro H, 1195 113 ple boule noi pun lles c'in Deier touch Hiu llis pleasute is Sellougounted not like the luz depenclent upon another, wlule pun lle noter luis The Comnentator no y explan is the words Ahhra 1 Iyul and stanayıtnu whici gene rally in the cloid the ghing and the thuid But ho Blo vs that these words can bure Crabin the wils of Vaya and the w le of Brahma rcspectarels 14 ·576 CHWINDOGYA-UPANISAD Brahmi is called Ablur, license to supportul ( 1= to supports by the Supreme Lord, u ho pensades everything, 111mely, by the (in) Visnu, svha 18 called Ap ou all perrudung lines Absa compound of to words (94 +9) Ap ant Bluz mezus literills "suppouteilly the all cladki Noto - Heineaning clonil Abhri is analysoil 13 Ap Sater, I 1-cirrying water carrying water boring The wale of V.Scillel Valyut, berause she chuss speen! (VI) calightenment, specific inci ofliglit lhe sile of Britain called Stru yıtnu, becalise sho consists of all sounds, and Stinejimu interalis nicins' thomber of all sound These (Vaya and Boulimie sith thou spauses) le sud to be without bols, not bechlino they use tholuteh ilo Dolies but lecus knowlerige mependentes in thiem, un 1 tlier body in no limirne ta teul onderlige llenso no notate teil by pleasure u pitni, much less then all the Supreme Bilmin bc ufiestood by pl suo 200 prin Ilow do 594 say that Brak udanlusu 190 no k 99000 crorel 113 caber Test pleasuro s chuset 193 Viel u linsett and it 19. ot roll-origivatel bothus cannot logu antouched by pleasure Tyths the Contador roplus - I'he pleisure of Vngu zini Buahma, as museu drectly by V-11, lolc thirt aftlich am ly when we all theu louds This plezskua cannot bo snd to bo und ly notlar, for the please clised ducotly by God is not Pry 1, bong dulile Micrclore they all sud to be des ord of plesme As these, Vagu Bitlund and then we live emoiged from the Stipreure Ethor i imely Vodu, and from nothing else, intl us tlicy enter brick mo llum and mitige into llum in Vults, and thus obtim there anaz lappe- mn 1 bliss, so the uthieu lluhtis tuou, pl the full grice of Vinu, obem their selt bliss lng pich: Vi nu culcd il so heslo When thai Afuhti jeiches Vu«nu, le nejoices there will 110cn nodi curiges, wuu Thisment As the charioteer is proc' in in druge, to do M 50 19 Vryu appointed bs the Loui, to drive thus clusot of tlo bols Ani 19 11 the chariot i setter the Vaste of the clitant as the Lord Visu sits in the houy the master of the balls, mi as ad not inny carry other passengers Also so is the namere pissenger is the lxxly, nesther the river vor the master af et Refuged in Hun we all the senses and the sense llevus, the greit Prann is no ieftiged 10 Dim, in Hum 18 refugerd eren tus Julle te Supreme Vinu knons all then working their seeings, their lietimas their swellings, then tasting and thinings as well Me Terily fully ·VIII ADHYAYA, XII KUANDA 577 knows, without any effort, all the objects of all the senses 1 bat Vu must be known as the Supieme, gere than all the Devas of the senses, an l the senses He the loud Vinu, the Unborn, experiences all joys thunugli tlies senses 'I lougl. He is capable of enjoying everything by 1114 own glorious form, Jet the Lord a rhen dwelling in the body of a Tuva, enjoys all objects though the senises of the Jive by perunding those senses with his own dinc senses II tho Lord within the Jiya, cujoss through the senses of the Jim thru Ho woult suffer the pain of the Jivas anrl osperiene Oils is well To thus the Commentator toplies - The Lou Visou, In pemuling the Java ancl 119 senspy and Irama enjoys all be anspicuous espaijencre of the Jna but up WU Hin the Supicine I od worlup all the Devas, Vay 11, tnd the rest, undlei 1119 control, venly all the worlals sulssist, all desires, and all Jus Any one ulio knows this ancient Vann, according to lis capacity, and sees Hum in his true light, obtuins all desues, and all woulds, according to 1219 wall 11111s it is in the Sinn Stiluti I'm wapat taught Virochana tho truo doctrino but the latter through his incapacity, arcu. Atnus understood 15 il Brat 21 ww teaching the cucory of May tracly tint the JIV 194 rofection of Brune the refcetson and the original tro Identical, and that therefore thu Jiva uni the Braburn are the same and cousequeutly the Java is to be worshipped In fact the theory of the Miynyding is the thoory or all the aguras anel la not the truc doctrine Indra however, understood Prenti rightIr No kuew that the Extrucs de peatreer of the tree states of conscioUSTIC?, Fraling drcoming and deor sleep that Ilo 14 above all eoneet of bouly, that. In is untouched loy necessars min and planc, that Ilo intho 624) of tho Maktas that Ile is the Lord of the Charlot of the body, that fo is the sipporter of the Jha vith his l'rant and revers that to 18 to enjoy er or all 2138pcious expersepeea, that Ilo is adored ) Viru and others that tro nlono is tho Atonn While the Jua is just opp 18th of it Thus Indra understort the traelung of Prijepnt in its truc light panels that he had targht the loetrino of sunlity, and not of kicntity and illusioon sa tanght this doctran to De Doris, a9 Vonu.clasa taught Mivavail to the Asura9 So Do any that the doctrine tanght to the Vorocling, or rather 119 understood by him was not yasida but materialisia or Lohiyatı narely, that this boly is to Aten there 19 no ottice soul than this body, and that this body alone ought to borrorshipped Tb , honorer is not the doctrin laogut tu Virochina Por Lolagatas aro nutcralists and do not believe in alter life Thoy do not belieic that the moula EurVIpo billy dissolut 101 That (lus doctrind was not taught us thug proval ty tho Commentador - The Srota one that Virochinna tught to the Anung "lie obtain both worlds, this and tho nout' thus slow tlint the TOR lynta locirine 4 not trught by Viroch inn for thics (the Lukigatas) do not believe in the cpistence of tho nett world Virceh 17, howeser, believed in the eristence of the next world and he did not misunderstand Prajipata ng terclung unterlism, but at leaching slynada For Virochana, ·578 CHINANDOGIA-UPANISAD when liccnt back to liis Aunas, taught them that the Jita is to be wmshipped, that the Jiva alone is to be scused, and lie who oshire the Jirn alone, and serica thc Jina alone, attains both the troulls this and the nost (Khansin vii, serse 4). Titis diie teaching of Virnchinna to the asmas slions that lic did not teach materialism, for he laught tho oxstenco of the next woll. Sio taught the identity of ilio cfcction with the selected, the Supremacy of tlie Jiva; in short this sectrine of the Mây vála But tulc Virochou undorstood the word! Alman, as incauing Jiva Atmu, Indra understoel it in its truc sense, namely the Supreme Coul. lle understand that Prajipati by using the word Atmna clevel in the Supreme Lord and not to the Jiva Atman. In fact, thic od Armou is, used in the subsequent passages, unmistakably for the Supreme Lord; tlmus ns helov "O Imlra, this boily is inertal 02141 bd by denths. It is the clx»le of the im..otal, the latelyluss Atman. The embolical is vevily field loy plensure and pain Noi is over the cmhorlted fire from pleasure and puin. The non-embodied is rouly nesoi louclier loy plesme o paine" (Klanda XII-1). The abore tots show that a sharp difference is drawn between the Jfia and tho Isvara, the human soul and thic Lou But may it not be thnt the Jiva 19 also, wbore picasare and pris, 1. its at Mult, and then tlus verso will apply to tho Jiva. Bioplinary condition, tho Jis is not abovo plovenre and pain, but in Multi it is. To this the Chomentator replies :- Except thc Jiva no one else lins the perception of priya (pleasme) and apriyn (pain) For it overy Jim whether Mallit or Band, more frco from pleure unil toin, then who or wat is it that is nfected by learoan nin? The answer must be the body. It the 3011 Hoe boteuter, then the sufering is in the boals, hut that is not the opinion of mny wide If the bound soul anly salers and the released cont is nhavu 'ill suffering, then it 18 agustan terchings which show llat in zelo150 also the soul is bound to cujoy Impr. ess, it coot get rid of joy Esen the released soul is not fier for a pleasure, it has the enjoynient of pleasure in that state Bays an objector --"It the released soul is not fra inm snjering () fas there the Lord is niso not frec, for his joy is eternal and Floor Drver be free from joy." To this the Commentator replies --- The word puiga or pleasure of this passage is not intended to 11- cludo the joy of the Lord Visan For we have abends sud above, that by priye is nieant that pleasure, the attainment of which depends mpon another, they of the Lord is ant such a pilya, it is self-dependent. The bliss of the released, being lependent upon the Lord, s pugain, in the true sense of the word (As says the following text) Tlie Jivas ·VIII ADIYAYA, XII KIIANDA. 379 trhetlica sclerseil au bound, can neler be free from juía, leclise their joy is ever sleponlent upon another Rut the joy of the Lori 11911, being independent of all, is not calleel pulya Perause the wise say, that the puyn is thing joy which depends upon another But thongli the jay of Bralum and Vayu se als dependent upon anothm, namely upon the Lonel Ilari, yet that iny a not called pirsa, because it depends upon no one else than the Lord. "Then joy, therefore, falls under ilir category o amuza. It is only ir a secondary sonse that then jy is called apliya, strirtly speaking theit joj is also prayn or dependent joy. Thı19 secondary 199c of apriya is like the nse of the word Suarat o tlie Soll-ulez ot autocit as applied to the king, (for the tino Antocit in the Lord alune) Otas • the word is aia ni Lorel is applied to Rail, or as the worst India is applieil to Sakim (Iudia or tho Ponclui One is the name of the Lord primarily) In the sumo way the worlapriy applaud to Balun and Vậy thou jog is not alsolutely sell dependent Semuls the joy of the consorts of Bethunt and Vay 19 died apuya, though it is clerculent on tlio Loid anel on their respective lods, just as the word nijñol s01ercigo 18 "pplied to the queen, of the levou or July is applied to Um" It is in this secondary sense only, that the word aprit is used in romection with Vidyut the wife of Viyo and Stanzgitin the wifo of Brala Tons it 14 written in the Pajama Slati Motcaver, the very text of the Chhin clogia Upanınacl also share that the joy of the released is dependent ropon the gree of the Lord and is not any sell proluced joy. Thus an erse 3 of Klanda 12 it is said "llus released foul, bruing obtained the full ince of the Loul, and bring appio clied the lughert aglat, appears in his own form Tine blons that the experiencing of the mrjánnula on the sell-jog 19 obtained by the closed soul, by the price of tle Loret Moreover in the same ase the Lord 19 describal as the Best Person Uttnina Purna o tlie lliglest Bput Tlus also differentiates the Land from the Jiva Dut canuot the words uttan purna be applied in the Jiva also? In the state of Nighti, the day well ho called the best person, as chupared with mampato atter. To th19 tho Commentator replies - Tlie word ntiama purus the Highest Person ulnays presupposes that there are othor poisons compued with wliom, tlus is the highest if the comprison was only betiveen liimani dhe inanimato nature, then the word highest wonli have been enougls, and not the cards lugkost person Tho Adrrith theory is that there 19 only one person or Peruar The spirits are not mung but onc. In th14 view, the nse of the word ut perust is wrong, for the word 3 ·580 CHHÅNDOGYA UPANISAD 1 I ghost Spirit, always stoplies the existence of other spirits lower in gridc That there are other purusasis tingut is the Citz also "The Uttama Purust is another called tlio Supiono Solf,' (Gitto XV-17) Thint Supruicy and uniqueness wlucha Briluma or Nudrı cannot obtu, is Thy essential nature O Lord! Hm Ilou alouc ut the Highest l'erson” So also in tho Rig Vudu wo fiml lint Ghic Lorel Vinn e descubo 1 the Highest As the following Rik wilt sliou परोमात्रयातम्या वृधान न ते महित्वमन्वनुवन्ति । उभे ते विम रजसी पृथिव्या विष्णो देव त्व परमस्य वित्ले । Paralı, beyond 1721 Mitrnya, all bund and measure Tanvi, with thy body TV Vridliva, Oh thou who growest FN, not le tlay FIECH Malutvam, mjesty gara Anvak nanti, come gli Ublic, both le, ty 4 Vidma, we know Fet Rajast, tlic heaven areal Pr tuvy'l, begmung with the castl Fact Vosno, O Visnu Deva, O God Telvam, thou FAIT P1 masya, the highest PC Vi15c, knowest Dien come not tgh Thy muests who growest beyon! all bound and measure with Thy body Only Thy two regiong tho 1 cayen and LI o carti O Wish we non hat Thou Col Luewest lle highest also (Bg Veda VI 39--1) The same rica is expressed in the following Imes of the Citi (11) Dong seſugel au thug trisdon and bring rerclied sunılırity with my nature So nko in Tutt IT 2 " Ile who knons the Supreme Bml man ne dwelling in the cast of the lipart, the highest space, ho enjoys nll objects of desne nlong with the Omniscient Breman' So also in Tutt 10 105, it sed " The Mul tr Jura Jeawg 1219 world, hercles the Ânanılanı iga (the Supreme Lord consisting of Bliss) alter baving tinvelled tluougli tieso regions, enting whatever he likes to eat and thing Whiaterer fouin he wishes to take, sit down singing this liyin " So 1190 –" Whic Muy (Prakriti) does not crist, what to shy of other lower things? Where dssell tlie servints of the Lord Hari, honoured by Des 19 and Asuras Similarly Trisna is worslapped by thio released soula freo from delusion Similarly Chband VIJI 12 3 'He moves about tliere laughing playing and rejoicing with women with cununges with other Mukt19 of his own period or of the past Kalpas (So grent is fuis ecstacy) that he does not remember even the persons standing near Tum bor even luis body The also shons that the J117 vu the state of Mult, retains 1114 seputteness from the Lid wil does not became identical with Bral In net the Tord Upt merug nent, and the Word Antara different found in the verse already quoted slion that there we other 60 ils nenr the Blul 111.17 dimhrly in flot cry verse e find that Vuka Jitz stands in the presence of the Supreme Light All ilus slows that the Mul 19 5 not lention with the Lord ·VIII ADIYAYA, XII KUIANDA 581 it Tho worti Antar does not occur in the fort of the Chhan VII 12,3 as to havo got It must be the reading or sono other TCCCA 91011 Similarly in Chhand VIII 12, , To read, tho Devt8 worship the Atman Non, if the Atuin mcint thic J117, then the teise would mean that the Devas worship tho Jh? Bat Deras never worslup any live as Jiin only Dcy 19 nwy worship 1 Jura merely 15 ' symbol, but uover as the Supremo Juva, 18 Ruch, is boy or worshipped by any Dova Tho oljoat of the worship of the Duvas is Vishu alonc. Beczuse the following text of the tigral slon» tlint the Devis nomlip Vienu alone पुनर्दाय ब्रह्मजायाम् कृत्वा देवनिकिल्बिषम् । ऊर्ज पृथिव्या भक्वापारगायमुपासते ।। Putiard+ya, vay, les red FERR Irahma y am, the wifc of llc Bråhimona at Kritvi, hrvaug made her Detail, by thic devas arhia Nikilbisam, free from sua Úrjim, fulness, food grasp Prung all, of the earth a bhahlvija, in order to enjoy 72 Divgayam, 1.03d Visnu of the great glory. 746 Update, wo stup The Deras restoraal tho Drahm una a wafo having parificed her from an and worship tho Lont of Croat glory, in order to enjoy tho fatress of tho carth (1 1097) Smarly the folloning verso of the Bhag ivata l'urinn slows that the Uttam Pausa of Cmnd VIII 12,3 is Lord Venu and not any Aukta Jua "The Lorri must be worsluppeul, as the Highest Person (Uttam Purena) 18 spirito from the JK !, as possessing full 1 nowledge, as the agent unattaclied by any action, c' Says an objector - In the Chhond viti 12 ft isent "That being is the Atman of tho cge, for the sake of his soeing is the ojo Soho wlto słys lel nuo say thes Ho s tlo Ata'u the tonguo is the instrument of saying Be Thus shows that the Atia ferrocł to bere the Juvilinan at not the Lord for he locs not reqa rozny scuso orgus to enjoy external objects. This is wrong For though tho ford 15 perfeet yet as a matter of sport (Lula) hu enjoys etternul objects through tho scnsca of the J1Y75 As says the following vereo of the Rhaganta Parana - Because the Lord haumig cented these bodies with the elemente Vallat &c 1118 entered into them, and rests in them. He is called l'uruca (literalls he who rests in Pur oi body) Thus dwelling in the bodica of the Jivas, He enjoys all good and nuspicious experiences of sixteen kids, by being a witness of the sixteen oi game lay that Lord beutify these Yurds Tlus slows that enjoyment is stated with regard to the Lord done, through the senses The exteen organs are tho five senses of cognition the fivo 01 9418 of action the fivo internul orgads qual anal tbu rest and Jiva as the sixteenth In other words lcro n and five of feelings ·589 CHANDOGYA UPANISAD Suminis in Math Up III 1 -"TI cicure the two aspects of the Launch the lens e trathi, cvistung im to lively oltained in gand works both duellug in the cauty of the fient, in the most ingliz spolumulu! Purm (V1) n)' The'd welling in the city nic bot aspects of the Lod, s se learn from the words of Bids ana in tho Vedanta Satris 1 ,- 11 –“ The trva (ulio linie entered into the care, ac ideell, both Åtman (the Lord) from this very well lyon a cloactcustic, and from scupluro to that effect Dul verso 4 of khanda 12 s11s that the eye is for his scug the car Ir bus beiring and o lieti dhentions of tho Jiva Thereule lie who enjoys the oljects in the JIFA and the Supremo Card To this the Coininentator itplies that even with regard to the Il ysical objects the Jna does not soc tayte e tho true olyocts but the ann artners only The real object is known onts to the Lord Lren with reg ud to seemg and selling do, when the Juvis say see this, I smell this the lives ierlly do not know, beemo they do not apprehend the things by themselies the substance underlying the sens tions, only the Speine Spurt huong them llicrcfoc, the words "Sa Tittamah puru alı' do not refer to thic Jou z hut to the Lord, one 3 Alianul: 12) Loul Bid u aynan uuderst inde it too in tins sense 112 lite Veduta Suti is I 3 20), he says - tlic jeference in tlo Chlmnd Up VIII 19, 3 is to the Supieno Âturn and not to the Ju2" Sutuly m ihan Gat thc woud U1911 Puru-g is applicd to the Lord -" But the Uttama Paruni 18 another culled the Supreme Sell (Guti 15, 17)' The Blukt Jiu z is not all posielul, not Olutpolert lile the Lord Ilus fact is slated by Lord Buch unvonalomself in his ved inta Sutr 1 (IV $17) - The Macht Juo!umns al lub wishes but does not possos the power of ceiling ou destudying the world therefova tlic bong by ac cung whom the Jh11 10storud to nis essential vitne is the Lord oilied the Unit Pitzus(tha Sapicine Sputt the rerne., o hindin 1% therefore should be punięc taus le bu uliose glace to Just lening Ilus last body in apparching the lugliest Light, is restored to its own form is the Highest l'erson tho Uttama Purus lho pie kus passages also sliere it is 8), de mosch in 119 glory his dreani (Llanan 10 1,) nd the reference to sleep sleep in khanda 1l cel slow in the Irsrol is nieint there and not the Java for these pisanges rescibo altubultos wluch die uat wplicable to the Tu Ilus lou etml the plurase V thus linalı chi imali nion that Jul? could not brzo been meant for it me ins luc moics in this glory, numel, whilo he is glorified loy the Detay Non thc Jiva is nesci glorili con los slrt says (1.1 frut lie los lo control over his dresults, and dreng ire ·VITI ADHYAYA, XIII KUANDA, I 583 sometimes very punful) the Lorti alone is always gloriled and retains Jis Vajesty, even in dieun The soul Priyogya in verse 3, Khanda 12, mens the druer of the cariage, for he who is m ch ge of (Prayogn) of the caninge is called Priyogyr The I oricon also grcs this meaning _"'The words yanti, &urthi, anct, and prayogya all mean the drncr in cluarge of the caringe” Tho words Diram chakruh in verso 5 Khunda 12 nro ambiguous The Commentator otnlarns the word dva thus -The manne 19 called dhiyin chaksal beca1290 it is ilumin çd by others The worldvim is to be talon in its etymological senso hero namely the eyes, &c. of tho Juva Is illumined by the ecs, &e of the Lord The Tord bus His own eyes &c but whon llo nors through tho Java He uses the eyes &e, or the Jiya but Illumines tbem and makes them daiyan or illumined Tho words Ye, etc, bial maloke słonki bo completed by tesu minte and means lie tales delight in those pleasures which exist in the Bmlima world In the sume nint(0, Khanda 12,) occur the words anuvidya vijanat: The antividya mens having understood through torches und scripturcs, tint 19, second-hand knowledgo While vijanatı means face to face or direct knowledge, or aparoks? As says the following verse – vexlanıı means knowledge througli scriptures, while vijuan'ım means seeing the Lord (Brabamacarena) THIRTEENTH KHANDA MANTRA I. श्यामाच्छवलं प्रपद्ये शवलाच्छयामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृत कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति ॥१॥ इति प्रयोदशः खण्डः ॥ १३ ।। garara Syam , vier wurstoppning oile d'uru as Syamd culoarea aces Sabalanı, the Lord having vui nous colours uniforms Prapadye, i sorship Tha Sabalat, ter worshipp ng the Lord is haru g all forms 10d colours fra Syaman, as haviog the Syama colour or dark colour wyà Prapadye, I worship, I come to 27 Asvalı lorse Iva, like du Romani, hairs ftyra Vidhaya, shaking off 799 Papam, sins To Chandral, moon Iva, like ut Rahoh, f Rahu PER Maklikt from the mouth ng Pramuchya, CET Dbalva, having shaken <r catu Barıram, the hody JETE Akritain, without c1011 atat Kritátmá hyung fulfilled the <bject of the bejag frec 15 ·for short time tha ellects all thosa Karns) is the moon is freed from tho tuouth of 1 Now an objector says-thus prayer 15 put in the mouth of the netlor of tho Umhieu Is the lovelop of it to mankind in the case ut both these, the above prayer is inapin priate The Bouldees Rami Sun Cternally Free and can wel bland in teed of guelin 581 CIITIÅNDOOYA-UPANIŞAD Scil. Ea Malmilul ain, the world of Brahmin, an Abl11stim• bhava nu, I obali. Takit, thus ART Ablitsambla1111, i mbuzin Itu, tlus. I tako rofuge with the Lord laving all colours thuongh meditation on Ilim as having no colou. I tako lofugo in the Lord having no colour by meditating on Im as having all colour. Shaking of all ovil ns a hoxe shakes liis hairs or as tlio moon frecs lennell from the moutlı of Råhu, shaking off the body, I obtain the uncicated realm of Brahman, having obtained the Solf-580. MEDIAS CONTARY In Rand thirteen tq tanght the motiol of worsłupping isilu in les diferent coloors ng reelding in the licet, &c One colour of Vis13 ndng in the heart is Dirk called hymn It mar so violet colony or priro Llach Thin colour of Valla a9 dwel ling in tho heart is also abln or sriegiloil Tho conncntars mention thig - Tho cokons of Vinu 19 solling in the lieu : Dirh (Suma) as well as uariegatext (Saal1) or loungi srions and my fold colonies (Ibo Sablo is a collection of all colour. } Those two lorns of Viray-Ong Dirhanii ong Wito (lor wito is 90 aromto of all coloars, and Dirk is absence of all coloutra) both dwell in the leurt Aman plug worship anel moditate on thesa forms of the Lord Jat there is no order in whicle ho my mustilate on these two forms Honing begin with bgama meelitation und and with al or begin with bola and cred with som The oriler is immaterial Tho Lord 18 other colours also than these trio The Lord as dwelling in the Jus a livs ils the colom of the disa He is red colomcil ns (welling in the so 'Ilus it is in thions The colour of tho Lorul varios also with the colour of the ones of the Nau in het the Torl has primarily three dwelling ples in min In the contin-n the play stor 'body Te is rod coloured-or of the colour of 1alnet In tho Astrt and mental belses-In the Jisrar excellaneo -- He bss the color of the aura of the day I tho hourt-In the Buddhig body-Lo bng dark and white color Tlu eolour of the Lord mentioneel in die Gayatri Valga 4 Jira-colour in fact, tho Lord has to winctitated ipon as having theso caloura wiica moditated in those places The formula that lit shveld utter while medie tating on the Worl in the eart is thesis en in this hbandar iva Roman Thay lva Rapor Brukat Prabuchs, Dhuts i Sarırım Ahritam Kritelma Tlenumrlukan Ablurambaliâvami - Shaking of all mg, non portabla sina as to borse shules of dast from his hairs, and Icies freed from all prambdha sias (riter sulering leihu, abandouing my dense and subtlo bodies but in anticstung my own caspatial nature Os functioning in mg Syarùpa bodg), mas I rock the eternal world of Drakman prayer Toth the Commentator replics - lamm Chando ·VIII ADUYAYA, XI Y KIIANDA, i 685 luni saw (beard?) the fiords that came out from the mouth of the Lord Fayagriva, those vory werily 2 Bislun, then even slid scr Nilada (In this Upinnid) words which are in ppiopu ile in the case of Vişnu (such as) players at the est must be understocul to be the mods utterci by those not to Him (such as Naudi and the rest) The Lord Han taught tliese (players, do,) for the future borngs 'Ilmus also spoke Runni, thuis also spoke Braluu l-und this is the Chilindogya Upanrad Thus it is in the Suna Samhiti. Tlus tho prtyer" asva 171 romani, &c.' was attered in the past Kalp by Narada and others The future generations will ulso attor theso prayers Thus this is not the pragur ultcrcil cuther by Rami or Brahmi -thoy norels passed on tho words as they heard it from the Lord Laci They simply transmittel tlo woris of the Lord of the wisdost- Hace the Hu: priv. . FOURTEENTI KITANDA. MANTRA 1. अाकाशो वै नाम नामरूपयोर्निहिता ते यदन्तरा तब्रह्म तदमृत५ स श्रात्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञा यशो विशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्वेतमदत्कमदत्क५ श्वेतं लिन्दुमाभिगां लिन्दुमा- भिगाम् ॥ १॥ इति चतुर्दशः खण्डः ॥ १४॥ Art Akaga), ihe all-lurginous, Vai, verils. # Nama, Named 1967a Nama apagoh, of the name and form. raffear Nu vahua, creator, revealer. a lether, the time ind for at a Ytl, what. San Antara, within agi Brahmi, Bralıman Tat, that 4 Antam, Inmortal, & Sall, he. Fra Atma, ile Aturan. SITT Prajapatel, of the Lord Visnu. a HT Sabham, nicetmg ty Veśma, hall, mga Prapady, may I obtam, a Yaxah, glory. wa Anan, 1 Harfa Dhavamı, max 1 becomC, HEMAR Bian mayanam, among the Bu almaus. 20 Yaalt, sloy, to Kajñam, among the punces and Ksabiyas at Yasah, giuri Việam, of Valbyns IT Yašalı, glory. Aham, 1 VIETCE Anupràpatsi, obtain. Sah, bc, 7 Ha, verily TUTTE Yazsám, of the glorious হয় Yasah yloiy, Svetam, mover in breath, existing u bicaul अदत्कम् Adatkam, eatci of joy, the Supremnu Brahman who is all bla-g * Adatkam, cater of joy, a Svetam, move! I breath ago Ltdum, the gove of joy. WTA, always. wir Abbig113he ahtanee, nyl obtain always (A) Fate Liodun, the giver of joj A, als ay Abhigam, may I cbtam. Tat, that * Alum, !

