·CONTENTS
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BRAHMOPANISHAT
I
ARUNETI UPANISHAT
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35
KAIVALYOPANISHAT
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45

·BRAHMOPANISHAT [The Brahmopanishat is classcd among Upanishads that belong to the Atharvaveda. From the commentator, Narayana, comes a recension of this Upanishad which begins as in the text we have followed. But Sankarananda, another commentator, gives us another recension which begins with the number two of our texts. ] ॐ शानको ह वै महाशालोऽङ्गिरसं भगवन्तं पिप्पलादमपृच्छत् । दिव्ये ब्रहापुरे संप्रतिष्टिता Om I Saunaka, a householder (a) of famc, once asked Bhagavan Pippalada (b) of (a) Mlahasala : (lit. having extensive residential halls), providing in lus houschold maintenance and shelter to many. Compare, Chandogya, V-II. (b) Bhagavan-lit. mcans one having the six suprcmc acquirements: all lordliness, Dharma, famc, all prosperity, wisdom and renunciation. Of the ten major Upanishads, the Prashnopanishad, comprises the six discourses of this gicat Rishi I ·2 The Upanishads Hafra apri Fora 29 AITAT होष महिमा वभूव क एषः। वभूव यो Angira's family: In this body, the divine (c) city of Brahman (d), installed, how do they (c) create? Whose glory does this constitute? Who is he who became all this glory? Pippaiáda given in reply to the six Rishis who came as enquirers. (c) Divya radically means pertaining to the Shining Ones, the Devas,' and hence divine.' (d) Brahmapuram, is a term used in the Upanishads to mean the human body. One Vedic Mantram (Atharvaveda, 10-4-9) seems to have started this idea, though we find there only the human face (according to the Nirukta and Brihadaranyaka II--2) represented as the abode of the seven Deva-Rishis. Compare also the use of this term in the Chandogya, VIII-1, and a parallel idea in Chandogya, III—13. (c) These creative or manifesting agencies represent the functions of the organs such as speech etc. The whole question may be stated plainly as follows: How did the sense-functions came to be installed in man? How do they project this sense-world? Of whom do they form the manifestation? What this manifestation is in reality? The Kenopanishat opens with a similar question, 1 ·Brahmopanishat 3 तस्मै स होवाच ब्रह्मविद्यां वरिष्टां। प्राणो होप मात्मा आत्मनो महिमा वभूव देवानामायुः Unto him (Saunaka) he ( Pippalada ) imparted the supreme wisdom of Brahman : That is Prana (a), the Atman (6). He consti. tutes the glory (c) of the Atman, the life of the Devas. He represents both the life and or the (a) Prána, is generally, but often loosely, translated as vital brcath;' the “life.force." "' vital force” would be better. The term is applied both to the transcendental principle, the subtle cause, as well as to its effects, the forces moving to activity thc organs, physical and mental. In Prashnopanishat Pippalada unfolds the wholc philosophy of this Prâna. (6) Prána is here expressly identificd with the Alman, so that there may not be any misconccption about the former being limited in mcaning only to thc manifested aspect of the latter. This manifested aspect, Prâna, is in reality the sanc as the Atman, however much distinguished for the sake of intellectual comprchcnsion, that is, for the sake of making out a process of manifestation or crcation. In the Upanishads therefore, Prána is often used as synonymous with Brahman or Alman. Comparc, Brahmasulras, I-23, 1—28 to 31. (c) Prána is here said to be the glory or mahima of the Alman, just as the external dcyclop- ·4 The Upanishads स देवानां निधनमनिधनं दिव्ये ब्रह्मपुरे विरजं निष्कलं शुभ्रमक्षरं यद्रह्म विभाति स नियच्छति the death (d) of the Devas. That Brahman who shines within the divine Brahmapuram (or body) as the faultless One, devoid of manifested effects (c), self-effulgent, all-perments of the innate genius of a man belong to him as his glory or Mahima. Still the inapplicability of this word in the case of the Atman is confessed in Chandogya, VI–14. This and the former statement in Pippaláda's reply meet the last part of Saunaka's question. (1) Prána is the life of the Devas, because the latter embody only its manifested functions which go to make up the macrocosm and the microcosm, the external and the internal world. It is also their death, because their dissolution means nothing but resolution into it. (e) Nishkalam, means 'devoid of kalas.' Now kalas are the products of the manifesting or creative process. In the sixth discourse of the Prashnopanishat, Pippaláda explains how through the sixteen kalds Brahman or the Purusha seems to reproduce himself as man and how when these sixteen kalas merge like rivers in the ocean of the Purusha, only the akala or nishkala remains.

