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EGE
LİBRARY
Class No.
891.22
Book No.
R16 u
Ed
Accession No.
9846
R, G. P.J.-24.11.06 -4,000.

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·UPANISHADS
FOR THE LAY READER
BY
C. RAJAGOPALACHARI
THE
MINERVA
BOOK
IAOP
ANARKALI
LAHORL

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·UPANISHADS

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·UPANISHADS
FOR THE LAY READER
BY
C. RAJAGOPALACHARI
Second Edition
HINDUSTAN TIMES, LTD.,
NEW DELHI.

·844.22
ace. No: 9846.
Paper Cover As. 6
Cloth-bound Re. I

·PUBLISHERS' NOTE It is confidently hoped that this book will, with the same author's Bhagavad-Gita, prove useful to the busy reader who would like the sources of Hinduism made available to him in simple modern language. Even those who are entirely are entirely unfamiliar with Sanskrit will find sufficient continuity in the English text to give them a comprehensive acquaintance with the Scripture. This second edition has been thoroughly revised and enlarged by the author.

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·CONTENTS
PAGES
INTRODUCTION
: :
1
KATHA
ISAVASYA
..
25
KENA
33
SVETASVATARA
42
TAITTIRIYA
53
CHHANDOG YA
59
MUNDAKA
65
INDEX OF SLOKAS QUOTED
1-3

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·INTRODUCTION most The unrivalled merit of the Bhagavad Gita consists in its presenting the best possible synthesis of the highest spiritual effort of the individual with the most practical social co-operation. In the l'panishads, we have a scripture which, among all the holy scriptures of the world, displays the scientific spirit in connection with spiritual enquiry. This characteristic makes the Upanishads by far the best scripture for a sceptical age. The sages, whose thoughts and teachings ive read in the Upanishads, seem to be as much inspired by constructive doubt as the most modern men of science. Their questions and answers indicate that they lived in an age when, alongside of conformism and the rigid maintenance of old, practices, men thirsted for Truth and the atmosphere was charged with the boldest free-thought. The conformism that prevails in our own midst to-day, in spite of so much science and free-thought, does not confuse ·us. We are familiar with it and we find no difficulty in appraising and evaluating in their true measure both the conflicting elements, orthodox practice as well as the prevailing scepticism. But the conformism of some thousands of years ago is a very different thing. We understand it much less, if at all, and it, therefore, blurs the picture. We may fail for this reason rightly to appreciate the spirit of enquiry which dominated the mind and lives of the sages whose teachings are recorded in the Upanishads, and which is reflected in every line of this great scripture of India. If we learn to make due allowance for the time-interval, and have enlightenment and elasticity of mind enough to be able to use and profit by a holy book with invaluable hoary associations, without having to get the text actually expurgated and revised in order to exclude the irrelevancies and the mere back-ground of a by, gone age, we cannot have a better boo of religion for modern times than the Upanishads. The spacious imagination, the majestic sweep of thought and the almost reckless spirit of exploration with which, ii ·now urged by the compelling thirst for Truth, the Upanishad teachers and pupils dig into the "Open Secret” of the universe, make this most ancient among the world's holy books still the most modern and most satisfying It is probable that the Upanishads were originally composed as mere notes of lectures, intended to assist the pupil's memory in subsequent reflection. They were not composed as text-books of philosophy to serve by themselves, as books are written. Notes in our days would be short indicative phrases written to dictation or taken down by the students themselves. But, in the old days, they took the shape of verses to to be memorised, as writing played a lesser part in learning than it does now. Placed before us to-day in the shape of printed matter, with title-page, contents and index all complete, the Upanishads perplex us in many places with their seeming simplicity of language, covering thoughts that are far from clear. Isolated from teacher and without personal expansion and explanation, these compositions confuse confuse us with with antithesis and iii ·were proepigram and the use of the same word in varying senses, a style which we should have particularly avoided when discussing difficult problems. All this All this is, however, understandable if we remember that they were not books to displace teacher but were notes to standardise teaching and to help memory. Apart from the difficulty arising out of the form, and the difference of purpose of the composition from that, of modern books, the distance that divides us from the day when these thoughts pounded makes the greatest difficulty. The reflections were necessarily hung on to the life, beliefs and manners of those ancient times. To understand the meaning and the point of what was said by men of a long past age, we have to get back to the circumstances of that age, a task of great difficulty even for the most imaginative among us. Beliefs and practices that are to us obviously childish formed the large and main back-ground of life in those days, and the reflections of the best and wisest men of those days, which necessarily referred to and were set on the backiv ·ground of their own daily life, have to be interpreted by us, eliminating that background. What was very real and serious to them is to us childish, untenable and of no consequence, so that even the re- Alections thereon become un-understandable. The process of seeing a picture apart from the back-ground is not easy. We are apt to lose ourselves in the reactions produced in our modern minds by the beliefs and practices referred to, and fail to grasp the permanent amidst the distractions of the incidental. In studying the Upanishads, we we come against repeated references to ceremonials, sacrifices and the worship of gods and discussions as to their their efficacy, which confuse the deeper and predominant enquiry. The position becomes to the Hindu readers worse still by the formal persistence in Hinduism even now of the shell of those beliefs and practices. To interpret and evaluate tbe substance of the Upanishads, we need a powerful imagination and an intellectual elasticity that can jump over the tremendous space that divides the beliefs, aspirations and psychologies of V ·modern life from those of a long-past age. In making the selections for the following chapters, an attempt has been made to reduce these difficulties to the minimum without prejudice to the main purpose of presenting an adequate idea idea of the Upanishad-content.

·KATHOP.ANISHAD Every Hindu knows the great Kurukshetra scene, which forms the introduction for the Bhagavad-Gita—the warrior, stricken by remorse and doubt, throwing himself at the mercy of his divine Charioteer for guidance. The Katha Upanishad bas an equally sublime introductory scene, as full of meaning as the Upanishad itself, and forming a noble back-ground for the great teaching imparted. Vajasravasa performed an elaborate sacrifice, which terminated with a parting of all his possessions as gifts to the guests assembled. Vajasravasa's son, Nachiketas, watched the proceedings and, as he saw the gifts being given, he was filled with the thought of the vanity of it all. “Of what use is it,” he said to himself, "giving these toothless old cattle and cows past the age of bearing? Should not my father, if he is minded to give what is dear to him, give me away ?” So he went to his father and said: “Father!

·To whom are you going to give me ?" The father did not pay heed to to the question, but went on with the routine of the great sacrifice. Nachiketas repeated the question again and again till the father, losing patience, exclaimed without meaning anything like what he said: “You? I shall give you to Yama.” Nothing could be uttered on such a solemn occasion but inust be carried out. The father was aghast at his own exclamation. Nachiketas, however, said to himself: “Many have gone before me and many yet must go after me. I go not alone to Death, and and what can Yama do to me? Consider what has happened before this, and consider what is going to happen in the futuro Countless are the mortals that have died before this and will die hereafter. The The life of mortals, indeed, is like that of the corn which grows and ripens and is reaped, and like the grains that fall which spring again into life.” बहूनामेमि प्रथमो बहूनामेमि मध्यमः । किंस्विद्यमस्य कर्तव्यं यन्मयाद्य करिष्यति। I (1)-9 ·अनुपश्य यथा पूर्व प्रतिपश्य यथा परे । सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः॥ 1 (1)-6 So Nachiketas went to Yama. Yama was not prepared for the voluntary visitor. not willing to receive any one before time. Nachiketas had to wait for three days, before he could persuade Yama to receive him. him. A Brahmana could not thus be disregarded even by Yama. So, to make up for the offence, Death offered Nachiketas whatever boon he might demand. He offered many gifts-length of days, and all the possessions of the earth that one could desire, and Swarga thereafter. But the youth chose for a boon instruction at Yama's hands about the nature of the Soul, “There is no boon that I desire other than this knowlege,” said Nachiketas, “and there can be no no better instructor than you for imparting this knowledge. What use is length of days and what joy can possessions, or song or dance, or horses and ·chariots give, so long as you are there as an ever-present termination to it all?" देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः। अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम् ।। Even the gods have had doubts in this matter. The nature of it is so subtle that it is not possible to comprehend it satisfactorily. Choose some other boon, Nachiketas; do not compel me, release me from this. I ( 1 )-21 देवरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुविज्ञेयमात्थ । वक्ता चास्य त्यागन्यो न लभ्यो नान्योवरस्तुल्य एतस्य कश्चित् ॥