·4 586 CHHANDOGIA-UPANISAD 1. He who is called the All-luninous is the revealer of names and forms. Those names anal forms which are intermediate (svhich are not well known) He is creator of those also, He who is without name and form. He is Braluna, He is immortal, Ho is self. Muy I enter the meeting hall of the Lord of all crcatures Mlay I becomo glorious among Bralımans, glorious among Ksatriyas, glorious among Vaisyas. May I obtain him who gives glory to all glorious. beings. May I obtain the dweller in breath. The enjoyer of all joys and the giver of all joys, may I obtain tlie. enjoyer of all joys and giver of all joys —581. MADIYA'S COMBIENTARY. This hanya teaches another method of worslurping Bmliman cilled Ally declif In tho Lotas of the Heart. The Commentator oxplanas thla Klanga by quoting an anthority :- Ilc 18 cailed akisi, Lecause He is all prakåt-01 All-luminous IIe exists without name and form He who is called Bralman is the Lord Vya. Alay I obtain llis palace. The pluraso to sad antarå of the text mean "alovo name and forca :" antart 00118 without, and to refers to nua ráno I'mjapateh vonn moms tho mlce of the Lori Vippu; Prajapati huro doce not mean Brahná Lul Vextil Day 1 bevone Faxnous avong all 0.8les: let olliers delive tlcir famio fion me. May I get fane from tho giacc of Bur who is the day Highly renowned anong all celebuttcs, liom the Lord Brahman tho Grer of fame to me. The Supreme Bualuman is called Sveta, becauso tliis void literally 1111 any Ho ho C5 II the Breath (on dell: nu Viyu). lle is called alatka lands lle is the Eatci ( olut) of joy (Kamu)-Ile whio constantly experience thic bliss of Jis ann Seil-scalisation, lle is called linen bevanso lle gncs joy to others lım =!n=lati =joy: and aro inicrchangeable Way I alus obtul llit lord (called Svelt, adathalle und linen) FIFTELATI KITANDA. ALANTRA 1 तद्धेतहमा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्य श्राचार्यकुलादिमधीत्य यथाविधानं गुरोः कर्मातिशेपेणाभिसमा- ·" VIII ADHYAYA, IV KHANDA,I 587 वृत्य कुटुम्वेशुचौ देशे स्वाध्यायमधीयानो धार्मिकान्विदधदात्मनि सन्द्रियाणि संप्रतिष्ठाप्याहि५ सन्त्सर्वभूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुपं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते ॥ १॥ इति पञ्चदशः खण्डः ॥१५॥ इत्यतमः प्रपाठकः समाप्तः॥८॥ ओं प्राप्यायन्तु ममाङ्गानि वाक्याणश्चक्षुः धात्रमथो बलमिन्द्रियाणि च सर्वाणि सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकु- मामा ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ो शान्तिः शान्तिः शान्तिः॥ इति छान्दोग्योपनिषत्संपूर्णा ।। ९॥ तत् lat, that Brahman described above. , Ha, verily एवच Liat, thie. ग्रह्म Bralima, Brah na namely Visnu. प्रजापतये Prajapataye, Prajaptu. Io Prajapati ie, to the four-faced. उवाच Uvacha, said, प्रजापनि Prajapatih, Prajapati मनवे Manave, to Svayambhuva, Manu. मनु Manuh, Mavuh. प्रजाभ्य Prajabłıyah, to people waag Acharyakulat, from the home of the teaches. बेदम् Vedan, Veda अधीत्य Adlntya, having learnt, यथाविधानम् Yatlravidlauam, according to the rules gu Guoh, of the teacher. Karma, dutics such as service of the Guru giving hun Dalsia. rator Atigcsena, without leaving anytinug bchind, अभिसमावृत्य Abhsamarritya, having acruined hone Kutumbe, become a householder 7 Buchau, in sacred by Dese, in itc land, in a spot स्वाध्यायम् Svadhyayam, sacred study. धीयान Adityanah, teading. धार्मिकान् Dharnikan, sacred duties विधत् Vidadhat, performing. अात्मनि Atmans, on the Supreme Lord सन्द्रियाणि Sarvendrayani, all senses. सम्प्रतिष्ठान्य Sampratisthapya, having centered, having placed, अहिंसन् Alnisan, not in]ni ing, not giving pam. सर्वभूतानि Sarvabhotani, any creature. अन्यत्र Anyatra, except. तीर्यय Inthebhyalt, to sacred places, sacrifices स: Sah, he. खलु Khaln, venly एवम् Evam, thus. पर्तयम् Vartayan, behaving: यावद् Yavad, so long as आयुषम् Ayusam, life. ब्रह्मनाकर Biahma- Johan, to the would of Brahman अभिसम्पद्यते Abtusanipadyate, reaches, altans, न Na, not, Cha, and पुन Puwali, again. आवर्तते Avatate, returns. न Ni, च Cha, and पुन Punah, again, आवर्तते Avartate, returns 1. Verily this doctrine Visņu taught to the four-faced Brahmâ, Brahmâ taught to Svayambhuva Manu, Manu to his people One should learn the Veda in the family of his teachers and making piesents to bus Guru according to law and doing his works fully one should return home and nor ·. 588 CUANDOGY A-UPANIŞAD. + enter into fousoliold life. In a sacred spot lic should recite the holy scriptures, and perform good deeds concontrating all his senses on the Supreme Self, he should not injure any living creature oxcept in sacrificos. IIc verily this passing his life attains on death the worlıl of Brahman and never returns theicfiou, never retuns therefrom.-582. MADIYA'S COMMENTARY, 11:18 Upanisid 1164 be respected as on nuthoritative work. To pronoits authority the Veil d'urun mentions tho rious jx Nons who porunlimited it and blows the ability ut it. The phrase in the last Khan, may 1 VG fuous among all ars" 18 anni Il 19 not apprent, who is to spical.er of those words It canbul uls to every or slipper for any buily and evers buily cannot belomo stiprcucis l'amous. Who is then the Apcaker of this prayer? The Connentator answers t1119:- The four-faced Brahmi being tlius tauglit by the Suprome, cricd out: may I become famowe, sfe" Bralımı tuglit to Manu this Vidya, and MInnu taught it to mankind Thcrofore, concentrating all sonses in the Luid llie Supretue Spirit, and seeing the Supremo Vinu, one oblaing the region of the Lord. No one ever, for auy reason, comes back from that place at all The Cocl ss the great occan of bliss unbouwling, is lliglici than the laughest, is the Eternal, the Omuiscient, the perpctual Ruler of all, and the store-louse of every auspicious quality Ilo is in joy for ever to this kononers and is the Gocalest of all tic is my most Beloved-yen tho most desired of all desires, my hest Friond Alay my God bo pleased with we. The Cumucotator now shows, hy quoliug scriptores, that his coming is propilicsici in kus Vcds, and therefore this commentary written ky fis is authoritative berausn ko is one of the Aptas or the perfect. Wo is in fact an incarnation of Vás u or Christ In the cases of the Vola tlcro are described three D111110 foung (Incarnations) of Varu (see Rigvella I 141 1, 2, 3.) the third of those foruns has composed tus commentary explaining it as describing lari. Tho archetypal fun of Vây u of whiclı those are tho various aratáras consists of power and wisdom By the command of Gol these qualities appear fully in the neat iza-forms of Våyu the mighty, the supporter and morer in the universe El18 first form or avatarzt is as Hanumat wlio carriod the messago of Rams (to Siti) or who osor obrys tho wouds of Nua. The second form is that of the warrior Bhima who destroj od the aimy of thie Kurus His tbud foin is that of Anand:tirtha called also Maulva who las composed this commentary Thrsa third fornis nt Pizn are allegorical lansat represents the mesengor of God, standing no2 his throne, over ready to do lis commands. Lo brings tho message of ·III ADITIAYA, XV KITANDA. 589 hope to the desponding sout (Sita) when she is frightened by the terrors and temptations of tho torld, incly of the lower nature of man This is the first manifestation of Vaya or Christ in the soul of minn Ile encourgcs her and tells her not to lose heart The soal the encouraged and hopelal Decomes stronger and aspanos tho sterner axpects of Drauprus, Tl sccoul manifestation of vanitaker now It is when the con la monetsa the stage of Drupuli, wlio nn tuinger is cinblo of being saitebod atay be Ririm or Duryolhana, that the second manifestation of Ivyu tnke nilico The Christ coines now not 192 messenger of Curl, but as tho wirtsior of the Lord the testroyer of the Sitanic linet Ho 14 no longer anbriel the gentle, but Michael tho terrible The spect of liru here tl a soul i completing or conquest over ber enemice It is then that the third manife. trtinn ol Vagu (1šo pirce frenthomssions aro liesliet nnd the lower Curele ab - Jhonteu, come then tho Vya In his last and tho greeteet form 19 Var, the facct islom as Anandatirtin dhe lilies gis ng stiloar, as Purazprajna tho perfect was lom in due aspeet, tbe Vyu torche tir soul the mysteries of Gal head and ultimately leads her ta tho presence of her Lord In fact, the cruterie loring given in the secrex books nen conceal this allegory Tlo Srst form is that olllanumal or a bigami human ac, cloelle 1,ut fcrocio19, tho second is that of 1 niin as wzrror, hîna the destroyer of th the army nt the Kura Tho thirt is that ot l'arnaprjós the percet wisdoni, thao tricher who is tipcrmin Bf nahen now otplains tho thrco Torscs of tho Rigveds and *hows how they refer to the throw f12e al llyu Conerally those rerses am talento monome for Agat-the colestial arous curatlosted ja tho san, astrol Aro us socru la tko Nightning And tho torren! Gross Wo And it on the altar and hearth Thexo report ne explained try #19201 kull give any sensible menning Wogire Onitha trptation Jow - Yen, scrlly, the fair eTulgence of tho God for glory was establihed, Atticalo pang from strength Slen To Incluues thereto successful is tho Syma the song of scrinco baro brought llim 4 thoy low Wonderful, reek in pourislament, lle dscL l, food, bozt In the roven opsplelous Nothors Tin home Thirdly that they might drain the trengutes of the butt, cho naliens brought forth hiu for whom tho ten provido What time froin ont the deep from the steers wondrous form, tho chirl's who had the power produceil him with their streuth host Viatarlavan rubbed tirth Milne who lay enn csak Il mixture of the sweet drink, in the day of oll The translation of thoso VOTROS According to Vaith ar geen tw low परिश्या तहपुषेधायि दर्शतम् देयस्य भगः सहसो यतेजिनि । यदीमुपदरते साधत मतिस्तस्य धेना प्रनयन्त सनुतः।

·UANDOG!.1-77PANISAD . of the powerlal God Ayu, the root form consinta of strength and wisiem, birle Rapports the worlil and mores through it. Il tale for tho kake of the full forma, 24 torn under the camaand of the loni Its Orst fupm it called fom (llinumnat) who slands near the role of the lord hud fulfly all his commigole and in currick the alle Aling words of the True to Sut or lo tankind) Noto -Tlie flrat function of 14tuor Christ is think of Janumit or mislom it is the inget that brings the message of hope tn ta desponding sont as dfinumat carries the winds of Ram to Sita पृक्षो धपुः पितुमान्नित्य आशये द्वितीयमासप्तशियासु मातृषु । तृतीयमस्य वृषभस्य दोहसे दशममति जनयन्तयोपणः॥ Ta Prohsal, the destrozct of tlic hostile ariny. (pri army, pritana, ksahe destroyer ksaya hankal) Vapuh, body incarnation 1974 Matuman, rich a nounishment PT Nityali, always. mo Afasc, deihng, sleeping, in tlic home, alio panders over constantly finiture Dyitlyam, ihic second fortl. ar &, always THRITIE Shpradivasu, in the seven auspicious. Te Mairesu, i the measurers, protez l'rtiyanı, the form प्रस्थ Asya.of him of Vayu. परभक्ष्य Vrisbhnssa, of the bull of the best of the strong one TE Dolase, fur the sake of milhring out wisdoin summa Dadapramatim, to wisdon, infinito krisdom called gearPorprojñam saman Jangyant, produced 27 Yosanab, women, virgins, Jles ancienation as the destroyer of the husts íg his second form, rich will final thies сtorn long sleeps in the home of the SCVCI Mesurera The third feront this powerlal Váyu is usumel in order to give the milk of wisdom to making, this 19 tho ten nicnsured for clied the larriprajn, which tho virgins umirculately conceive Note Tuo second Avatar of V4ya is Bhima tko Terribia, tho Mostrayer of the army of the Stanc host In this form ho gayerns tho Soxen Worlds ciller? tho soren Verzurore Toating on the scren worlds, lo nghts Inocasıntly with all the culs therent and keeps it At for brings to dwell This form a culled rich in food, for it Nowhes tho sexca Hories of man Thus is the Christ as world soul. The thirt aspect of 11111 or Christ 19 that which is called Mads or Purinprajz or Ananda tırtın This is the htimun aspect or inenrandson of Christ loopt of wonen imranto Joyrnah Thas incarnation is erlod day ipratimor Ten mesurest or full sonsuerit, for it 19 tho l'erlict manifestation for ten 18 the perfect number This incarnation 19 called the Vpiszbila or the Ball of Cloel as the Christians call the Christ the Lamb of God निर्यदों बुघ्नान्महिपस्य चर्पस ईशानासा शवसा फ्रान्तसूरयः । यदीमनुप्रदिवो मध्य आधवे गुहासन्तं मातरिश्या मथायति ॥ fa Nuh (a particle to be joined ssh the verb kraula) Y1t, beciuse 5 lm, alone, even TITT Budhaai, froni tlie wisdom HET Mahisasya, of the mighty Lord possessed of the six attributes 19 Varpasah, the attribures of adorableness (var varamya) protectiveness (pa palaba) sura 1anasah the devas called Rudra &c TTET Śavasa, with ease, with joy Kranta, o alranta, knen Fa Sorayall, the wise onc. 4 Yat, who. Im alonc s Anu, alter 15 Pradivah, of great iefulgence The Madhyah, ·[ ॥ ) PAGE 535 190 206 194 199 114 111 407 373 301 11 3 अथ य एप सप्रसादो Ill, 3, 4 अप यचतुर्धममृत II, 9, 1 प्रथ यत्तदजायत II, 19, 3 अथ यत्तपो दान HI,m, 4 अथ यत्ततीयममृत HI, ५, 1 अथ यत्पन्चम III, 10, 1 अथ यत्प्रथमास्तमिते II8 अथ यत्प्रथमोदिते II, ११ प्रप यतत्पुरुप II, b, " प्रथ यत्रैतदबलिमान VIII, E, 4 अथ यत्रेतदस्माच्छरीरात् VIII G , अथ यतदाकाशमनुचिपण्ण THI 12 | अथ यत्रोपाकृते 11,11 पथ यत्सप्रति मध्यदिने II, । अथ यत्सनायगामित्याचक्षते [HI पथ यदत परो III, 137 अथ यदनाशकायनमित्याचक्षत || अथ यदवोच भुय प्रपद्य 1) पध यदनोच भू प्रपद्य I, 15 ) अथ यदधीच स्य प्रपद्य III 1,7 अप यदश्नाति 17,2 अथ यदाऽस्य साइमनसि 11,1) अथ यदि गन्धमात्यलोक्कामो II, ' । प्रथ यदि गोतयादिघरोक्कामो Vil, अथ यदि तस्यारतो HI, अध यदिदमस्मि ब्रह्मपुर ! 1, 1 अथ यदि मागृलोकामो VIII,' ! अथ यदि महनिगमिपेत् । - 1 अप यदि भ्रातृरोयकामो III ) अध यदि यो ।।। । अध र्याद मणिगेककामो || अथ यदि सामतो II I, अप दिखोरोक्कामो II ,! प्रथ यदि स्परोक्षामो III, प्रय यदु चैयास्मिन् II,I, प्रप यर्पमपाटात् II, ', 12 122 S 131 11 122 11 " 10 521 ·taot 208 ... 23 ... ... ... ... ... ... .. ... ... .. ... 258 288 500 292 203 270 201 83 SL 82 ... ... ... ... ... SO 319 310 ... ... 356 357 ... अथ ह शौनकं च कापेयं...11,35 अथ ह थोत्रं...I, ", अथ ह ह सा 11, 1,2 अथ हाग्नयः...IV, 10/1 अथ हेन्द्रोऽप्राप्यव...VIII; 9, 1 अथ हैनमन्याहार्यः...IY, 12, 1 अथ हैनमाहवनीयो...11, 13, 1 अथ हैनमृपमा...1Y, I अथ हैन गाईपस्यो...IV, 11, I अथ हैनं प्रतिहतो...1, 11, अथ हैन प्रस्तातोपससाद I, 11,3 अथ हैन मुद्रातोपससाद...1, 11, : अथ हैन यजमानः...I, 11, 1 अथ हैनं वागुवाच...1, 1, 13 अथ हैनं श्रोत्रमुवाच...', 1, 11 अथ होवाच जनं...', 15, 1 अथ दोषाच बुडिलं...Y, 16, 1 अथ होवाच सत्ययज्ञ...1, 13, 1 अथ होवाचेन्द्रद्युम्नं...1, 14, 1 अथ होवाचोदालक...1,17,1 अथात मारमादेश पव...VIL, 25: अथातः शौक....1, 13, 1 ... प्रथाधिदैवतं...I, 3, 1 प्रयाध्यात्म प्राणो वाव...IV, 3,3 प्रथाध्यात्म य पवायं...I, 5, 3 अथाभ्यारमं धागेव...I, 1, 1 अधानु किमनुशिष्टो...1, 3, I अधानेनैय..., 7 अथावृतेषु घोहि कार...II, 2,2 अधेतयाः पथोन...1, 10,6 अथोताप्याहुः...H, I, अधीहि भगव इति होपससाद...II, 1, 1 अनिरुतात्रयोदश...I, 13, अन्तरिक्षमेच...1, अन्तरिक्षोदर कोरो...HI, 15, 1 अन्नमयहि सौम्य मन...VI, , +VI, 15, पन्नमशितं प्रेधा विधीयते...I,5,1 354 ... 355 357 505 85 81 268 ... ... ... ... ... 57 330 GI 97 -311 95 453 91 50 281 394,996 398 ... ::::::: ... ...