·If even the gods had doubts in this matter, and you say that it is not easily to be comprehended, who then could expound it as you can, o Death, and what other boon can equal this ? None, indeed. I (1)-22 Yama pleaded: शतायुषःपुत्रपौत्रान्वृणीष्व बहून्पशून्हस्तिहिरण्यमश्वान् । भूमेर्महदायतनंवृणीप्व स्वयं च जीव शरदो यावदिच्छसि ।। Ask for sons and grandsons who may live for a hundred years. Ask for numerous cows, elephants, and gold and horses. Ask for large tracts of land, and live as many autumns as you desire. 1 (1)-23 n ·वरं एतत्तल्यं यदि मन्यसे वृणीष्व वित्तं चिरजीविकां च । महाभूमौनचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ Or choose any boon that you can conceive equal to this, with wealth and long life. Be lord of wide dominions, O Nachiketas, I will make you the enjoyer of every desire. I (1)-24 ये ये कामा दुर्लभा मर्त्यलोके सर्वान्कामांश्छन्दतः प्रार्थयस्व । इमा रामाः सरथाः नहीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्व नचिकेतो मरणं मानुप्राक्षीः ॥ सतूर्या 6 ·men Ask freely for every rare enjoyment in the world of mortals. Here are nymphs in chariots playing on lutes, such as could never get. These will serve you at my command. But, do not ask me about Death. I (1)-25 अपि तवैव वाहास्तव श्वोभावा मर्त्यस्य यदन्तकैत- त्सर्वेन्द्रियाणां जरयन्ति तेजः। सर्व जीवितमल्पमेव नृत्यगीते ॥ These ephemeral pleasures, O Death, consume the powers powers of the mortal's senses. Even Even if they lasted all life, they are of little worth. You say you give me these gifts, but being all limited death of the enjoyer, they remain but yours, though you appear to give them away, these chariots, and song and dance. * I (1)-26 *This is different from the orthodox interpretation of तवैव वाहाः ete. which is explained to mean simply: Keep these ephemeral things for yourself; I do not care for them. by the 7 ·न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राम चेवां । जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव ।। How can man be satisfied with wealth? Shall we hold wealth if we see you? i.e. It disappears on death. We live but as long as you command it to be. That boon alone, therefore, is worthy of being desired that I craved of you. I(1)-27 When Yama failed to persuade Nachiketas to give up his inquiry into the mystery of life in favour of all the pleasures of this world and of the world of the gods, he said: “You have displayed courage and resolve. There can be no better seeker than such a one, even as you stated that there can be no better instructor than myself. Listen, then, and I shall explain.” Then follows the teaching.

·अन्यच्छ् योऽन्यदुतैव प्रेयस्त
उभे नानार्थे पुरुष सिनीतः ।
तयोः श्रेय श्राददानस्य साधु
भवति हीयतेऽर्थाद्य उप्रेयो वृणीते।।
श्रेयश्च प्रेयश्च मनुष्यमेतस्तो
संपरीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभिप्रेयसो वृणीते
प्रेयो मन्दो योगक्षेमाद् वृणीते ।।
The Good is one thing, the Pleasant is
another. (These two lead man
to very
different ends. (H
He who chooses the Good
attains happiness. He who prefers the
Pleasant loses his object. The wise are not
deceived by the attractions of the Pleasant.
(They choose the Good.( Fools are snared
into the mere pleasant and perish.
perish.
I (2)-I,2
*om ara is explained by Sri Sankaracharya to mean
“for the sake of the maintenance of the body.” It may,
perhaps, be understood to mean "hoping that the source of
pleasure may be acquired and preserved."

·अविद्यायामन्तरेवर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः। दन्द्रभ्यमाणाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ Vain are rituals and ceremonies without enlightenment. Those engaged in them, considering themselves men of understanding and learned, stagger along aimlessly like blind men led by the blind, and fail to reach the goal, going round and round in the cycle of births. I (2)-5 तं दर्दशं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् । अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोको जहाति ॥ 10 ·Self-realisation is the way to real libe. ration. Concentrating the mind on on the Spirit within, man should realise the divine character of his own soul and its inherent freedom. The Supreme Spirit is lodged within oneself, unperceived because of the perplexities of joy and grief and attachment to worldly objects. When one realises the divine Spirit within himself, all the confusion of joy and grief disappears. I (2)- 12 नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यः तस्यैष आत्मा विवृणुते तनू म्बाम् ।। नाविरतो दुश्चरितानाशान्तो नाममाहितः । नाशान्तमानमो वापि प्रज्ञानेनैनमाप्नुयात् ।। 11 ·This realisation can come only if from inside one's own heart spring purity of resolve and earnestness of spirit. It does not come by study or learned discussions. It comes to one whose Self yearns for realisation, and whose mind has turned away from evil and has learnt to subdue itself and to be at peace with the world. In other words, it comes out of the longing for self-realisation that leads to detachment, rather than from much learning; that is to say, it comes out of the grace of the Supreme Spirit that dwells within us. I (2).23,24 The Self is other than the changing body. It is other than the fears and the passions that agitate the mind. The Soul is divine in origin. It is not altered in nature by the qualities of the mind in which it is embodied. It can be released from the meshes of these qualities by a realisation of its intrinsic divine nature. I 2

·The reader may note that the passages are
almost identical with the Gita verses on the
subject, though there is no question here
of inducing Nachiketas to take up arms
without any compunctions of conscience.
न जायते म्रियते वा विपश्चिन्-
नायं कुतश्चिन्न बभूव कश्चित् ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥
You are not born, (nor do you die.
You did not come from anything else,
nor were made out of something other
than yourself. You are unborn, eternal,
everlasting and always existed. You are
not slain, though the body is slain.)
।
I (2)-18
हन्ता चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम् ।
उभौ तो न विजानीतो नायं हन्ति न हन्यते ।।
13

·(If
you think you slay some one, or
that you will be slain by) some one, you
are wrong
wrong in both cases. This neither
slays nor is slain.
I (2)-19
अणोरणीयान्महतो महीयान्-
नात्मास्य जन्तोनिहितो गुहायाम् ।
तमक्रतुः पश्यति
बीतशोको
धातुः प्रसादान्महिमानमात्मनः ॥
Subtler than the atom, greater than
the greatest, the Atman resides in the
hearts of living beings. He who makes
himself desireless and has cast off grief
beholds the greatness of the Spirit within
him.
I (2)-20
14

·आसीनो दुरं व्रजति शयानो याति सर्वतः ।
कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ।।
Sitting, he travels far; lying in one
place, he moves everywhere. Why should
we search for God outside of the Spirit
within us, the Spirit of boundless joy,
whom yet joy does not touch ?*
I (2)-21
अशरीरं शरीरेष्वनवस्थेववस्थितम् ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ।।
The man
of understanding realises
the bodiless Spirit in the bodies and the
imperishable in the perishable and realising
it casts off grief.
I (2)-21
*मदन्यः is interpreted by Sri Sankaracharya simply
as "except by me,” i.e., only hy very subtle intellects.
15

·आत्मानं रथिनं विद्धि शरीरं रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ।। इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः।। यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा । तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथः।। विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः । सोऽधनःपारमाप्नोति तद्विष्णोः परमं पदम्। senses. The journey of life can be safely conpleted, and the seat of Vishnu reached only if one keeps a watchful control over the The body is like a chariot to which the senses are yoked like horses. The mind is like the reins, which enable the charioteer, riz: the understanding, to hold the horses, i.e. the senses, in check. The Soul rides in the chariot, and the road is the world of objects over which the senses move. If the reins are firmly and wisely, the senses, like vicious horses, will get out of control, and the not held 16 ·chariot will not reach the goal, but will go round and round in births and rebirths. (If the man is wise, and controls his mind, his senses will be like good horses driven by a good driver. I (3)-3, 4, 5, 9 परांचि खानि व्यतृणत्स्वयंभूस्त- स्मात् पराङ् पश्यति नान्तरात्मन् । कश्चिद्वीरः प्रत्यगात्मानमैक्षत- आवृत्तचक्षुरमृतत्वमिच्छन् ॥ पराचः कामाननुयन्ति बालास्ते मृत्योर्यन्ति विततस्य पाशम् । अथ धीरा अमृतत्वं विदित्वा प्रार्थयन्ते ॥ ध्रुवमध्रुवेष्विह न 17