·1AGE 555 365 121 100 103 139 956 130 102 121 . ५१० 16 247 395 419 78 ... उदशराब प्रात्मानमवेक्ष्य VIII, 8,1 उदाने तृप्यति 1,23,2 उद्गीथ इति श्यक्षा II, 10,3 उगृहाति तनिधनं 11, 3,2 उद्दालको हारणिः VI,6,1 उद्यहि कार उदितः II, 14, 1 उपकासलो ह वै IV, 10, 1 उपमन्यते स II, 13, 1 अतुपु पञ्चविधं 1, 5, 1 पकविशत्यादित्यं II, 10,5 पतदस्म घे तविद्वानाह 111,167 पतलस्म वै तविद्वास VI, 15 पतमु पचाह पुत्रमुवाच प्राणासर ।,,! पतमु एवाह पुत्रमुवाच रश्मीयत्व' I, पतसयाम IV, 15, पषमेव सामानस्या...VI, , पयमेष सलु साम्येमाः . VI, 10,2 पवमेव प्रतिहारमुवाच ..1, 10,8 पचमेवैप मघवन्निति.. भूयोऽनुव्याख्यास्यामि ना पवान्यत्रै- तस्माद्वसाऽपरायि..VIII, 11, 3 पपमेयेप मघ०... ..भूयोनुयास्यास्यामिवसापराणि...VIII, 9, 1 पचमेप सप्रसादो VIII, 19, पघमेवोद्गातारं 1, 10,7 पचमेपा लोकानां IV,17,8 पध सोम्य ते...VI,Th पप त पय मामनीरेप...1, 15, ! एप पच थामनीरेप 1,2,3 पप तु था प्रतिवदति य... II, 16,1 पप म भात्मा III, 11, पप ये यजमानस्य...11,11,15 पपद पा उदयमपण...IV, 11,9 पप यशो योऽय . 10,16,1 पां भूतानो .I, , जानधाताई पात्रायण II,1,1 मतदक्षरमुद्रीथमुपासीत...1,1,1 मित्येतदक्ष..1,1,I . ... 100 169 ... ... 76 ... . . ... ... ... ... 399 297 207 198 229 170 311 J01 4 28 ... ... ... ... ... 11 ...

·(Y) PACE 87 94 352 13 103 98 G 380 61 160 310 704 ओ३मदाश्मो३ 1, 12,2 ॐ समस्तस्य खलु.1,1,1 प्रोपमन्यवक ,121 कतमा कतम , 1,3 फलपन्त हास्मा ऋतय 11, 2 फ्ल्पत हास्म लोका II,2,3 का साम्नो तिरिति I,8,2 कुतस्तु खलु सोम्येय 11, 2,2 कते काममागायानीत्येप 1,7,9 क्च तहि यजमानस्य लेाक इति ,21, 2 गायत्री या इदछ सर्थ भूत II, 12, 1 गअश्यमिह महिमेत्यचक्षते 11 24,2 चक्षुरेष ब्रह्मण HI 16, चक्षुरेवरमा I7, चक्षुहोचकाम VIP चित्त याच सकल्पाभूयो VII, 7, 1 जीवापत पाव किलेद 11, 11,3 त इमे सत्या कामा II, १, 1 त इह व्याघ्रो या सिदो चा , J3 सधेति र समुपविधिशु 1,8, " तयक्षरच्दादित्या II, I, 3 सदुतान्याहु 1,2 तदु ६ जानश्रुति पारायण II, 1, & 11,2,! तदुहशानक कापेय 11, ",7 तदेतयतुमानर II, 15, तदेसत्पूर्णम प्रधर्सि 111, 12, तद्वाएतदनुशाक्षर ,I,6 तदेवलोकात का च हृदयस्थ 1111 1,6 तदेय श्लोको न पश्यो VII, -,- तदेव श्लोक पदा...' तदेव श्लोकोयानि 11,1, तसत बहु स्यां 11, 2, 3 तत्सत्यकाम! 1,2,3 ततमहा प्रजापतय उवाच III, 17,I III, 11, 17,6 317 460 422 132 177 । 261L.ti 391 -- " MS तद्धतशीर D ·(10) "" PLOE 511 310 343 539 543 190 ... .. ... ... .. ... 1540 567 ... ... r 310 366 619 360 309 35.. 180 . .. .. ..,180 . शशोभये देवासुरा . THI, 7, 2 तघ इत्यं पिदुर्ये ..Y, 10,1 तध पद रमणीयचररमा...", 10,7 तध एपेत ब्रह्म.. VIII, 4, 3 तध एवैतावरं च यं...THI, 5, 4 तत्प्रथमममृत...111,G, 1 तधसत्सुप्तः समस्ता...विजानात्यासु HIG, 3 तयन्त सुप्तः समस्तः विज्ञानात्येष VII, II, ! तथा महापथ आतता...VIII, G,2 तद्यथा लवणेन 11,11,7 तद्यधेपीका . V, 3-1, 3 तद्यथैह कर्मजितो लोक.. SH, I,6 तधद्भकं प्रथम०...V, 10, 1 तयधत्तो रिष्येवूभू....11, 17, 4 तबद्जत III, 19,2 तद्वयक्षरत्तदादित्यममिता प्रष्ण , ) तत्यक्ष पर कृष्णं 10,4" तमयक्ष० मध्ये क्षोभत II,,) तत्यक्षर .. 1,2," तमनिरभ्युवाद...iv, 6, 2 तमुह परः प्रत्युवाच कवर 17, 1,3 तमु द परः प्रत्युवाच हारेत्या 1,2,3 सस्मा आदित्याश्च . II,24, 16 तस्मा उ ह दस्तै . IV,3,S तस्मादयधेहाददान...VIII,8,5 तस्मादाहु. सोप्यत्यसोप्टेति...11, 11, .. तस्मादु हेवविद्यपि 1,24, 4. तस्म पतं सेतु नीव. VILL,4,9 तस्मिन्त्रिमानि 1,2 तस्मिन्नेतस्मिनग्नी देवा अन्न 1,7, तस्मि० रेते ..,, तस्मिनस्मिन्नती देवा घप...1,69 श्रद्धा V,4, सोम V.1,2 सस्मिन्यावासपातमुपित्वा 1, 10, 1 तस्य पथ मूल स्यादन्यवान्नादेवमेय..11, 1 . 161 177 278 250 261 170 276 538 211 .. 10 538 . 335 337 334 " ... 319 406 .

·। (ii) ... -- ... ... ... ... m ... ... .. ... PAGE 108 232 53 429 175 53 219 359 507 265 240 239 118 516 282 280 332 08 265 CG 27 72 274 274 399 398 421 381 177 179 ... .... तस्य पथ मूलं...नयोऽन्निा...VI, 8, G तस्य प्राची दिग्जुहूर्नाम...]11, 15, 2 तस्य यथा कयासं...I, 6,7 तस्य यथाभिनदन प्रमुच्य...VI, 14,2 तस्य ये प्राम्चा रश्मयस्ता III,1,2 तस्यर्च साम च.. I, 6, 8 तस्य ६ चा पतस्य हृदयस्य...III, 13, 1 तस्य इ वा पतस्याऽऽत्मना...Y, 18,2 तस्य ह वा पतस्यैवं...VII, 26, 1 तस्या ह मुखमुपाएगृहन्नुथाच • 11, 2, 3... तं देतस्मिन्वयसि प्राण प्रादित्या...III, 16,6 तं... प्राण रद्रा....HI, 16,4 तं चेदयुरम्मिश्चेदिदं VIII, 1, 4 • तं चैयुर्यदिदमस्मिन् ब्रह्मपुरे...VIT, 1, 2 तं मयगुरुपनिपत्याभ्युवाद...iv, 8,2 त समुपनिपत्याभ्युवाद...IV, 7, 2... 'त छ चिरं वसेत्या०...V, 3,7 तह प्रवाहणा...I,8,8 तथ् हा युवाद क्वेिदं...IV, 2, 4 तहशिलक:...1,8,5 त हालिरा...1, 2,10 त हैतमतिधन्वा...I, 9, 3 त होपाच किंगोत्रो नु ..IV, 4, 4 तथ होयाच नैतग्रझ....IV, 4,5 त होयाच यथा सोम्य...स्यक०...VI, 7,5 त होवाच यथा सोभ्य...स्यैको...VI, 7, 3 त होवाच यं चै साम्येतमणिमान ...V], 12,2 ता पाप पेक्षन्त...VI, 2, 4 तानि या पतानि पशष्येतं ..III;"," तानि . सामान्यतं...III, 3,2 तानि ह या एतानि श्रीण्यक्षरायि... VHI, 3,5 तानि०...चित्तकायनानि... VII,52 तानि...संकलपैकायनानि...VII, 4,2 तानु तत्र मृत्युर्यथा...!, 4, 3 तान्यभ्यतपसेभ्यो...II, 23, 3 वान्होयाच माती...Y, 11, ... ... ... ... ... ... ... . ... . ... 535 ... ... ... 466 463 ... 169 ... ... . 352 ... ...