·The self-existant scooped its way ont
and thus the openings of the mind are
directed outwards, viz. the sense organs.
Therefore do men's thoughts ever tend
outwards. But the few, who have true
understanding, turn their mind inwards and
realise the Self within., Those who do not
control themselves through understanding
and pursue external pleasures fall into the
widespread net of Birth and Death. (Those
of steady mind, realising what is truly
lasting, do not
do not turn their thoughts to
transient pleasures, but seek the joy of
liberation,
II (4)-1,2
अरण्योनिहितो जातवेदा
गर्भ इव सुभृतो गर्भिणीभिः ।
दिवेदिव ईड्यो जागृवद्भिर्ह विष्मद्भिः
मनुष्येभिरग्निरेतद्वै तत् ॥
18

·अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च ।। The fire is safely concealed in the wood and protected ( like the child who is protected by the mother mother that carries it in the womb until birth) The Soul is contained in the body as the fire is contained and concealed in the wood. Fire manifest takes shape in accordance with the thing burning. It is now the flame of a lamp, now a furnace and now a forest-fire, according as to where it is manifested. The fire by itself is one So also is the Soul one and independent of the body, though manifold in embodiment. and the same. II (4)-8, (s)-9 19 ·यदेवेह तदमुत्र यदमुत्र तदन्त्रिह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ मनसैवेदमाप्तव्यं नेह नानास्ति किंचन । मृत्योः स मृत्यं गच्छति य इह नानेव पश्यति । What is here is there, and what is there is here; i. e., things and beings seem various but are, indeed, one Being. We are liberated when we perceive this oneness. We go from death to death if we perceive difference. It is the mind that by enlightenment can overcome the notion of difference and have a vision of the transcendent Oneness of All. II (4)-10-II यथोदकं दुर्गे वृष्टं पर्वतेपु विधावति । एवं धर्मान्पृथक पश्यंस्तानेवानुविधावति ॥ यथोदकं शुद्ध शुद्धमासिक्तं तादृगेवभवति । एवं मुनेर्विजानत आत्मा भवति गौतम । 20

·The rain falling on the rocks divides
itself and flows down the hill-sides in many
torrents. So does the ignorant man see
manifoldness and is confused and he runs
after the manifoldness
even like
the
waters falling on the rocks. But if water
is poured into water, it becomes one and
the same with it. Thus it is with the Self
of the man of understanding who sees
unity in manifoldness.
II (4)-14, 15
It is the shining Spirit within that really
enables us to see, not the light that falls
from outside. Does this Spirit within
shine by its own light or does it shine
by Another Light? Is it a Self-luminous
Soul or is it a reflection of the One
Being ? It is on this note of sublime
doubt that the fifth valli of the Upanishad
closes.
तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।
कथं नु तद्विजानीयां किमु भाति विभाति वा॥
21

·me.
They say that the Indescribable Spirit
of Supreme Bliss is this that is within
How can I make out whether this
Spirit within me shines by itself or shines
by the reflected light from the Universal
Spirit ?
II (s)-14
न तत्र सूर्यो भाति न चन्द्रतारक
नेमा विद्युतो भान्ति कुतोऽयमग्निः : 1
तमेव भान्तमनुभाति सर्व
तस्य भासा सर्वमिदं विभाति ॥
The sun does not furnish the light
there, nor the moon, nor the stars, nor these
flashes of lightning born of the clouds;
certainly not the light of these sacrificial fires.
He shines and all things shine as a result.
Everything in this universe reflects but
His light.
II (s) is
*I crave the forgiveness of the learned for giving an
interpretation different from the orthodox commentarians
in regard to those two versos. My interpretation is based
on the juxtaposition of urfa and faufai
22