·- ... ... PAGE 350 86 358 212 386 390 ... ... ... ... ... 891. 29 28 ... ... " ... 28 17 416 181 180 990 ... ... ... ... तान्होवाचाभ्वपति...Y,11,4 तान्होयाचे देव...I, 12, तान्होपाते...Y, 15,1 तावानस्य महिमा...III; 12,6 तासां निवृतं ..11, 3,3& VI, 3, 4 तेजसः सोमायमानस्य...VI, 6,4 तेजो घाघाद्गयो भूयस्तता...VII, 11, 1 ... तेजोऽशितं त्रेधा...V1, 3,3 तेन तामको...1, 2, 13 तेन तछह वृह...J, 2, 11 तेन तदाऽऽयास्य...1,2, 12 तेनेयं प्रयी...I,1, ते यथा तन न विवेक ..VI, 9,2 ते या पते गुह्या आदेशा...II], 3, 2 ते या पतेऽथर्याङ्गिरस....Ill. 4, ते पा पते पन्च ब्रह्मपुष्पा....I11, 18,6 ते पा एते रसाना रसावेदा...III, 5,4. ... तेषां चलवेषां...11, 1 ते नासिक्य...J, 2,3 तेहप्राणा प्रजापतिम...V,1," तेह यथैवेदं...., 12, रोहसंपादयाचपुरहालको V, 11, 2 ते झोचुरुपकोसलैपा...11, 11, 1 तेहोघुन...S, 11,6 तीपा पता गौ संयी...11,3,। महतं एशि 1,73 तो प्रजापतिश्याच य पपो .. VIII, It तो इप्रजापतिश्याच सायलंयती . VII,8,' सा हान्वीक्ष्य प्रजापतिण्याच . 11,s, t... ती दाचतुर्यवेदमार्या भगया..vul,s, 3 प्रयो विधा हिंफालय 11,21,1 प्रपा प्रमरतन्धा..1,1,1 प्रयो दादीपे...1,8,1 दमः साम्य मध्यमानस्य...],,l सुम्पेरम पाग्दाई...मति प पतदपं...li, s, 3 ... 181 38.1 21 31G 86 ... ... .. ... ... 293 351 208 ... ... ... ... ... ... ... ... 553 556 557 550 139 161 61 393 109 ... ... ... ... ... .." ... ... ..

·ÞACE 20 देवा वै मृत्यो I,4,2 देवासुरा ६ I, 2,1 धोरेवोदित्य I, 6,3 धौरेयोदन्त. 1, 3,7 ध्यान याव चित्ताद्भूयो VII 6, 1 नक्षत्राण्येच 1,6,4 न वधेनास्य भाग्य पश्यामीति VIII, 109 न पधेनास्य भेग्य पश्यामीत्येव मेवैष VIII, 10,4 न चा अशियिष्यामिभों 1,10,3 न चै नून भगवन्त VI,1,7 न यै चाचा न चल पि_v, 1,10 नहया अस्मा 1II, 11,. न हातु प्रेत्यप्० ॥4, नात्यस्मै कस्मैचन III 11,6 नाम पा सम्वेदो यजुर्वेद VII,1,4 निधनमिति अयक्षर 11,104 नैवेतन सुरभि 1, 2,9 न्यनोधफलमत पाइरेतीद VI, 19,1 पञ्च मा राजन्यवन्धु 1,3,5 परोपरी यो हास्य II, 7,2 परोवरी या हास्य I,9,2 पर्जन्यो घाव गौतमाग्नि ,5,1 पशुपु पञ्चविध II, 6,1 पुरा तृतीयसवनस्य 1,91,11 पुरा मातरनुवाकस्य 11, 24,0 पुरा माध्यदिनस्य II, 24,7 पुरष सोम्योत हस्तगृहीत11, 15, 1 पुरुषथसाम्योतापतापिन VI, 12, 1 पुरुषो चाय गौतमानि 1,7,1 पुरुषो बाघ यज्ञ III,16,1 पृथियो पाय गौतमानि 1,1,1 पृथिवो हिकारोऽन्तरिक्ष II, 17, I प्रजापतिर्लोकानभ्यतपत्तेभ्यो ! 3. प्रजापतिर्लोकानभ्यतपत्चपा तप्यमानानां , I",] प्रवृत्तीश्वतरीरयो 1,18 प्रस्तोतर्या I, 10,6 प्राचीनकाल पीपमन्यव V, ll, l 30 466 51 564 565 76 375 319 208 101 209 405 121 26 424 331 106 "71 330 104 16J 167 168 433 431 837 237 330 133 162 107 354 18 349 ·... ... ... ... ... ... PAGE 81 252 360 106 288 495 197 285 473 276 279 289 280 166 280 ... -- ... . ... ... ... ... ... 101 - प्राण इति होवाच . I,11,3 प्राण पच ब्रह्मणः...III,84 प्राण तृष्यति....V, 1972 प्राणेषु पञ्चविध...II,T.1 प्राणो ब्रह्म कं ब्रह्म...lv, 10,5 प्राणो घा आसाया भूयान्यथा...VII, 15, 1 प्राणो छ वैतानि सर्वाणि.. VII, 15, 4 प्राप हाऽऽचार्यकुलं...lv,in, I पलं घाय विशानाद्भूयो...VII, 8, 1 प्रह्मणदच ते पाद...11, 12 भ्रमणः सोम्य ते पाद...तस्मै होवाच पृथिवी ब्रह्म...कला...1V, 6, 8 महाण सोम्य ते पाद.. ...तस्मै हेयचि प्राण कला...17, 8, 3 ब्रहरणः सोम्य ते...तसी होवाचाग्निः...IV, I, प्रहावादिनो पदन्ति...II, 24,1 महाविदिय चै साम्य...IV,92 भवन्ति हास्य पशवः...U, G" मयचन्मय घाइदं शरीरं...VIII, 12, 1 मटचीहतेपु...., 10, 1 मगुटे पादं...IV, 8,1 • मनेा प्रोत्युपासीत...III, 18, 1 मनोमयः प्राणशरीरो...III, 14,' मना पाय घाचा भूपो ..VII, ", 1 भनो हाधकाम...,1, 11 मना हिंकारी...II, 11,1 मानयो ब्रोका...1v,17,10 मासेभ्यः पितृलोक . 1,10,1 मासेभ्यः संवत्सरं...1,10, य मात्माऽपातपाप्मा...VIII,I,1 ययते प्रहालोके...'II,2,6 य पप स्थाने महीयमानः...VIII, 10, 1 पपपोझिवि पुरुषो भ्यते...IY, 15.1 यचन्द्रमसो रोहितं...1, 1, 3 पत्र माम्पत्पश्यति...VII,1,1 यथा ए.ताय...11; 1,6 या एताय विजिताय...I,I,1 यपा विलीनर्मपाहास्यान्तास् , 11, 13,' 571 75 281 919 ... ... . ... ... ... ... ... .. ... 400 318 126 811 1I 310 550 571 4.. ... ... 503 .. 296 .. 350 ... .". . ... 103 261 200 127 ... ... ...

·PIGB 429 415 374 373 374 361 387 as 967 42 501 001 490 यथाश्मान 1,2,8 यथा सोम्य पुरुष VI, 14,1 यथा सौम्य मधु मधुकृतो VI), I यथा सोम्यैकेन नवनिकृन्तनेन VI, 15 यथा सोम्यैकेन मृपिण्डने VI,1, 4 यथा सोम्यैकेन लेहमहिना VI,1,' यह क्षुधिता बाला V,.10 यदग्ने रोहित रूप .VI, 4,1 यदादित्यस्य रोहित रूप VI,4,2 यदाप उच्छुम्यन्ति 11,3,2 यदा याच I4t सदा पै करोत्यथ निस्तिष्ठति VII 211 यदा यै निास्तष्प्रत्यय VII, 20 1 यदा वै मजुतऽथ विजानावि VII,I8, 1 यदा वै विज्ञानात्यथ सत्य पदति V!! {7,1 यदा धे श्रद्दधात्यथ भनुते II 13, 2 यदा वै सुख लभतेऽध करोति VII, 22,1 यदुदिति स उद्गीथो 11,8,2 यदु रोहितमिवाभूदिति VI, 4, 6 यद्धविशातमिवाभूदित्येतासामेध VI +7 यविद्युत रोक्षत रूप I, 4, 4 यौ तरपुरुषे शरीर 111, 12, 1 यौ तद्ग्रहातीद III IT यस्तद्वद सघेद-11944 यस्यामृचि तामृच ," य यमन्तममिकामा भवति VIII,-, 10 या पाक्सर्कस्मात् 13, या चै सा गायत्रीय II, 12,- या वै सा पृथ्वीय 11, 12, 3 यो दिशमभिपोष्यन् 1,3, II येन ष्यन्दसा 1,1,10 येनाशुत श्रुत , पो वै भूमा तत्सुख II, -3 I यो पैसोऽन्त 111,19) योपा पाप गौतमानि 1,6,1 योहपा पायतन 1,1, 000 009 100 390 391 389 419 018 140 31 21 211 I 37 37 378 203 338 ala ·( rir ) ... ... ... ... PAND 314 311 314 315 261 BG 167 168 170 137 134 929 -1.18 ... ... ... ... ... यो हप ज्येष्ठं च...',1,1 यो ह धै प्रतिष्ठा...';1,3 यो ह ये सिष्टं...V,,, यो ह वै संपर्द वेद...५, 1, 1 रेक्यमानि पट शतानि...IN, ", लोकेषु पञ्चविध सामो II, 2, I... लोकद्रारम...त्या वयश्रा...II, I, I... लोकद्वारम...त्वा पयं वैरा०...ll,21,8 लोहारमपावार्य त्वा वयश्स्वारा०...II, 11, 12 लोम हिंफारस्त्यफप्रस्तावः...I,19, 1 पसन्तो हिंकारः...II, 16, 1 पसिष्ठाय स्वाहे...1, 2,5 वाग्वाय नामो भूयसी...VII, 2, 1 यायुर्वाय संघर्गो...11.1 पिदिसानो...ll, विज्ञानं चाय ध्यानाद्यो...111,7,1 पृष्टी पञ्चपिधं सामापासीत...II, 3, 1 पेत्य यथाऽसालोको न...1,3,3 पेरप यदितो..., 3, प्याने तृप्यति...1, 20, 2 ... भूत होप में मा० 1,D थोत्रमेय प्रदाया...lil, Is, ti श्वेतकेतुर्दाऽपय पास...VI, I, I श्वेतकेतुरियः पन्चालाना...',B, 1 गायकरः साम्य...,,1 स पताप्रपा विधां..1,11,3 स पयापत्तास...11,23, 1 स एप ये घेतस्मात्..... IG सजाती यायदायुपं...1, 2, सत्यकामाद जायाला III स पनदेय...सपम्पममि. 11: ... ... ... 151 -160 100 330 399 869 281 ... .... ... ... ... ... ... 372 20 397 ... ... ... ... । ... 271 ... ... ... ... V " " " Gar ...11, 10, पषमागम...1, ", I " 17 119 ... ...

·PAGE 518 517 31 364 480 482 365 191 199 90 982 सघूयान्नास्य VIII, 1,5 सायाद्या चान्वा अयमाकाश VIII,1,3 समान उपवाय I, 3, समाने तप्यति 1,22,2 स यमाकाश VII, 12,2 सय आशा VII, 14, स य इदविद्वान् V, 4, 1 स य पतदेवममृत वेद वसूनां TH, 6,2 स य एतवेदममृत वेद साध्याना II, 10, 8 स य एतदेव विद्वानक्षर I4, 5 स य एतदेव विद्वान्साधु II, 1, 4 सयतमेव पाश्चतुफल पाद प्रख ,, स य एसमेव घिद्वा५श्चतुष्कल पाद ब्रह्मय मकाशवान IV 5,3 स य पतमेव विद्वा५श्चतुष्कल पाद ब्रह्मा ज्योतिष्मान् Li, ! स य एतमेद विद्या शतुष्कल पाद ग्रहण IV,G, 4 स य एतमेव विद्वानादित्य HT, 19, ! स य पतमेव विशानुपास्ते IV, 11,2 TV, 12,2 IV, 13, 2 सय पदमेतस्साम II 21,2 स य एवमेतदादित्य II,14,2 सय पचमेतघशा 1,19,2 सय एवमेतद्रथ II, 12, 2 सय एवमेतद्राजन 11, 20, सय एयमेतद्वैराजमृतुषु II, 16,2 सय पधमेतरूप ।।, 15,2 स य एवमेतद्वामदेव्य [, 13,2 सय एवमेता रेवस्य II, 18,2 सय एघमेता शर्यो II, 17, 2 सय पपोजिमा 11,8,7 VI,9,4 VI, 10,3 स य पपाऽणिमैतदाम्य VI, 12 १ VI, 13,3 VI,14,3 11, 15,3 , " " 281 25) 256 291 292 293 130 132 137 128 138 134 133 130 130 135 400 416 , 420 423 427 430 432 " " " " " ·PAGE ... ... ... ... 435 404 306 234 .. ... ... ... 313 496 520 .. .. ... 467 ... ... ... .. " " 478 461 481 200 198 194 101 196 469 456 475 476 ... ... स यथा तत्र...TI, 16,3 स यथा शकुनिः...VI,., स यथाभयपात्...IV,16, ल यचोचं प्राणं...III, 3, 4 स यदशिशिपति, III, 17, 1 ल यदि पितरं...VII, 15, 2 स यदि पितृलोककामो भवति...VIII, 2,1 स यश्चित्तं...VII, 5,3 स यस्तेजो...VII, II,2 स या संकल्प...VII,43 स यः स्मरं...VII, 13,2 स यावदादित्य उत्तरत ..III, 10, 3 स यावदादित्यः पश्चात्...III, 9, 3 स यावदादित्यः पुरस्तात् बिस्तावत्...III, 1.3 वसूना..,11,6,4 'स यावदादिस्यो दक्षिणतः ..IJI, 8, 4 स यो च्यानं....VII,6,2 सयो नाम...VII, 1,5 स योग्नं...VII, 9,2- स योऽपा...VII, I0.3 स यो बलं...VII, 8,2 स यो मनो...VII, B2 स यो याचं...VII, 2,8 समो विज्ञानं...VII, 7,2 सर्पकर्मा सर्वकामः...III, 14, 1 सर्व खल्विदं प्रहा...II], 11, 4 सर्वास्वप्सु...II, 4,1 सर्व स्परा इन्द्रस्यात्मनः...II, 21,3 स स्वरा घोषवन्तो...II, 22,5 सपा एप मारमा...VII,1,3 स समिरपाणिः पुनरेयाय...VIII, 10, 3 .VIII, 11, स ह क्षत्तारविष्य ..V, 1, i सह गौतमो...v, 3,6 सह पञ्चदशाहानि...VI, 7, सद प्याधिनाऽनशित...IV, 10,3 ... ... ... ... ... ... ... ... ... 461 460 ... ... ... ..1 ... 229 228 101 156 157 534 564 508 262 332 397 287 ... ".. .. ... .- ... ... .