·Merely to know is not enough to escape from the tangle of illusion. and discipline of life are necessary. The discipline that detaches the Soul from attachments is what is called Yoga. The illusion arises not so much from ignorance as from attachments. Enlightenment comes with detachment. This is the main teaching to which all the schools of Hindu Philosophy ultimately revert and on which they lay the greatest emphasis. यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः । अथ मोऽमृतो भवत्येतावदनुशासनम् ॥ When the knots of the heart are untied, and man is freed from worldly attachments, he becomes immortal This is the whole of the teaching. II (6)-15 The Paramat man is in us lodged in the secret recess of our hearts. It is sheathed 23 ·as the reed-plant is sheathed in its blades. We should extract it, concludes Yama, with understanding, relinquishing attachments and desires and separating the pure from the gross. The The Spirit within is pure and is immortal. Thus ends Yama's exhortation in this Upanishad : अंगुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये संनिविष्टः । तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण । तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ।। Of the size of a thumb, the Spirit, the Dweller within, is lodged in the hearts of men and is there always. With understanding, separate Him from the sheaths of the body in which in which He is lodged, even as you take off the blades of a reed-plant. Know that He is pure, that He is immortal. He is pure. He is pure. He is immortal. II (6).17 24 ·ISAVASYOPANISHAD We should carry on the activities of life, but we should do so remembering that all that we do belongs to God. Work done in this spirit will not cling to us in rebirth. This teaching that is expanded in the Bhagavad-Gita is found tersely enunciated in the Isavasyopanishad in the first two verses. ॐ ईशावास्यमिदं सर्व यत्किंच जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् । कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः । एवं त्वयि नान्यथतोऽस्ति न कर्म लिप्यते नरे।। Everything in the universe abides in the Supreme Being. Realise this well, and, realising it, cast off the desires that rise in the heart, for example, the thought of possessing what is enjoyed by another. Joy comes only by the giving up of desires and attachments. Go through the allotted years of your life, doing work 25 ·in a detached spirit and dedicating every thing to God. Thus only can we escape the contamination of our activities. I, 2 The Vedantic teaching about higher knowledge should not confuse us into neglect of duties and indifference about discipline of mind and control of senses. The practice of carrying on every-day activities in a spirit of detachment serves as a preparation for the reception of higher knowledge and for self-realisation which secures Voksha. Indeed, philosophical learning without discipline of conduct is more to be dreaded than even ritualism without the knowledge of Vedanta. Higher enlightenment is impossible, and even if it were possible, worthless, unless there has been preparation and purification by means of restraint of the senses. Fill the span of life given to you, says the Upanishad, with work such as is done by people without tlie higher knowledge, but carry on the work in the spirit of detachment that you have learnt from the higher knowledge. Thereby you shall pass through Death to Immortality. 26 ·अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । ततो भूय इव ते तमो य उ विद्यायां रताः।। विद्यां चाविद्यां च यस्तद्वेदोभयं स ह । अविद्यया मृत्यं तीर्खा विद्ययाऽमृतमश्नुते।। II The Santi sloka of this Upanishad tersely sets out the relation of the Individual Soul to the Suprenne Spirit. The Self that functions within us is of divine origin. It is of the same substance as the Supreme Spirit. The part that makes up the individual comes out of the whole, and the stuff of which it is made is of such a transcendental nature that the whole remains whole in spite of something being taken out of the whole. Again, though what is taken out is but a part, it is as whole as the original. The axioms of mathematics relating to the whole and the part have no application whatsoever to the Absolute and its manifestations. ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ।। 27 ·That is whole and this is whole. The perfect has come out of the perfect! Yet the perfect remains, as before, perfect. The Supreme Spirit is, in fact, within us and is, so to say, the Soul of the Soul. Functioning as the Individual Self involves the non-cognizance of its own divine nature. It is the Supreme Spirit that moves, though in reality there is no motion, it being the one Reality. There can be no motion when there is nought else. It is far away, because we fail to realise it. It is near, because it is immanent in everything and is in the recess of one's own heart. If we realise this all-pervading immanence of the Supreme Spirit, the distinction between oneself and others melts away and with it disappear, as a matter of course, grief and illusion. The verses in the sixth chapter of the Bhagavad- Gita are almost in the same words as the following slokas from Isavasyopanishad. तदेजति तन्नजति तरे तद्वन्तिके । तदु HOTFITFT area: 11 तदन्तरस्य सर्वस्य 28 ·It moves; It does not It does not move. It is far away; It is most near. It is the internal spirit of everything here. It is outside of everything that we know. यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ If one sees all living things as if they were in his own body, i.e., feels their joys and sorrows as his own, and sees the same Universal Spirit in all things, then there is no need for protecting oneself against others. 6 यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ।। When a man understands that all beings are, indeed, the all-pervading Spirit, then he realises the one-ness of all things and illusion and grief vanish. 7 29 ·The Isavasya Upanishad emphasises the need for balance. In verses which are unfortunately obscure, the importance of both knowledge and discipline, and of attention to matter as well as to spirit is dealt with. The Upanishad winds up with a prayer for strength to maintain internal and external purity. Addressing the morning sun, the aspirant is taught to feel and say, "O Sun, of refulgent glory, I am the same Person as He that is in you.” Ind he is asked to say to himself : “My body will disintegrate but not I and my deeds. O Mind, remember this always, remember this always." पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्समूह तेजो यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि । Oh Sun, who art our Nourisher, Giver of Knowledge, Dispenser of Justice, Giver of Light, Son of the Creator, disperse thy draw in thy light, so that I may be 30 ·enabled to behold thy most beautiful form. I am that same Person as makes thee who thou art. 16 वायुरनिलममृतमथेदं शरीरम् ॐ क्रतो स्मर कृतं स्मर कृतो स्मर कृतं स्मर ।। HEATER My body will be reduced to ashes and my breath will join the restless and deathless air. Oh Mind, remember thy acts. 17 The formula-I am the person that seen in that refulgent form--occurs slightly modified in Chhandogya Upanishad also. The insistence is on the realisation of the all-inclusive One-ness of the Uni- 31 ·verse, The Spirit in the Sun is the same as myself! A daily repetition and recognition of this truth is prescribed as an aid to elevation of spirit and Self-realisation. 32 ·KENOPANISHAD What is the Supreme Spirit ? By what relation to our experience shall we understand it? This is the subject of enquiry in this Upanishad. As the Isavasya Upanishad is known by its first word, so also is this Upanishad named after its first word Kena, “By whom?" Neither by the senses nor by human reasoning can we hope to comprehend the nature of Brahman. This is so because the subject, the object and the means are all identical. It is Brahman by which the understanding itself functions. यन्मनसा न मनुते येनार्मनो मतम् । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ।। यच्चक्षुषा न पश्यति येन चक्षू षि पश्यति । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ।। यछोत्रेण न श्रृणोति येन श्रोत्रमिदं श्रुतम् । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ।। 33 ·यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ “The Supreme Spirit is that by which all mind thinks; it is not one of the concepts that can be conceived by the mind, but it is that by which one thinks through his mind. It is that which enables the eye to see, the ear to hear, the breath to move, not that which needs eyes to see and ears to hear or breath to live. These functions depend on Brahman, not Brahman on them. Brabman is thus the All-immanent Absolute, not he that is worshipped by that name. That is to say, He is not merely one of the gods, or like the rest of them. I-5, 6, 7, 8 " यदिमन्यसे सुवेदेति दभ्रमे- वापि नूनं त्वं वेत्थ ब्रह्मणो रूपं । यदस्य त्वं यदस्य च देवेष्वथ नु मीमांस्यमेव ते मन्ये विदितम् ॥ 34 ·यस्यामतं तस्य मतं मतं यस्य न वेद सः। अविज्ञातं विजानतां विज्ञातमविजानताम् ।। The limitation of human knowledge, when trying to comprehend the Supreme Being, is brought out in the epigram that he who thinks that he knows really thereby proves himself ignorant. He who realises that he cannot know Him has best understood Him. Those who seek to know Him, as they can grasp things of ordinary knowledge, can never achieve their object. Those who realise the limitation of the human mind in respect of the knowledge of the Supreme Spirit and, therefore, frankly confess ignorance, really approach a true understanding of it. 11-1, 3 Not by reasoning but only by an awakening can we get a vision of the Supreme Spirit. Life, in relation to the Ultimate Reality, is like a state of sleep. 35 ·Reason, in respect of Ultimate Reality, is like the impossible conception of a sleeping man trying to know what he is about, without waking up. As sleep is to waking, so is ordinary life to Realisation. Selfdiscipline gives strength of spirit: 3THAT farsa ari; and to to one so strengthened, knowledge gives immortality: विद्यया विन्दतेऽमृतम्. The Self is itself immortal, and one has but to know it to become immortal. A man dreams that he is suffering from a mortal illness and is dying. He suffers pain and even death. But the moment he wakes up, he is cured and regains life. So does Jnana give immortality to man. प्रतिबोध विदितं मतममृतत्वं हि विन्दते । आत्मना विन्दते वीर्य विद्यया विन्दतेऽमृतम् ।। 11-4 The third chapter of this Upanishad is an allegory to illustrate what was enunciated in slokas 5-9 of the first Khanda of 36 ·the Upanishad. Everything rests on the Supreme Spirit. It is That which gives heat to Fire, and energy to Motion, and the power of knowing to individual knowledge however great. All beings are like electric bulbs that glow by the power that is received by them from the Supreme Being, without knowing it. The gods were once elated at a great victory, and the Brahman appeared to them. They could not recognise or understand Him. Agni, Vayu and Indra were sent to approach and understand Him. They went, one by one, and tried to impress on Him their respective powers. But when they were challenged to prove to prove their strength, Agni could not burn and Vayu could not move by a hair's breadth a dry bit of grass which was placed before them and which they attacked with all their strength one after another. Indra went near to see, when the other two failed. But the thousand-eyed god failed to see anything whatsoever. The apparition disappeared altogether from his sight. 11. PRATIPUOLIS 37 ·तेऽग्निमब्रुवञ्जातवेद एतद्विजानीहि किमेतद्यक्षमिति तथेति ॥ They said to Agni : “Oh, Jataveda, go and ascertain who this is, this adorable being.” He said: “Yes.” III-3 तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा अहमस्मीत्यत्रीज्जातवेदा वा अहमस्मीति।। He ran up to the Being, who asked him : “Who are you?" Agni answered : “I am 4gni; I am also called Jatavedas." III-4 यस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्व दहेयं यदिदं पृथिव्यामिति ॥ 38

·is
The Being asked: “What your
strength?” “I can burn up all that is here
on earth,” answered Agni.
III-S
तस्मै तृणं निदधावेतद्दहेति
तदुप प्रेयाय सर्वजवेन तन्न शशाक
दग्धुं स तत एव निववृते
नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥
He placed before Agni a bit of dry
grass, saying, "burn this.” Going at it
with all his energy, Agni could not burn
it. He returned to the gods and said he
could not make out who this Being was.
III-6
अथ वायुमब्रुवन्वायवेतद्विजानीहि
किमेतद्यक्षमिति तथेति ॥
39

·Then they said to Vayu: “Oh, Vayu, do go, ascertain who this is.” And Vayy said: “So be it." III-7 तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा अहमस्मीत्यब्रवीन्मातरिश्वावा अहमस्मीति ॥ He ran up to the Being, who asked him: “Who are you?” “I am Vayu, otherwise called Matarisva," answered Vayu. III-8 तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्वमाददीयं यदिदं पृथिव्यामिति ।। Then said the Being: “What is your strength?” “Oh, I can sweep away whatever exists on this earth,” answered Vayu. III-9 40 ·तस्मै तृणं निदधावेतदादत्स्वेति तदुप प्रेयाय सर्वजवेन तन्न शशाकादातुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ Then the Being placed a withered blade of grass before Vayu, and said: “Move this.” Vayu fell upon it with all his might, but could not move it; and he returned to the gods and said: “I could not make out who This is." III-10 अथेन्द्रमब्रुवन्मघवन्नेत- द्विजानीहि किमेतद्यक्षमिति । तथेति तदभ्यद्रवत्तस्मात्तिरोदधे ।। Thereupon, they beseeched Indra to find out who it was. He agreed to do so, but when he ran up, he found that the Being had gone out of his view altogether. III-II 41 ·SVETASVATAROPANISHAD The doctrine of the Vedanta is summarised in the following mantras : संयुक्तमेतत्क्षरमक्षरं च व्यक्ताव्यक्त भरते विश्वमीशः। अनीशश्चात्मा बध्यते भोक्तृभावा- ज्ज्ञात्वा देवं मुच्यते सर्वपाशैः॥ The Lord upholds the Universe, which is organised on a union of the manifest and Unmanifest, the Imperishable and the perishable. Functioning as Enjoyer through the senses, the Soul in man loses the consciousness of lordship and is enchained. When he realises lordship, he is freed from every tie. Let man realise the Divinity of his soul. Thereby does he obtain Release. 1-8 42 ·क्षरात्मानावीशते तरं प्रधानममृताक्षर हरः देव एकः । तस्याभिध्यानाघोजनात्तत्वभावाद्- भूयश्चान्ते विश्वमायानिवृत्तिः ॥ Iswara rules over the Soul as well as material nature which forms the field for the Soul's functioning. Vían reaches liberation from all the illusions of the world by contemplation and repeated meditation unt realisation is attained of the unity of these three, God, Matter and Soul. 1-10 The fire is not seen when it is concealed in the wood. But it appears to view when the wood burns. So does meditation bring out the Supreme Spirit from within us in whom He has concealed Himself. Like oil hidden in the sesame seed, like ghee concealed in milk, like water hidden from view in the river-bed, like 43 ·fire that is contained in the Arani (firechurner), is the Supreme Spirit within us, though not manifest. When the two pieces of wood in the Arani are rubbed, the fire manifests itself. The butter is separated from milk by churning it. The water is seen if we sink a pit in the sand of the river-bed. The Divine Self, that is hidden within one's self, can similarly be made manifest through the practice of truth, meditation and control of mind and senses, which is penance. Let him make his body the lower piece of the Arani and make his Understanding the upper piece, and by the practice of meditation, churn the fire out, so to say वह्नर्यथा योनिगतस्य मूर्ति नदृश्यते नैव च लिङ्गनाशः । एवेन्धनयोनिगृह्य- स्तद्वोभयं वै प्रणवेन देहे ॥ स भूय Just as fire, when it abides in its womb, is not seen in its manifest form, but yet exists, and appears in its shape when it burns, so both aspects of abiding 44 ·unmanifest and being drawn out apply to the Spirit in the body. The Pranava can enable the Spirit to be perceived. I-13 स्वदेहमरणिं कृत्वा प्रणवं चोत्तरारणिम् । ध्यान निर्मथनाभ्यासाद्देवं पश्येन्निगूढवत् ।। Make your body the lower piece and Pranava the upper piece of the Arani and churn with the practice of meditation. Thus will you perceive the concealed Divinity within. I-14 तिलेषु तैलं दधनीव सर्पिरापः स्रोतस्स्वरणीषु चाग्निः । एवमात्मनि गृह्यतेऽसौ सत्येनैनं तपसा योऽनुपश्यति ॥ 45