·( xvii) ... ... सह शिलक....I, 8,5 सह संपादयांचकार...V, 11,3 सह दारिद्रमतं ..IV, +, 3 सहाशय हैन...VI, T, 4 स होवाच किं मेऽन्नं...V, 2,1 स होवाच किं मे पासोः..., 2,2 स होवाचदं....VII, I, स होवाच महारमनः...IV, 3, 6 संकल्पो वाव मनसो....VII,1,8 सा हैनमुवाच...VII, 4, 2 सेयं देवतैक्षत...VI, 3,2 सोऽधस्ताच्छकटस्य...1v,1,8 सोऽहं भगवो मंत्रविदेपास्मि...VII,1, 3 स्तेन हिरण्यस्य सुरां.... 10,9 स्मरो चावाकाशात्...VII, 18, I सस्ते पादं यतोति . IV, 7.1 Pige 66 350 273 399 320 331 458 269 462 ... ... ... .4. . ... 385 262 451 ... ... ... .. 480 280 ...

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·Works by. Prof. Benoy Kumar Sarkar, M.A. I. IN THE PRESS IN ENGLAND: The Science of History and the Hope or Nonkind. II. IN PREPARATION 1. Sukraniti-Bukrachárgn's system of Norals, (Social, Economic and Political) rendered into Doce lish Friti Iatroduction and potes for the Sacred Hooks of the Hindus Secies published by the Pamını Ofice, Allahabad. 2 Raja Tarangini-The Annals of Kaslımır by the poct historian kalian, reudered into Bengat. III. IN BENGALI: 1 Sadhana --Miscellaneous Essays (In the Press). 2 Problems in Edncation (In the Press). 3. Siksha Bynan or The Science of Dducation and the Inductive Method of Teaching Series, -10 volumes already published, others in preparation. Sahitya Senz. IV, IN ENGLISH The Aids to General Culture Scricg--0 volumes already published. V. TRANSLATION OF Prof. SARKAR'S WO KS:- 1. English Introduction to the Science of Education (In the Press in England). 2. Hindi-(1) National Education in Ancient Greece, (11) The Man of Letters (Babitza Ses.) शिक्षाविज्ञान १-भूमिका, मूल्य 15 श्रीयुत हरिन्द्रनाथ दत्त एम.ए., बी. एन. मिलाद राय चाद सातारेर भूमिका सहित। Says tho Modern Review (October, 1910):"Services to the cause of EDICATIONAL REFOILM ADA O recommend this introduction to our teacbons for perusal २-प्रथम विभाग प्रथम सण्ड-प्राचीन ग्रीसेर जातीय शिक्षा-मूल्य पलिकाता विश्वविद्यालयेर अधीनस्य कालेजसनहर इन्स्पेक्टर अध्यापक श्रीयुत विनयेन्द्र नाप सेन एम. ए. कर्तृक झिरिनत भूमिकासहित । बद्गीय साहित्य परिपत् प्रथम सत्करणेर स्वत्याधिसरी। ३-तृतीय विभाग प्रथम खण्ड-भाषा-शिक्षा, मूल्य ) , द्वितीय सण्ड-उस्कृत शिक्षा, चारिभाग विमत, मूल्य ३)। तृतीय पण्ड-देशमा शिक्षा, मूल्य २॥ Extract from the roreword by Dr. Brajendra Nath Berl, MA PhD-tahel on round and adrancod Ideas of eclucational Acience En la rochure on the study of Language pselul stomary of prosent day deng on the subject Lessons on Ligiish and banskrit oro an improvement on eslating guides and hindi.ook 'rofessor Farhat : Programa is certainly an ambitious une buto la fully qualified to carry 10 out out there is no dubt that it will be found to be a tealthy and atimating forco in tLo Indian elucational world of today Letter from Mahamahopadhyaya Pandit Adityaram Bhattacharyya, AT A. Late Professor of Sanskrit Literature. Muir College. Fellow, A1annvnd University "I writo ehls in my appreciation of your effort to facilitato and polarisa the study of bankrid Your mothol to teach Sanskrit without the learners golog through a Orst course of grammar berils trial Thool4 method has done ita part so long and will remain inevitable in the cate of bigher and thorough study botif quicker method of acquiring language living or drad to LICOTCFel and introdocht, humanity will leta 10 w latentira genias can becsed to scalore the object bith cyer well winner of Icardie bas pt beart "Althe very optat the attempt looks somoxbat merolutionary Dat In other selds It Isoch revolutionary departures from the old track that has Batonext tko dyabcool Arts and sciences Ta ve had of The Manager, Padial Office, Babadurganj Allahabad ·Yol. 1.) [No. I. Humanity & Hindu. Literature OUR OBJECTS are wholly B0Q sectarian and nod political. We publish only such papers as are calculated to promote an Interest in the study of Hindu Litera. ture and Lite, and prepare the way for Comparative Philosophy and Sociology, 1 The Propagation of bindu Literature* DY MAJOR D T Basu, IMS (RETIRED) T was during the Governor Generalship of Me Warren Hastings that the Bhagawat Gita was translated into English by Sir Charles Wilkins. In recommending to the Court of Directors of the East India Company the publication of 'Sir Charles Wilkins' translation, Mr. Warren Hastings wrote – "Every Accumulation of knowledge and specially such as is obtained by social communication with people dier whom we exercise a doini Dion, 1oorded on the right of conquest is nseful to the State, it is the gain of humanity, in the specific fnstance which 1 harorated, it attracts and concaluatos distant affections it leskens the weight of tho chain by which the natives are bold lu subjectivu, and imprints in the heart of our own countryoxen la sensu and the obligation of bonovolerce Bhagawat Gita was the first work that was translated from the original Sanskrit into English. Its contents as well as the manner in which it was translated attracted the attention of the English people to India A nation which produced the Gita could not be classed amongst savages as the natives of India were believed to be by many English, people of that time Mr Warren llastings also helped is the establishment of the Asiatic Society of Bengal, which marks a new era in the history of thought. This Society gave an impetus to the study of Sanskrit amongst Anglo-Indean officers Sir William Jones, in his inaugural address as president, very rightly observed that by the establishment of the Society " the treasure of Sanskrit we may now hope to see unlocked" But unfortunately for India, Lord Macaulay's diatribe egalost the languages of the East turned the minds of Anglo Indian officers as a class from the study of Sanskrit Macaulay in his well known Minute on Educatron wrote: * The whola question scems to me to be which language is the best worth knowing: I HATE DU Lowledge of either Sanskrit or Arabic but I havo dono what I could to foru correct estimato of their value I have read translations of the best Arabic and Sanskrit Torks 1 have conversed both hero and at home with men distinguished by their prof ciency in the Eastera torgue. I am quite willing to take the oriental learning at the * Read at a meeting of the Darjesho Branch of the Bociety for the propagation of Hundu Literature held in the Lowis Jabilee Sanitarium Bal on 18th June ruli, under thu chairmanship of the Han blo Rai Baltador Kishoty Lal (WORYADI, MA, BL, Member of tho Escoutive Council, Bengal ·HUMANITY AND HINDU LITERATURE . yaluation of omentalists themselves I have cover found one among them who could deny that single shelf of a good Cocopenn Izbrary yas sporth tho whole nativo literatart of Iudia na Arabia * I certarely ricter post with an orientalist who ventuted to maintain that the Arabic avd Sauskal Poetry could be comparcil to that of the great European bations ***** "I etery branch of plesalcal or moral pbilosopby the relative position of the two natwns as nearly the satie-lie, the sanctionty of the Curopeans is alsolotely misurable')' Macaulay, who did not hnow a word of any of the classical langu Ages of the East, declared in a flippant manner, in a state document, that "A single shell of a good Enropean library was worth the whole native literature of India anit Arabia He tolled the death knell of Sanskrit scholarslup amongst his countıymen and thus rendered disservice to the cause of science, especially to comparative philology and compaiative mythology, which without Sanskrit could never have come into extstence Sir Henry Sumner Maine says that India "May yet gite as a now science not less valuable than the sciences of Jaugargo and folklore thoritato to callat comparativo jutssprudcoco, because if it erer exists, as atid Full Lo so much wider than the field of the For India ppt only contains for to speak more accurately, and contin) an Aryan language older than any other descendant of the in mon mother tongne, and a ranety of Dames Ol natural ascets less perfectly crystal lieod tisa elsewhera Isto tabulous personages but it ineludes a whole world of Aryan institations, Argan custas Aryan laves, Argat de:48 is a far cattack stage al growth and dewlopment than any which survive lagandats horiters' Without Sanskrit the science of what Maine hesitated to call c001- parative Jurisprudence cannot come into existence Fortunately for the progress of the world, Macaulay's contempt for Sanskrit was not shared by the peoples of other countries of the West. Of all the modern nations Germans stand foremost in the culuvation of different branches of science and arts If to day comparative philology has found a place of recognition in the domain of science, it is in no small measure due to the labours of the savants of Germany The pluilosophical basis of comparative philology was laid by the publication in 1808 AC, oi Frederik Von Schlegel's rernarkable essay on the Indian language literature and plulosophy That scholar went to Paris in 1802 to study Sanskrit and was so struck with its benuty and im portance, that he wrote in the essay referied to above "I must therefore, to content in wy present experiments to restret myuele to the furnishing of an additional proof of the fertlily of Thing (terature and the rich hudilen treasure which will reward on diligent study of the ta kindle in Germany a love for or At least a prepossession in favour of that study, and to lay a firm foundation, cauleni of stmetoro may at some future pertou be raised with greater security and corla aly "Tonstuits of Indian literature requires to be cobraued by such students and patrons n in the 15th and 10th centuries sodenly Llalled In Italy and Germany ap groene appreciation of the besets of classical learning and in a short time inxestou it with such prevailing importance that the form of all wisdom and selence and altpost of the world lteclr was chaogod and roosated by the influence of that to awakened knowlamo tepturo to predict that the Indian study, it onbraced with oqual energy, will prove no Itzy grand and universal in its operation and harO O cay in Noence on the sphere of Laropean Intelligence Regarding the manner in which the study of Sanskrit was calculated in benefit comparative philologs, he said Tho old ladian language Sanskrit that is the formeil or the perfeot, has tho gratent Tinity with real Latin sy well as the l'ers and Gorman lango CH. The reseuspeo of a city does not mist only in the numerous mols, which it ·HUMANITY AND HINDU LITERATURE has la common rith both those nations, but extends also to the Orstuur and Internal atruotare, nr 15 euch resemblance a casual circonstance Hustly accopted for by tho interruntars of the languages It is an essential element, aleurly ind.cating companily origia It is further proved by corgparison that the India 19 the most sociect and tho EQUCS (rom shend others of later prigio are derived. Tho great importance ol the comparative stade of langungo e alucidating the historical Origins and progress of talons, and their early migration and anderung 1) afford a rich subject toe savesligation "Of all the esistog language thero is none so perfect in Itsell, or an tclt jutorare connexion of the roots may be ao clesriy traced a la the Indian The Induan grimuar after the best example of perfect simplicity, combined with the richest artistic construction" The regular and systematic study of Sanskrit in Germany dates from the time of Schlegel That coustry has no political isterest in India, so the scholars of the German Fatherland have taken to the study of Sunshirt from quite disinterested motives. Frederick Von Schlegel has observed An attachment to foreigoora and a desire to wait distant countries seems liko ad inosto and ludst instinctive inpulse uplattal ti tho German character * Their inquiring aurat consequently excreuds itseltsa a restless yel Jante activity, ever soching with to worried diligence to bring to light how sources of thith and beauty to discovor tho neglocted troutes of other nation and repro luco them to pow vigour and animation, R. Tentorated raments of the native Interior. It bering persovoro in the courso they havo hitherto adopted all the hterary treasurus of other lands will cro long We wagoe.ated with thur own It is because Germant scholars have taken to the study of Sanskrit from desinterested motives and out of love, therefore, they have been able to widen the horizon of human thought and render sig at service to the cause of humanity. Professor Max Muller, the best known of German Sanskrit scholars, was 60 enamoured of the literature of our sacred land that in one of his well known lectures he said - "U I were askel under what sky the human med bus moat tulis dereloved one of its choiceat gifte has most deoplv pondered on the greatest prohlung al life and has found solation of some of them which woll desorve tho attendent of Choco who have studied Mato and Kant I should point to India and if I were to ask to feelf froot liat literaturo Tento in Europo we whu lain ben notarell almost exclusnely on the thenuhit of Vreels and Romans and one Somite face the Jewish, may draw the correctiva which is tot manted to make our inner life moro perfcet, more comprebenstre more onigral in ract, more troly hum171, 1 lilo not for this hro only, but a transfigureiland eternal life again I shook polnt to India One of the best known Gernan philosophess of modern times, Schopenhauer, was sndebted for his system of philosophy to India Regarding the Upanishads he said - Thuy lugveld on the old of my life and toy with botho solace al my death Professor Deussen, a bylag German Sanskritust, says regarding the Vedantt - "The fopois ordito correctly as tho higliest day of morality - tore your felgb- LOUP As foursolies But why wom 11 on ga smo uy thu onlot of fatoro I feel pala and plenard only in myself not in my helyi bont? The anstret Rot to the be a Tencrablo bonk bein, wet muito free of Smitor 1804m, but it 14 in tho leds in the gniat formula Tul temach gods in the worly metaphysics and marrim trartber You al on your belghlx ft 29 Olses Jou are Foar belghbour. Ad pro Wlasine tolkes you lolevo chit sote Beugabout in something here at front Forres Agt #0 1 Vuinta in its un flot form in the strongest support of pare morality, is the greatest cuinolation in the su Tetings of life and deats --Indians keep to it!

·HUMANITY AND HINDU LITERATURE, But while farcigners hase duly appreciated the importance of Sanskrit and the literature contained in it, what are we, whose ancestors created that literature, doing for its preservation and propagation ? Some forty years ago, it was very confidently predicted by a well-known Angloindian member of the, Viceroy's Council that in fifty scars more, Sanskrit scholarship would be as rare in India, as Greek scholarstrip in the land of Plato and Aristotle Although happily, that prediction of Mr. Stokes has not come to be true, set unfortunately, the present state of Sanskrit scholarslup in this country is not what it ought to be Several thousands of Sanskrit MSS have been removed from India Only the other day, the Nepal Durbar presented about 6,000 rare Sanskrit manuscripts to the Oxford University. Is it conceivable that such treasures sould have been suffered to be exported out of India had there been patriotic indigenous Sanskrit scholars or an organization interested in their preservation in their own country? During the last forty years, there has been a systematic search for Sanskrit MISS throughout the length and breadth of this country. Lovers of Sanskrit literature cannat feel sufficiently thankful to the Government of India for thts grent undertaking The search has revealed several thousands of Sunskrit MSS concealed in the libraries of monasteries and private individuals A very small fraction only of this vaet litcrature has been yet printed and thus made available to the publc No organised attempt has yet been made to edit and publish all the works of Sanskrit literature which are still in MSS What a flood of light would be thrown on the past history of India of these works were printed and published I There is at present no comprehensive history of Sanskrit literature, and this task cannot be undertaken unless works which lic at present buried In MSS are critically edited and priated Under the Mahomedans, Sanskrit scholarship was necessarily at a discount. Ancient Hindu civilisation would have become as extinct 10 India, as were the Egyptian, Babylonian and Greek in their respective countries, hut the kingdom of Vijayanager in the South saved the culture and civilisation of the ancient Aryans For centuries till its destruction in 1565 by the combined hostility of several Mahomedan States around, 1t, it stood as a bulwark against the inroads of Islam, and so under its fostering care, protection and patronage, Hindu scholars and philosophers kept up the genial current at ancient Aryan lite and thought I'his explains why the great Hindu thinkers and reformers of the medieval ages hail from the South The commentator of the Rig Veda-Sayana, Vaishnava reformers like Ramatanda aad Vallabhacharya and many others were the products of this " forgotten Empire' To the existence of that Empire must also be attributed the fact of the greater abundance of Sanskrit MSS. in Southern than in Northern India The Government Oriental Manuscripts Library of Madrus and the Adj ar Library founded by the late Colonel Olcott are trying their best to recover and preserve Sanskrit MISS in the South. But these treasure houses bave not yet been ransacked for the publication of critical editions of Sanskrit texts. India gave the religion of Buddha to one-third of manland What Mecca is to the Muhammadans and Palestine to Christians, India 15 to the Buddhists, whose pilgrims from fai distant lands came in numbers to ·HUMANITY AND HINDU LITERATURE 5. . India In this way, the literature of ancient India found its way to Chini, Tibet and Stam Trnslations of many Sanskrit works are to be found in those countries but the original works are not in India Recovery of these works will help us in elucidating many points in the history of ancient India I am sorry to say that hardly any attempt his yet been made in this direction There is hardly any part of the English speaking world where the sacred literature of Christians is not accessible to the poorest of its in Innbitants That literature has been brought to the door of the meinest and bumblest because of 113 marvellous cheapness It cannot be denied that among the various factors which hale contributed to bring them to that eminence which the English speakıng countries at present enjoy their sacred literature has played the most important part No mation can be called great no people can be called civilised who are ignorant of their sacred literature Righteousness uplifteth a nation To know what is nighteousness and how to practise it are enjoined in the sacred literature of every religion To attain the very summit of civilised existence moml and religious training is absolutely necessary Aluch of the euls wiuch Tre at present visible in the character of the present generation of the English educated Indians and especially of the Hindus may justly ascribed to their want of religious education, to their ignorance of their sacred literature Why do the educated Hindus show this indifference to their sacred books? The answer is not for to seck The shred literature of the Hindus is not at present within the casy rench of educated Ind ans of average merns To make them conscious of hot glorious legacy they inherit to incite them to still moru glorious works it is neces sary to bring within their reach their past literatur Nothing to my mind aprenrs to be a grerler and nohler task than disseminating brordcast the teachings of the Vedrunta the Upanislınd and the Bhagwat G1? The Society for the Propagation of Hindu Literature is establishe 1 with these ohjecta in view That there is need for such an institution 18 Liidunt from what the T'intes of India of Bombay, 'the leading paper of Asia' wrote - o welcome tho Idca of establishing a foxloty for the Propagatinn af Itin tu Litentury whleb bay bece started in Allalalan Tho literature referred to lathe ancient kacred literature of tho Illn les All thinking mea II admit that every jaer ind allgin tay hero a valuabo contribution to makn to the civilaation of the future very yut th has to learn something from others as it has to in part anmelling to other Tio ambition to contributo once lent to the common Loc. of b man citlaation le a noblo allon .. That the sacred literat m of the Min lus contains some varalle spiritul rutes to Ling fracrally recognised thanks to the di Interestat lainen nf Fun pa And At reas scbolarm it healthy sign tbat I 1190 sel olam hara bent to take to the work of publlshlor correct forsion of their arlent clauiet The Panol Ore of Atladala had ablertakea tha que In A cheaper forn tban thn Sacred ink of the turris 1hn Irin Inscriptures with ungilah translation by competent Indian fratt mo TIA Tome! Bxciety for the leagagitlou or II utu Literature [ll be asociated with the project." The Society cannot accompl sh its objects unless it is upported by persons of light and leading in this country I am confiliunt that the ohjects of the Soc cty will appeal to the sympathses of all sell wishert of India and cury one of us will cons dur it his duty to join it and make the organisation a force in the country calculated to clcratc 111 inhabitants in the scalc of nations ·The Society for the Propagation of Hindu Literature. I" es augatek normale de hilosoples and entekens and to desde + to infuence them more and more in future. The Hindus have thic choice before them to be the religious teachers of humanity. To fit themselves for that task it is necessary that every educated Hindu should uuderstand the religion and pluilosophy of lus country. But the times are changed, and the struggle for existence docs not givo much leisure to busy men to study their books an original; to meet this want, the Panini ollice has undertaken to publish the Sacrel Book of the Hudus with Suskrit text and word meaning. It is truly "a gigantic task," as says a Reviewer, and can be properly done not by an individual, but by an association. Therofore. "ilo Sociсty for the propagation of Hindu Literature" has been forned with its headquarters at Allahalul. It is in contemplation to establish a Bluseum in connection with this society. So tlie co-operation of all persons interested in this attempt 19 cordially invited The following are the provisional rules of this Soviety :- Ruleg. (1) Every Hindu is entitled to become a member ol this Society provuel le 19 111 sympathy with its aims and objects. (2) Every member will have to pay Ns 10 as Entrance fee and an annual subscription of Rs 12. The Latrance fee will go to form the nucleus of a permanent fand for tlie publication of the Sacred Books of the Hindus, of which overy member will get a copy Irce as it is published month after month by the Panini Olice. (3) The Drecutive Committee of the Society will consist of a Presklent, a Vice-President, a Secretary and seven members, (4) The meetings of the members will be held, from time to time, to read papers on subjects of Tradrau religion, science and philosopliy. (5) The society will not attack any religion or enter into any controversy regarding religious matters with any sect of Hindus or non-Hindus. (6) All the funds of the Association will be tleposlted in a Bank approved by the members. (7) Any one paying Tu 500 or more as donation will be a life member, and will have to pay notlung monthly, and it all meetings ol the Bociety will possexy ivo VUES Kryetarum, ' mover walı, will be thankfully received (8) Non-Hindus, to are sympathiscrs with the movement, can become Assocrate members on the same conditions as ordiuary members. They will liave the right to attend the meetings but Will bave no votes All communications to be at renserito R. D RASU. MAJOR, I M.S, (Retired), Secretary (Provisional), Babadurganj, Allalabad.

·10 PRESIDENT. Mahamahopadhyaya Pandit Adityarama Bhattacharya, N.A, F.A.V., Late Professor of Sanskrit, Alur Central College, Allahabad. VICE-PRESIDENTS, Hon'blo Mr, V. Krishnaswamy Iyer, BA, L., Member of the Ixccutive Council, Madras. Hon'ble Rai Baladár Kishori Lal Gossamı, 3.A, EL, Member of the Precutive Council, Bengal, President, Darjeeling branch of the Socicts for the Propagation of Hindu Literature. Hon'ble Maharaja Manindia Chandra Nandy Baliadur of Cossimbazar, Bengal. IIon'blo Sir NG Chandararlar, Kt., B.A., LLB., Senior Puisne Judge, High Court, Bombay, and Vice-Chanccilor of the Uni. versity of Bombrs. Saraua Ohiaran Blitra, 11, 14, NL, Retired Puisno Judge, High Court of Juulcaturc, Fort William, Bengal Hon'blo Mr. Justico Pmmada Cliaran Banerji, F.A., B.L., Puisno Judge, Iligt: Court, X-WY. Prozioces Hon'blo Rai Baldur Pandit Sunder Lal, A., LLD, 0.1 L, Advocate, Figli Court, N.-W.P., sometime Vicc-Oliancellor, University of Allahnbad. Ion'blo l'andit Moti Lal Nchru, Adsocate, Thigh Court, N.-W.P. TIoa'blo Mr. S. Sialia, Bar-al-Lax, Bunhipur. Hon'blo Kunnar Bharat Singh, C., (Retired) Allalabat. Lleut-Colonci K. R. Kirlilor, 119, 1.31 , fitotircu) Bombay. Ilon'blo Alunslu Ginga I'ragad Varma, Lilor, tho "Adiocate, ** Lucknon Hon'blo Ral Bahadur Lola Ramanu Dayal, Meerut. Mahamaboridhaya Pandit Ganga Natha Jha, A. DLITT, F.A.O.. J'rofessor of Sanskrit, Mur Central College, Allahabad. Rai Bahadur Dzini Sailun 11 Minzumdar, Y.A. DLr, JessoTC. mal Daladur Lain Buj Nath Sauco, B.A, Retired District Judge U.P. Agra. Rai Bhadur Munsul Golul l'rad, 2.4., 1.1.I, P.A.U., President, Ruyatli Tathghala, Allahabad, LITE MEMBERS. IIon'blo Rni Balindur Pandit Sundar Lal, 11. 1., LL.D., C.L.E. Raja I'ritlivipal Singh of Surajpus, Barabiali. APPLICATION FORM. To MAJOR B. D. BASU, I, M.S (Retired), SECRETIRY (Profonal), to The Society for the Propagation of llladu Literature. Sin, Plense coliat m) ning as a member of tho Aloye-bamed Society, I rcmit Ten (10) rupees ns l'atrance l'ce and Tactiva (12) rupes As Authscription for the year 1911. Лалас Pirage erlte tery legilly Ad Iress Dale ·THE SACRED BOOKS OF THE HINDUS. Translated by 2 ar nous Sanskrat Scholars Edited by MAJOR B D BASU, IMS (Ietued) Professor Maz Müller endered an important service to the cause of comparatae theology by the publication of the Sacred Books of the East The 43 volumes in that series represent the most important scriptures of the principal nations of Asia, Of these, 21 are translations of Sanskrit Torks But still some of the most important sacred books of the Hindus have not been published in that series It is the duty of every faithful and trne votary of Hinduism to do all that lies in h18 potrei to male known the contents of his sacred bool s to the world at large and to his fellow brethren 12 faith in India It is not too much to say that a very large number of English educated Hindus unacquainted with Sanskrit possess very littlo knowledge of them bacaed scriptures So, while the Christian and the Mohamadan are well acquainted with their religious sculptures tho Hindu alone is ignorant of his sacred books To remove this want the Pinini Office has been publishing, since July 1909 the original texts of the sucred boohs together with their English translations One part of 100 pages 01 so much as will complete a book or a chapter is published overy month The subscription rate for those who subscribe to tbe complete series is one rupeo per 100 pages zoyal octavo Tuoy get i 200 pages in a year foi which they have to pay Rs 12, exclusive of postage To purchasers of separate parts or volumes the rate is Re 1-8 per part of 100 pages ORDER TORM Το The MANAGER, Panini Olice Bluvaneswaif Asramn Bahadurgany Allahabad Please enlist my nanie as a subscriber to the Sacred Books of the Hindus for one year and realise the annual subscription of Rs 12 12 0 (inclusive of postage) by sending me all the numbers published since July 1911 per V PP Yours fr thfully, (Manic Please terite tery legibly Address ·'The Sacred Books of the Hindus. BOOKS ALREADY PUBLISHED. Vol.I-Upans sada-The Isa, Kena, Katha, Praana, Mondaks, and Manduka Upaduads with Madhva's commentary, translated into English, with copiona cxplanatory notes by Srisa Chandra Vasu. Cloth bound, silver letters Second Edition, Price Rs 5 VoI, II.--Yajnavalkaya Smriti with the commontary Mitaksara and notes from the gloss, Balambhattı, translated into English with copious explanatory notes by Srisa Chondra Vany This work ia indispensable to Iodian le vyers of those parts of India where Elinda Law according to tho Mitaksara School is administered Part 1.--Mitakaara with Halambhattı, two chapters Price -One Nupes and eight angas Ditto, Sanskrit Text, Rs 2 Vol III -The Chhandogya Upanisad with Madhya'a Bhasya, into English with copious explanatory notea by Br18a Chandra Vasu Cloth bound, lettora. Price Rs 11. Vol IV -Aphorisms of Yoga by Patanjali, with the commentary gult 1 heyrana tena so other, salter setter senepati Masen: by Rama Prasada, Vol V - The Vedanta Sutras with Baladeva's Commentary translated into English with copious explanatory notos by Srtea Chandrs Van Parte to Price Re Vol vi Tha Valgesiks Sutras of Kanada with the Commentary of Bankara Misrn and extracts from the glass of Jeyanarayana Translated Nanda Lal Sinbe, Cloth, silver letters Price Rs 7. VOL. VII.--Tho Bhakti Butras of Narada and Sandilya, parte i ood 2. Voi, VIII - The Nyaya Sutras of Gotama, translatod into English Part 1. Price i Re 8 as Vol IX -The Garuda Purans translated into English Cloth, silver letters Prico Rs 3-8 Vol. X-The Mimamsa Sutras of Jaimini, translated into English with an original commentary, by Mahamohopadhyaya Dr. Ganga Nath Jha, MA, D Litt, Parts 1 and 2 Price RD B. N 1 - All theso publications krye beon yery furourably spolon of by the press and competesit Sanskrit scholars of India and Turopo OUR PATRONS The following Goycraments and Aatiro Statos haro encouraged tho publication of ulio Sacrxl Books of tho Ilindus by subscribing to it (1) Tho Secretary ol State for Inchar (2) Thn Government o! India, (3) Thc Gororoment of Indras (4) Tho Cororpment of the United Provinces ol Agra and Ourh. The Government ołt B and A5101 Gj II 1 tho tharajn of 'Tratarcare 17) In the laharah o vysore (8) II V tu alarajs of fisctor O lutho Mahir Chekmar o Direts (10) 11 If tho Malian of hethapur TIL 11 12 the 37 of Jodie ito) in the Vahanjr of lowah (19) !! thic [aharaj of Ikuar (10) in Freeflones the nown aheb of Indore (16) II Excellenes the Dewan Sahel, of hordagit er, &c TO E HAD OP THE MANAGER, PAKINI OFFICE, BAHADURCANJ, ALLAHABAD.