·As oil in the oil-seed, ghee in the
curdled milk, and water in the river-bed,
so can That be obtained out of the self,
through truth and restraint of thought
and senses.
I- 15
as
The following verses are addressed
a prayer for enlightenment to the
Universal Spirit which is One but takes
various shapes with various powers and
functions, that will in the end re-unite
and be lost in Him,—the Sun, the Moon,
the Air and the starry firmament, fire,
water, Brahma and Lord, man and woman,
in youth or in tottering old age, beast,
bird, insect, the clouds, that shoot forth
lightning, the ocean, the seasons, all will
be re-united in Him that has no beginning,
the cause of All.
य एकोऽवों बहुधा शक्तियोगा-
द्वर्णाननेकान्निहितार्थो दधाति ।
विचति चान्ते विश्वमादौ
स देवः स नो बुद्ध या शुभया संयुनक्त ॥
IV-I
46

·तदेवाग्निस्तदादित्यस्तद्वायुस्तदु चन्द्रमाः ।
तदेव शुक्रं तद्ब्रह्म तदापस्तत्प्रजापतिः ||
IV-2
त्वं
स्त्री
त्वं
पुमानसि
त्वं कुमार उत वा कुमारी।
त्वं जीर्णो दण्डेन वंचसि
त्वं जातो भवसि विश्वतोमुखः ।
IV-3
नील: पतङ्गो हरितो लोहिताक्ष
स्तडिद्गर्भ ऋतवः समुद्राः।
अनादिमत्त्वं
विभुत्वने
वर्तसे
यतो जातानि भुवनानि विश्वा ।।
IV-4
47

·एष वेदो विश्वकर्मा महात्मा
सदा जनानां हृदये संनिविष्टः।
हृदा मनीषी मनसाऽभिक्लृप्तो
य एतद्विदुरमृतास्ते भवन्ति ।
The Divine Spirit that has wrought
the Universe into being, the Supreme
Soul, ever dwells in the hearts of men.
He is revealed by the heart and intellect
combining and controlling the mind and
by meditation. They attain deathlessness
who thus see Him revealed.
IV-17
न संदृशे तिष्ठति रूपमस्य
न चक्षुषा पश्यति कश्चनैनम् ।
हृदा हदिस्थं मनसा य
एनमेवं विदुरमृतास्ते भवन्ति ॥
4
This Isa, dwelling in the heart of
man, can be perceived not by the eye
48

·but the heart ; and he who perceives Him thus by the heart attains immortality. IV-20 Not time or innate quality of matter is the true cause of phenomena, as some learned men imagine, but the glory of God who dwells in and revolves all things animate and inanimate. When one discovers this Universal Spirit in one's self, the misery of life is ended. It would be easier to roll up the sky and carry it on one's head as a tanner carries a hide than to achieve happiness without understanding and realising the immanence of God. स्वभावमेको कवयो वदन्ति कालं तथान्ये परिमुह्यमानाः। देवस्यैष महिमा तु लोके येनेदं भ्राम्यते ब्रह्मचक्रम् ।। 49 ·Some learned men attribute the phenomena of the universe to the innate nature of things, other deluded persons say that time is the cause. But it is the glory of God by which alone the wheel revolves and this world goes on. VI-I एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा। कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च॥ God, who is concealed in all beings, is one. He pervades everything. He is the inner soul of every being and the overseer of all activity. He dwells in all life. He is the eternal witness, the thinking element, apart and unqualified. VI-11 So ·निष्कलं निष्क्रिय शान्तं निरवयं निरञ्जनम् । अमृतस्य परं सेतुं दग्धेन्धनमिवानलम् ।। Who has no parts, no motion, tranquil, uncontaminable, spotless, the bridge that transcends and leads to immortality, consuming like fire and unquenchable. VI-19 यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः । तदा देवमविज्ञाय दुःखस्यान्तो भविष्यति ।। If one could reach the end of pain and grief without realising God within, indeed then, men could roll up the sky like a hide. VI-20 ·The direct teaching of a father or a Guru is essential. Without this, bookknowledge would be of not much avail. But more than all is important the previous purging of character and restraint of mind and senses, which are necessary for the knowledge and realisation of the highest ruth. Otherwise, the imparting of knowledge leads to harm, not to good. Hence the following prohibition: वेदान्ते परमं गुह्य पुराकल्पे प्रचोदितम् । नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ।। VI-22 52 ·TAITTIRIYOPANISHAD No convocation address of these days can surpass the valedictory exhortation which we have in the Taittiriya Upanishad. (First Valli, eleventh Anuvaka). It reveals to us something of the old system of education. वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति । सत्यं बद ।। धर्मचर ॥ स्वाध्यायान्मा प्रमदः ॥ प्राचार्याय प्रियं धनमाहत्य प्रजातन्तुं मा व्यवच्छेत्सीः ।। सत्यान्न प्रमदितव्यम् ॥ धर्मान्न प्रमदितव्यं ॥ कुशलान्न प्रमदितव्यम् ॥ भूत्यै न प्रमदितव्यम् ॥ स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यं ॥ After having taught the Vedas, the teacher instructs the pupil thus : (Speak what is true. Do your duties. Continue, without neglect, the daily study of the Deda. Now that you have cometo the end of your stay with your teacher, 53 ·marry and bring forth progeny. Do not swerve from Truth and Dharma, and do something useful in the social economy. Achieve greatness, but ever remember what you have learnt by keeping up your study) देवपितृकार्याभ्याम् न प्रमदितव्यं ॥ मातृदेवो भव ॥ पितृदेवो भव ॥ आचार्यदेवो भव॥ अतिथि- देवो भव ॥ यान्यनवद्यानि कर्माणि तानि सेवि- तव्यानि ।। नो इतराणि ॥ यान्यस्माकं सुचरितानि तानि त्वयोपास्यानि नो इतराणि ॥ ये के चास्म- च्छ्रे यां सो ब्राह्मणाः । तेषां त्वयाऽऽसने न प्रश्वसितव्यं ॥ ॥ (Remember the gods and your,ancestors. Honour your mother. Look upon her as God. Honour your father. Look upon him as God. Honour your teacher as God. Honour your guests. Look Look upon them as if God cume to receive your attention. May you ever exercise your understanding and, distinguishing the good from the 54

·blame-worthy, avoid the latter and ever do
what is good. Follow your teacher's good
example in your life. You will meet with
better men than even the teachers with whom
you have lived. Show them due respect.
श्रद्धया देयम् । अश्रद्धयाऽदेयम् । श्रिया
देयम् । ह्रिया देयम् । भिया देयम् । संविदा देयम् ।।
Give gifts with faith not neglectfully,
but with joy, with humility, with fear
and with kindness.
अथ यदि ते कर्मविचिकित्सा वा वृत्तिविचिकित्मा वा
स्यात् । ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता
आयुक्ताः । अलूक्षा
धर्मकामाः स्युः । यथाते तत्र
वर्तेरन् । तथा तत्र वर्तेथाः। अथाभ्याख्यातेषु ।
ये तत्र ब्राह्मणाः संमर्शिनः। युक्ता आयुक्ताः ।
आलूक्षा धर्मकामाःस्युः। यथा ते तेषु वर्तेरन् । तथा
आदेशः । एष उपदेशः ॥
तेषु
वर्तेथाः । एष
5