·THE DAILY PRACTICE OF THE HINDUS Contains the morning and mid-day duties and Edibon—reputed and enlarged Prico Ro. 1-4, In reviowing this work, Tbo Theosophy in India for August 1000, wrote - To Itindu the book should be moro than welcome containing as it does manya rational Asplanation of the ceremotund enjoined upon bin by Manu and 1T19 saccessors **In the whole bool nothing can surpass tho Lucidity which the author giros to the true meaning ol the digatr, tlo master mantra of the Hindu Tho Central nindu College Magriziae for July 1900, in reviewing this book, writes - This is a valuable and yet easily rond book that we can keep on hand to refresh our mind about the truths underlying the daily practice when custom 1s blunting tho perception of tho meaning of the recitations so have been targhi to address to the Cous to the Guri and to the Sell as the sathor puts it those practices will keep alive in ug the memory that we are not only physical being on Log Anties to our family, kunsmen, guests and outcastes, as well as to boasts and bards but that we are spiritual beings as well, owing duties to the various grades of spiritual entities Patris Dopis, etc, at the Bemet tumo wo shall learn the laws of health and good living Wo strongly recommend the book to all our readers not set acquainted with it, tberen thoy may find explanations of points of duty ceremonial that may haro puzzled them for the author is enlightened as well as leamed and wo also owo to him translations from the Sanskrit of worls of Iliadu plulosophy The English Works of Raja Ram Mohan Roy-With an English translation of Tuhfatul Muwahhiddin (1119 Arabic Tersian pam plalet) This edition 180 contajas some additional letters, an introlaction and 4 illustrations Cr 8vo, pages 1008 Cloth Gilt-lettered Price Rs 5 Postage entret The Dietetic. Treatment of Diabetes. By Major B D Jaso, MS (Retd) Cloth bond Oilt letters Price one rupee and eight annat only Third Edition Highly spoken or by the Pros nnd di.tingui.ho. modloni mon of India, Europe and America The Private Journal of the Marquess of Hastings A VERY INTERESTING WORK Paper cover R3.2: Cloth, Rs 3 Postage extra OPINIONS Pr. Jadwal. Sorkar, M.A. Premchand Boy band Scholar, writes in the Modern Keviow - Tho fanini Odice doserra thi thanks of tbe publje for placing before thicmanprint of thly cry Interesting work at about a quarter of the price of the original The paper fairly thick The misprints are remarkably for Thla canilid picture of India ninety four years ago ha interest not only for the student of history ind of manners but also for tho ttareller the share and the natural Atatori. an, Lord !lastings Annas on animals lango no small falue a rery picasing light is tbrown on tho great pro-consuls ebameter when to see ble strictly enjoining that no harm should be done by bly crop followers to the villager on the way almost weeping to oro that Banans mes bud er opmote! And ter in iIning his route heins visibly touched at the seat but respectful Telcomo ot the crotrite of Indians on its retorn to Caleatta, or breaking down .at the lacritahly rartiug from the dear ones who gost be sent tomo to escapo ·* the licat of the land of enilo Wa aco in his dcrlings with nativo princes that he was a gentleman aboro crerything elso, w wonder that it was loft for him to discover thnt in roling subjcet mees sympathy is the best polics. Comic touches are not rintang The Indian Revlow - great deal of valuablo information is to be found in the voterial * * la ati bie political calings in India, Hu Lordship was actuated by a Ligh sense of duty and morality Bande Mataram The work is too well down to require introduction It is a book of uxceptlohnt interest--one vluch the student of tho History of Britisli India cannot do without Indian people, June 8, 1907.-It is nearly a conturs now that Lord Tastings came out to India but his journal may be rend with peculiar interest just now It is simple and tho Mng of gincerely Is itauistikonble We wonderingly read how the Goscrizor Lencral went about, muxlug with Iudian princes and nobles very cordills, entertuining them and being entertained by them Tho Impressions recorded 0 frank and straight topward Everything interested the water and lie took an interost 10 overy This work has been rocomended by tho Isroctors of Public Instruction, Rengni Castern Dengal and Assam and Dominy, for the Illumines of Colleges aud Schools The Turector of Pablle Lastruction, torbas, 1118 been pleased to publusti tin Calloulog unteflcalon in tudi ducation - The Prata Journal of the Mamuess of Basti s reprintel by iko Pan Olice Allahabad, prico Its 3 pci copy, as recomiendel is a book suitable for tho Librarıcs Ol Colleges and High Scbools in t129 residency (sd) VH GITARP, Director of Public Justruction thing FOLK-TALES OF HINDUSTAN * + * ** BY SHAIKE CHILLI Price, paper cover Re. 1-4; cloth, gilt letters, Re. 1-12. REGARDING THESE TALES The REVIEW OF REVIEWS of London for October 1907, wrote stories of a type that iecall the delightful romances of the Arabian Nights Shaikh Chilli tells the story of Prince Mahbub which vies with the stories of Princess Scheherzadı" FOLKLONU of Tondon for Juno 30th 1009, In & TOTICNY of this work from *bo pes of Ile di Lougrorth Dance, IC & Retst) intes - In this little rolamo ter stories from North Indis, which have pirendy Appeared in the Ardert Relieto are reprinted in a couvenient form . Tho ories are cold in goal Caglislı The storis: creclient examples of the tales of Wonder al enintre anil enchantrucnt that circulato throughout the Mohammedan korld The tons of any si hagut in the land of Darknee is a sort of Gotham ulth features suggesting Laputr and tho con tinuation of tsiteere Solls with philosophical station is very effectire The moto elabomle stories are all gool of their class and Tho Soron Prince, Vikram and the bani and I'rines Vaubau aro well worthy of association with our okl farorites from Alif Laila It is to be hoped 11 at Shaikli Chill will continna bis collections, and te knows to the worls 008 Isote na from bis treasuro honso 1 ·10 .. Surya Siddhanta, Sanskrit teat, Bengali translation with explanatory notes and numerous plates of stars, &c,in 360 pages, Royal Octavo, gilt letters, cloth boand, by Swami Vijananda, alias Hari Prasanna Chaterji, LA, LOE (late District Engineer, V.P) Price Rs 580 Paper cover Is 600 Price. Ns. a. Prasag or Allahabad, with 57 lalt tone photos, cloth, gilt letters This book is indispensable to histors to Allahabad 1 8 An Dasy introduction to Yoga Philosophy 08 Siva Samhita (Dnglish translation) 08 Vedanta Tatvatraja 08 The Three Truths of Theosophy 0 1 The right of Walabis to pray in the same mosque with the Sunnis-An important judgment on a very disputed question of Muhammadan Law 20 A treatise on Water works in Bengalee uu 2 vols 50 Tho Bengalee worhs of Rajah Nam Mohan Roy, clothi, gult letters Life and teachings of Paramhamsa Ram Krisia (10 Hindi) 1 0 The Convention of Religlons, 1909 Hinduism, Ancient and Nodern, by Rai Bahadur Lala Bai Nath 20 Blagwat Cita in modern life .. NO STUDENT OF SANSKRIT CAN DO WITHOUT MAX MULLER'S HISTORY OF ANCIENT SANSKRIT LITERATURE. A cheap reprint of this valuable work -long out of print-has been published by the Panini Office.-PRICE SIA JUPEES ONLI WORD INDEXES TO THE RIG, YAJUR, SAMA AND ATHARVA VEDAS IN FOUR PARTS BY SWAMIS NITYANAND AND VISITSWARANAND Prire I kenty-five Rupees ereldre of postago To be hall of - The MANAGER, PANINI OFFICE, Bhula ESI ARI ASRAY, Bahadurgan), ALLAHABAD.

·the heat of the land of cxile Tosco in his dealings with native proces that ho was a gentleman crorything else, te ronder that it was left for him to discover that in ruling subject races sympathy is the best policy. Copic topcbosan not wanting The Indlan Review -A great deal of valuable information is to bo fornu iu tlus Johnnyel * * Iu all lus political dealings in India, Hus Tocdship as actuatta by a high sense of dute and morality Bande Mataram-The sorb is toonell known to require introduction It is a hook ot cxceptiokal intercat-ono which the studeat of tho History of British India cannot do withont Indian people, June 6, 1907.-It 18 fcally 1 contory now that Lord Frustings came out to lactis, but dus joursal may be react with pecaluar luterost just now It is sople and the ring of stucerity is nuostałcable We wonderingly read how the Governor General went avont, mixing with Indian princes and nobles very conhally entertaining them avd being entertaincd by them The impressions recorded tro frank and straight topward Everything interested the writer But he tool an interest 333 eyers Lhung *** This work has been recommended by tho Directors of Pablic Instruction, Tereal, Castern Bengal and Assam and Bombay, for the libraries of Colleges and schools The Director of Pablie Instruction, Bombay, has been pleased to publish the following Tuntification in Indian Education The Privato Journal of the Marquess of Hastings reprinted by the Pamn Oce' Allahabad prico Rs 8 per copy, is recommcixlcd as a book suitable for the Libraries al Colleges and lugli schools in tlus L'residents (SA) V W SILARP, Director of Public Instinction FOLK TALES OF HINDUSTAN D) 300 * SHAIKH CHILLI Prico, paper cover Ro. 1-4; cloth, slit lettors, Ro. 1-12. REGARDING THESE TALES The REVIEW OF REVIEWS of London for October 1907, wrote: stories of a type that iecall the delightful romances of the Arabian Nights * Shaikh Chilli tells the story of Prince Mahbub s hichi vies with the stories of Princess Schcherzadi " FOLLORF of London for Jono 30th, 1003, in review of this work from tho pen of lip M Longorik Dames, I C. S. iflcta), 1973tes - "In the battle rolnme ten Alorles from North India ich hota alerdy erreared in tho Vuder Reifes are reprinted in a convenient form * Tho Atorics are to in pool Trgitsh * The stories a 0 ercellent examples of the tales of wonderndseninre spil cachantment that elrculate throughout tbe vohammedan morld • 110 tond of Janjat par la the land of narktes e port of Clatbara sth catates, suggesting lanta, and the continuation of estire lls with philosophical dispatrtton is rery clectivo The more ciabort stories are al sol di Ibeir class and The Seren Prince Vikrat au I tho agli and Pricco Mahbub aro sell worthy of association with our old fatorice from All) Inila It is to 1x korel t) at 5. Cu sill continue is collections, and malo known to the work ono more com from bistrezyuro-house