·(IF
If your mind is troubled
is troubled with any
doubt as to what is right or wrong,
follow the example of gentle and pious
elders living in
your neighbourhood in
regard to those matters. This is the rule
and this the teaching."
1-11
In the third valli of the Taittiriya
Upanishad, Varuna instructs his son Bhrigu
on the immanence of Brahman in matter
as well as in the Spirit. The food we
eat, the air we breathe are sacred forms of
Brahman that build us up, enable us
speak, think, act, exercise the will and
understand.
to
भूतानि जायन्ते
अन्नं ब्रह्मेति व्यजानात् ।
अन्नाव खल्विमानि
अन्नेन जातानि जीवन्ति ।
अन्नं प्रयन्त्यभिसंविशन्तीति ।।
(He knew that food is Brahman, for
from food, indeed, are born all beings in
56

·this world, by food do they live, and,
after death, they become food again for
other beings.)
III-2
(We should not speak ill of food. We
should not throw away food. We should
produce plenty of food. We should let
no one who comes for food be turned
away. Note the following injunctions :)
tenta farang II agent 11
III-7
अन्नं न परिचक्षीत ।। तद्वतम् ॥
III-8
अन्नं बहु कुर्वीत ॥ तद्वतम् ॥
III-9
नकंचन वसतौ प्रत्याचक्षीत ॥तद्वतम।।
III-10
57

·It is as food, one for another, that all
beings are made interdependent and made
into one linked whole in the world.
The teaching is that food should be
looked upon as Brahman, for from food are
born all beings, by food do they live,
and they become food at their death.
58

·CHHANDOGYOPANISHAD The sixth chapter of this Upanishad begins with the old old riddle : Was there a first cause ? Shall we, seeing that the search for causes leads us backwards along an interminable chain, give up the theory of causation and say that the world came out of nothing? This cannot be, says the Rishi. Out of nothing, nothing can Non-Being cannot produce Being. (In the causeless beginning, therefore, we must hold that there was a first Cause: Sat: i.e., Being with consciousand Sat willed that it may expand and multiply. So it produced light, Tejas. The Spirit in Tejas willed to multiply and produced water. The Spirit in Water willed to become manifold, and it produced food, which produced all the living things come. ness. of the world.) (Lest the student of modern science may 'imagine that this explanation is out of date now, it may be recalled that neither Chemistry nor Biology nor any other physical 59 ·science explains anything. Chemical and other “laws” are only classifications and simplifications of observed phenomena, and nothing more. Neither familiarity nor classification can itself be explanation. The unexplained factor is the Sat of the Chhandogya. can this vast universe with its multitudinous variety be produced in this simple way?” asked Svetaketu, whom his father, Uddalaka, was thus instructing :) न्यग्रोधफलमत आहरेतीदं भगव इति भिन्धीति भिन्नं भगव इति किमत्र पश्यसीत्यएव्य इवेमा धाना भगव इत्यासामङ्गैकां भिन्धीति भिन्ना भगव इति किमत्र पश्यसीति न किंचन भगव इति ॥१॥ तं होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महानन्यग्रोधस्तिष्ठति ॥२॥ श्रद्धत्स्व सोम्येति स य एषोऽणिमैतदात्म्यमिदं सर्व तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति.भूय एव मा भगवान् विज्ञापयत्विति तथा सोम्येति होवाच ॥३॥ 60

·“Fetch a fruit of the big banian
tree, said Uddalaka.
“Here is one, Sir."
“Break it, what do you see there?”
“These little seeds."
“Break one of the little seeds."
“Yes, Sir, I have done it."
“What do you see there?”
“Nothing,” said the son.
“Yet in that subtle substance inside,
which your eye does not even perceive,
existed all this big branching nyagrodha tree.
Do you wonder at it? Likewise all that
exists, the universe, was in that Sat which
thou too art. Believe it, dear child."
VI ( 12 ) 1-3
“If the Sat is the all-pervading cause
of all, why is it not perceived clearly ?” is
the next question.
As a lump of salt is dissolved in water
and disappears, so is the Sat lost from
61

·view in the world. But it is everywhere present in the universe, as the salt is present in the water. The following is a vivid account of the father's explanation to Svetaketu of this analogy. It reminds one of a modern laboratory lecture: लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार तंहोवाच यद्दोषा लवणमुदके- ऽबाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद ॥१॥ यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति मध्यादाचामेति कथमिति लवणमित्य- न्दाचामेति कथमिति लवणमित्यभिप्राश्यनदथ मोपसीदथा इति तद्ध तथा चकार तच्छश्वत्संवर्तते तं होवाचात्र वाव किल सत्सोम्य न निभालयसेऽत्रैव किलेति ॥२॥ स य एषोणिमैतदात्म्यमिदं सर्व तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान् विज्ञापयत्विति होवाच ॥३॥ तथा सोम्येति VI (13) I.3 62 ·innith "How are we to gain knowledge of the Sat, which is imperceptible ?” is the next question. (H यथा सोम्य पुरुष गन्धारेभ्योऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्बोदवाञ्ध- राङ्वा प्रत्यङ्वा प्रध्यमायी ताभिनद्धाक्ष आनी- तोऽभिनद्धाक्षो विसृष्टः॥१॥ तस्य यथाभिनहनं प्रमुच्य प्रयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्यामं पृच्छन् पण्डितो मेधावी गन्धारानेवो- पसंपद्येतैवमेवेहाचार्यवान् पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोत्येऽथ सपत्स्य इति ॥२॥ स य एषोऽणिमैतदात्म्यमिदं सर्व तत्सत्यं स आत्मा तत्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञा- पयत्विति तथा सोम्येति होवाच ॥३॥ Like unto that of a man blindfolded and carried away by robbers from his own country is man's condition. The folds of cloth over his eyes being removed by a friend, he gets back the use 63 ·his way of his eyes and slowly and slowly finds home, step by step, enquiring at each stage. So also, the good teacher instructs a man, and helps him to loosen his bonds of desire, and saves him from the robbers. The robbers are his past deeds that brought him to this pass. He finds his way back to the Sat, recovering his sight, as soon as the desires and attachments that blind his vision are removed. Thereafter, it is only a matter of waiting for natural death. VI (14) 1-3 64

·MUNDAKOPANISHAD
ॐ भद्रं कर्णेभिः शृणुयाम देवा भद्रं पश्येमा-
क्षभिर्यजत्राः।। स्थिरैरङ्गैस्तुष्टुवांसस्तनूभिर्व्यशेम देवहितं
यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा
विश्ववेदाः । स्वस्ति नस्तायो अरिष्टनेमिः स्वस्ति
नो वृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः।।
we
May our ears
ears hear what is good,
may our eyes see what is good. May we,
what time
live, be blessed with
healthy limbs and body, so that we may
glorify the Lord. May all the gods bless
us. May our minds be at peace.
This Upanishad consists of Angiras's
instruction to his disciple, Shaunaka.
65

·तस्मै स होवाच ॥ द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥४॥ तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पोव्याकरणं निरुक्तं छन्दो ज्योतिषमिति ॥ अथ परा यया तदक्षरमधिगम्यते ॥५॥ There are two sciences worthy of being learnt, one higher and one lower. The Vedas and all that is commonly known as learning constitute the lower knowledge; the higher is that by which the Ever-existing is understood. It should be remembered that the Veda was the encyclopaedia of all the knowledge of those days. I (1) 4-5 ते लवा ह्य ते अदृढा यज्ञरूपा अष्टादशोक्तमवरं येषु- कर्म । एतछ यो येभिनन्दन्ति मूढा जरामृत्यु पुनरेवापियन्ति ॥७॥ अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः ॥ जङ घन्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥८॥ 66 ·Ceremonials and sacrifices lead round and round, and not to the ultimate goal to which only an understanding of the Self can lead. The popular beliefs as regards the efficacy of sacrifices is, though not rudely negatived, politely put aside in the Upanishads as not leading to what is true and imperishable happiness. The passage that occurred in Katha Upanishad in regard to fools fancying themselves re-appears here with just one verbal change. learned I ( 2 ) 7-8 PET Fararautfetz मायान्नास्त्यकृतः कृतेन ।। तद्विज्ञानाथं स गुरुमे- वाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्म निष्ठम् ॥१२।। Realising this, the seeker should abandon his desire and attachments for things transient, and respectfully and respectfully approach a teacher that is qualified by learning and conduct to impart the higher knowledge. I ( 2 ) 12 67 ·तदेतत्सत्यं यथा सुदीप्तात्पावकाद्विस्फुलिङ्गाः सहस्रशः प्रभवन्ते स्वरूपाः । तथा क्षराद्विविधाः सोम्य भावाः प्रजायन्ते तत्र चैवापियन्ति ॥१॥ re- This is the teaching as to the lationship between the Individual Soul and the Absolute Being. The Soul is like the spark that is thrown out and re-absorbed by the blazing fire. It is left to be inferred that it is of the same nature as the fire, but does not exist apart from the fire. II ( 1 ) I अग्निमर्धा चक्षुषी चन्द्रमौदिशः श्रोत्रे वाग्विवृताश्च वेदाः । वायुः प्राणो हृदयं विश्वमस्य पद्भयां पृथिवी ह्यप सर्वभूतान्तरात्मा ॥४॥ तस्मा- दग्निः समिधो यस्य मूर्यः सोमात्पर्जन्य ओषधयः पृथिव्याम् । पुमान् रेतः सिञ्चति योषितायां वह्वीः प्रजाः पुरुषात्संप्रसूताः ॥५॥ 68 ·causeless Being. The whole universe is a manifestation and product of that universal, formless, The sun, moon and all the quarters, all knowledge, and the souls of all existing beings are parts and manifestations of that single all-immanent Being. All life and all qualities, functions and activities are forms of that single Energy. He is the Fire which has lighted the Sun and makes it burn, like the wood burning in the fire, and thereby does the sun give us warmth and light. The rain does not rain, but it is He that rains through and by means of the clouds. Beings multiply, but it is He that multiplies through them. JI (1) 4,5 अतः समुद्रा गिरयश्च सर्वेऽस्मात्स्यन्दन्ते सिन्धवः सर्वरूपाः । अतश्च सर्वा ओषधयो रसाश्च येनैष भूतस्तिष्ठते ह्यन्तरात्मा ।।९।। पुरुष एवेदं विश्वं ऐतयो वेद निहितं गुहायां सोऽविद्याग्रन्थि विकिरतीह सोम्य ॥१०॥ कर्म तपो ब्रह्म परामृतम् । 69 ·The mountains and the seas, the rivers, the trees and plants and their life-bearing essences, all have issued from Him. Knowing the Supreme Spirit that dwells within your own heart, dear boy, cut off all the knots of ignorance that bind you here. II (1) 9-10 आविः संनिहितं गुहाचरन्नाम गुहाचरन्नाम महत्पदम त्रैतत्समर्पितम् ॥ एजत्प्राणनिमिषच्च यदेतज्जानथ विज्ञानाद्यद्वरिष्ठं प्रजानाम् ॥१॥ सदसद्वरेण्यं परं He has taken shape and dwells near unto you, yea, in your own heart. Everything that moves, breathes or twinkles, moves and lives in Him. All that exists, as well as all ideas, even those which the mind indicates to itself as inconceivable, issue out of His existence. II (2) I 70 ·धनुगृहीत्वोपनिषदं महास्त्र शरंह्य पासानि- शितं संधयीत । आयम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सोम्य विद्धि ॥३॥ प्रणवोधनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ॥४॥ an To understand this Supreme Being, this Absolute Foundation of all existence, the mind must be as concentrated on it as an archer concentrates on on his target. The Upanishad, i. e., knowledge received from the teacher, is the bow: The understanding Self Self should like arrow sharpened by devotion, be placed in it. Directing it at the target, viz. the Brahman, pull the bow-string well with concentrated mind and you will hit the target. As a skilful archer, when when aiming, makes his arrow merge in the target in his sight, and the two become but one and the same thing, so should your Self, the arrow, be merged by concentration in the target, viz. Brahman. When the pupil pulls the bow-string 71 ·with steady aim, if the teacher asks him, "What do you see?" the pupil should be able to reply truly that he sees nothing but the point he aims at. He must see neither bow, nor arrow, nor anything else but Brahman. II (2) 3-4 यस्मिन्यौः पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः । तमेवैकं जानथ आत्मानमन्या वाचो विमुन्नथामृतस्यैप सेतुः ॥५॥ He is the whole Universe. Heaven, Earth and Sky, your mind and your lifebreath are all woven into Him. All other learning is a mere snare of words to be escaped from. He is the one and only Existence. This knowledge is the bridge of Immortality. II (2)-5 72 ·यः सर्वज्ञःसर्वविधस्यैष महिमा भुवि ॥ दिव्ये ब्रह्मपुरे ह्यष व्योम्न्यात्मा संप्रतिष्ठितः । मनोमयः प्राणशरीरनेता प्रतिष्ठितोऽन्न हृदय संनिधाय ॥ तद्विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद्विभाति ॥७॥ He is within your own heart. He has lodged Himself in your food-sustained body and rules both body and life, even He that sustains the whole universe and all its glory. II ( 2 )-7 भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्ट परावरे ॥८॥ When His presence in our own bodies and His immanence in every aspect of existence is is realised, all doubts, all attachments and all activities vanish. II ( 2 )-8 73 ·न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्व तस्य भासा सर्वमिदं विभाति ॥१०॥ ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिण तश्चोत्तरेण । अधश्चोवं च प्रसतं ब्रह्मवेदं विश्वमिदं वरिष्ठम् ॥११॥ On realising Him, what is individual life? What even are the are the sun and the moon, the stars and the lightning of the clouds ? All these are but reflections of that One Undying Light. He fills all the quarters. He alone exists. II ( 2 ) 10-II ॥ द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ॥ तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥१॥ समाने वृक्षे पुरुषो निमग्नो- उनीशया शोचति मुह्यमानः । जुष्टं यदापश्यत्यन्य- मीशमस्य महिमानमिति वीतशोकः ॥२॥ यदा पश्यः पश्यते रुक्मवणं कर्तारमीशं पुरुषं ब्रह्मयोनिम् । तदा विद्वान्पुण्यपापे विधूय निरजनः परमं साम्यमुपैति।३। 74 ·Man's suffering lasts only until he sees the Supreme Being that dwells within himself. The Supreme Spirit and the Individual Soul are described as inseparable friends. Like two birds, they cling to one another and are on the same tree. One cats the fruits of the tree, the other looks on happy. One is attached to works, the other is free. When a man sees the Universal Ruler in himself, then the distinction between Good and Evil drops out. He is freed from from passions and reaches the goal, i.e., becomes one with the Universal III ( 1 ) 1.3 How can one be enabled to have a vision of this Supreme Being within oneself ? Mere learning does not reveal Him. One has to realise that the Lord is the life that lives and the light that shines in everything. When he realises this, he loses his dependence on externals and finds bliss in himself. 75 ·प्राणो ह्यष यः सर्वभूतैदि र्वभाति विजानन्वि- द्वान्भवते नातिवादी ॥ आत्मक्रीड आत्म- रतिः क्रियावानेष ब्रह्म विदां वरिष्ठः ॥ The man man who who realises “It is the Supreme Life that shines in and through all life” does not waste words. His pleasures and his Love are then all in the soul. He becomes the most enlightened among the philosophers. III (1)-4 सत्येन लभ्यस्तपसा ह्यष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् । अंतः शरीरे ज्योतिर्मयो हि शुभ्रो यं पश्यन्ति यतयः क्षीणदोषाः ।। Truth, penance, understanding purity are essential requisites for this revelation of the Brahman within. When Brahman is revealed, He shines like burning light within oneself. III (.)-5 76

·Truth is the only pathway to God,
and the seers pursue this to reach Him.
This emphatic dependence on Truth is the
dominating characteristic of the Upanishads.
नानृतं सत्येन पन्था विततो
सत्यमेव जयते
देवयानः । येनाक्रमन्त्यषयो ह्याप्तकामा यत्र तत्सत्यस्य
परमं निधानम
Truth wins ever,
and not untruth.
With Truth is paved the road to the
Divine. On that road
On that road walk the Rishis
with desires all
quenched to reach the
Supreme Abode of Truth.
III ( 1 )-6
in. All thought
The Lord is not to be apprehended
by the senses, but only
but only by the mind
into which all the senses have been drawn
is interwoven with the
senses, and it is only when the mind is
released from all this and is in a state
of perfect tranquillity, that
tranquillity, that the Lord
reveals Himself.
77

·न चक्षुषा गृह्यते नापि वाचा नान्यदेवैस्तपसा कर्मणा वा । ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥८॥ एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन्प्राणः पञ्चधा संविवेश । प्रायश्चित्तं सर्वमोतं प्रजानां यस्मिन्विशुद्ध विभवस्येष आत्मा ॥३॥ not or Not by the eyes nor by speech or through other senses other senses can He be apprehended; even by austerities ceremonials. He whose mind is pure and serene can by meditation attain a vision of the Indivisible. The Subtle Spirit dwelling within, into which the fivefold life has entered, can be realised by the understanding. If the understanding, that is pierced and pervaded by the senses, is purified, then the Spirit the Spirit reveals itself unto it. III (1) 8.9 78 ·नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन यमेवैष वृणुते तेन ACHT विवृणुते त स्वाम् ॥ लभ्यस्तस्यैष Much learning cannot by itself enable one to realise the Spirit within. This was said in the Kathopanishad and is reiterated in this Upanishad.. The Spirit that yearns for self-realisation realises itself. The yearning for realisation automatically destroys other desires and attachments, and enables one to reach self-realisation. III (2)-3 The feeble-minded, who do not make earnest effort through well-directed meditation and control of mind and senses, cannot hope to realise the Self within. The will to realise as well as effort are necessary. बलम् in the following sloka stands for effort and strength exercised in the way of self-control and steady application. 79 ·नायमात्मा बलहीनेन लभ्यो न च प्रमा- दात्तपसो वाप्यलिङ्गात् । एतैरुपायैर्यतते यस्तु विद्वांस्तस्यैष आत्मा विशते ब्रह्मधाम ॥ Realisation of the Soul cannot be attained by a man who has not strength and a vigilant spirit. It cannot be attained by austerities without devotion. But if with understanding, a man strives with these aids, his soul enters the Abode of Brahman. III (2)-4 वेदान्तविज्ञानसुनिश्चितार्था संन्यासयोगाद्यतयः शुद्धसत्त्वाः । ते ब्रह्मलोकेषु परान्तकाले परामृतात्प- रिमुच्यन्ति सर्वे ॥६॥ यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥८॥ 80

·Knowledge and discipline are mutually
complementary. Vedanta explains the true
nature of what we seek after. Yoga, i.e.,
detachment and self-discipline, purifies the
mind and enables it to perceive the Truth.
Those whose understanding has been thus
enlightened as well as purified become one
with the Universal Spirit. They join the
Supreme Being and lose themselves even as
all the rivers join and lose themselves in
the great ocean.
III ( 2 )-6, 8
Here ends our little book. Let us bow
to the Rishis.
नमः परम ऋषिभ्यो । नमः परम ऋषिभ्यः ।।
81

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·INDEX OF SLOKAS QUOTED 48 78 38 ॐ ईशावास्यमिदं सर्व 25 आत्मानं रथिनं विद्धि 16 ॐ पूर्णमदः पूर्णमिदं 27 आविः संनिहितं 70 ॐ भद्रं कर्णेभिः श्रृणुयाम 6 आसीनो दूरं व्रजति 15 अग्निर्मूर्धा चक्षुषी 68 इन्द्रियाणि हयानाहुः 16 अग्निर्यथैको भुवनंप्रविष्टो 19 एको देवः सर्वभूतेषु गूढ : 50 अंगुष्ठमात्रः पुरुषोऽन्तरात्मा 24 एतत्तुल्यं यदि मन्यसे वरं 6 अगोरणीयान् 14 एष वेदो विश्वकर्मा अतः समुद्रा गिरयश्चसर्वे 69 ऐषोऽणुरात्मा चेतसा अथ यदि ते कर्मविचिकित्सा कुर्वन्नेवेह कर्माणि 25 अथ वायुमब्रुवन्वायवे 39 तदभ्यद्रवत्तमभ्यवदत् अथेन्द्रमब्रुवन् तदभ्यद्रवत्तमभ्यवदत् अनुपश्य यथा पूर्व तदेतत्सत्यं यथा 68 अन्धं तमः प्रविशन्ति 27 तदेवाग्निस्तदादित्यः 47 अन्नं बहु कुर्वीत 57 तदेतदिति मन्यन्ते अन्नं न परिचक्षीत 57 तदेजति तन्न जति तस्मादग्निःसमिधो 57 68 56 तस्य यथाभिनहनं प्रमुच्य 63 अन्यच्छे योऽन्यदुतव तस्मिस्त्वयि कि वीर्यम् 40 अरण्योनिहितो जातवेदा 18 तस्मै स होवाच 66 अविद्यायामन्तरे 10,66 तस्मै तृणं निदधावेतद्दहेति 39 15 तस्मै तृणं निद्धावेतत् 41 40 41 3 21 28 अन्नं न निन्द्यात् अन्नं ब्रह्मेति व्यजानात 9 अशरीरं शरीरेषु 1 ·17 67 17 66 38 10 प्रणवो धनु : 71 36 76 69 30 2 74 त्वं स्त्री त्वं पुमानसि 47 पराचः कामाननुयन्ति तत्रापरा ऋग्वेदो यजुर्वेद: 66 परीक्ष्य लोकान्द तिलेषु तैलं दधनीव सपिराप:45 परांचि खानि तेऽग्निमब्रुवजातवेद प्लवा देते तं दुर्दर्श गूढ मनुप्रविष्टं तं होवाच 60 प्रतिबोध विदितं द्वा सुपर्णा सयुजा सखाया 74 प्राणोद्वेष यः देवरत्रापि विचिकित्सितं किल4 पुरुष एवेदं देवैरत्रापि विचिकित्सितं पुरा 4 पूषत्रेकर्षे देवपितृकार्याभ्याम् 54 बहूनामेमि प्रथमो धनुरोहीत्वोपनिषदं 71 ब्रह्मवेदममृतं न कंचन वसतो 57 भिद्यते हृदयग्रन्थिः न चक्षुषा गृह्यते 78 मनसैवेदमाप्तव्यं न जायते म्रियते वा 13 य एकोऽवों न तत्र सूर्यो भाति 22,74 यच्चक्षुषा न पश्यति नमः परम ऋषिभ्यो 81 यच्छोत्रेण न श्रृणोति न वित्तेनतर्पणीयो मनुष्यो 8 यत्प्राणेन न प्राणिति न्यग्रोधफलभत आहरेतीदं 60 यथा विलीनमेव न संदृशे तिष्ठति रूपमस्य 48 यथा सोम्य पुरुष नायमात्मा बलहीनेन 80 यथा नद्यः नायमात्मा प्रवचनेन II,79 यथोदकं दुर्गे वृष्टं नाविरतो यथोदकं शुद्ध निष्कलं निष्क्रिय शान्तं SI यदाचर्मवदाकाशं नील: पतंगो हरितो 47 यदा पश्यः पश्यते 73 20 46 33 33 34 62 63 80 20 11 20 । 74 2 ·यदा सर्वे प्रभिद्यन्ते यदिमन्यसे सुवेदेति यदेवेह तदमुत्र यन्मनसा न मनुते 60 यस्तु सर्वाणि यस्मिन् सर्वाणि 9 7 यस्मिस्त्वयि यस्मिन्योः यस्यामतं तस्य यस्त्वविज्ञानवा ये ये कामा दुर्लभाः यः सर्वज्ञः लवणमेतदुदके वह्न यथा वायुरनिलममृतमथेदं विद्यां चाविद्यां च विज्ञानसारथिर्यस्तु 23 वेदमनूच्याचार्यो 53 34 वेदान्त विज्ञान 80 20 वेदान्ते परमं गुह्यं 52 33 शतायुषः पुत्रपौत्रान्वृणीष्व । 29 श्रद्धत्स्व सोम्येति 29 श्रद्धया देयम् 5 38 श्रेयश्च प्रेयश्च 72 श्वोभावा मर्त्यस्य 35 सत्येन लभ्यस्तपसा 76 16 सत्यमेव जयते नानृतम् 77 6 समाने वृक्षे पुरुषो 74 73 स्वदेहमरणि कृत्वा 45 62 स्वभावमेको 49 44 स य एषोणिमैतत् 62,63 31 संयुक्तदमेतत्क्षरमक्षरं च 42 27 हन्ता चेन्मन्यतेहन्तुम् 13 16 क्षरं प्रधानममृताक्षरं 43 ·THE HINDUSTAN

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