·5 Brahmopanishat मधुकरराजानं माक्षिकवत् । यथा माक्षीकै- केन विक्षिपति तेनापकर्पति तथैवैप प्राणो यदा याति संसृष्टमाकृष्य । तन्तुना जालं vading (f), He (it is who) controls (g), like a spider controlling the king of becs (1). Just as spiders by means of one thread project and withdraw the web, so also this Prana, ( who ) retires drawing back his creation (i). (J) Akshara may mean the undecaying one, but taking the root to be ash, it means the allperrading one. The term is applied to Brahman, as well as to Its aspect as the material cause of crcation, as in Mundakopanishat, II---2, ($) Here we have the reply to the first part of Saunaka's question. This spiritual or transcendental control over organs and clements is fully dealt with in Brihadaranyaka, 7th Brahmana. (h) Like a spider etc. This comparison is explaincd in the next passage. The reference to the king of becs (madhukararajanam) caught in a spider's web implics thc idca of the human being with his constituent organs of sense and activity. In Saunaka's qucslion this human personality is not brought forward, so also in the next passage which develops the comparison, (i) just as cle. Here also Prana is to be taken both as the Atman and as its aspect of being the ·The Upanishads struaaateat: Foal arst: I get garailere Prana belongs to the nådis (a) or subtle nerve-chords as their devatá or indwelling manifesting principle or Prana proper. The Atman is here compared to the spider, the Prana to the single thread let off from the spider, and the complex of organs and elements as the web which the thread inweaves. While Prana itself is but the self-projection of the Atman as Its own principle of manifestation, it is in and through this one Prana again that sense-functions and senseproducts become evolved as well as involved. This is the meaning. It may be pointed out that the human personality is not separately mentioned here, simply because it is nothing but a mere reflection, on the wave of sense-functions, of the reality of the Alman, and therefore, it is only the wave that practically counts. (a) The nádis are the channels developed by Prána for its manifestation and function, and just as this functioning ranges from the gross to the subtle, so also these channels or chords. The ancient Vedic mind by its introspective method traced the evolution of Prana from above downwards, and so the results of its analysis are couched in terms which cannot exactly correspond with those used by the modern scientific synthesis which proceeds on generalisation of facts observed by the senses. For example, Susumna is the name ·7 Brahmopanishat वद्यथा खं श्येनमाश्रित्य ana स्वमालयमेव deity (6). One in dreamless sleep (c) goes through that state to one's own Abode, like a of the nddi or channel, as expressed in the terms of Vedic analysis, for the descent of Prana to the plane of its physiological manifestation, and as scientific synthesis does not yet rise beyond this plane with its sense-observations or material instruments, it is possible to represent only very imperfectly and indirectly the location of this nddi, and so also in the case of many nddis. (0) Prana is the devatå of the nddis, because they represent its functions. We have been told in the foregoing texts that Prana evolves the complex of man's psycho-physical activitics. The nådis are here stated to form the media for such evolution as well as for involution. We have therefore the conception of one Prana becoming many and then functioning through determinate channels built up with matter,--Brahman in its self-manifesting process becoming determined as action and reaction, as Prana and Akasha, force and matter. (c) Sushupti (or as here, sushwapa ) comes in for a maiked attention and analysis in Vedic philosophisings, for in this unique phenomenon the subject-object consciousness which gives us everything we call rcal in this life becomes attcnuated beyond itself. In such dreamless sleep this ·$ The Upanishads सुषुप्तो ब्रूते यथैवैप देवदत्तो यष्ट्यापि ताज्यfalcon and the sky,--just as a falcon goes (to its nest) borne on the sky. To state (the reason of going back in such sleep to one's Abode, the Brahman)-just as this Devarelative consciousness vanishes, but consciousness in itself does not die, for otherwise there could have been no resurrection for the former. This fact of potential resolution of ordinary consciousness into absolute consciousness is described as the return of the former to its own abode. But though this return offers the closest analogy to Samadhi, or actual unification bairing even the potentiality for reverting to the illusory relative existence, we must remember that the difference, for purposes other than purely theoretical, counts as much as any other difference. Just as moonlight does not make day, though it is the very sunlight that makes it, so the bliss of dreamless sleep is not Samadhi although a little analysis shows that it is the same supreme bliss. Here it is the reflecting medium, as it were, of potential reversion, mentioned just now, (or the seed of Avidya), which makes this difference. To us, therefore, in dreamless sleep, the supreme bliss comes infected with ignorance and impotence, but it is far more recognisable in this form than in those in which it pervades ordinary life. (Compare, for this idea of return to Brahman, Chandogya, VIII-3, ·Brahmopanishal 9 मानो न यत्येवमिष्टापूतः शुभाशुभै लिप्यते। यथा कुमारो निष्काम आनन्दमुपयाति तथैवैप datta (i.e. one in dreamless sleep)runs not away even when struck with a stick (d), even so he does not also attach himself to good or evil consequences of his life's ordained activities (c); just as a child enjoys itself (spontaneously) without motive ($), even so this Dova- VI-8, etc; for its defficiency from real scllrcalisation, Chhandogya, VIII-11). (d) The law of causation opcialcs on us only so long as we distinguish oursclves as subjects from objects of thought or activity, Onc in dreamless sleep is not caused to run off by the application of a stick so long as he fails to objectify the situation. Similarly being beyond the law of causation, onc in dreamless sleep becomes detached from cnjoying the fruits of his actions of the wakeful state. 11 (c) Literally, "the good and evil belonging lo sacrificial and other works prescribed for man in the scripturcs." The ishla comprises all the sacrifices performed for the sakc of worldly possessions, other-worldly possessions and progeny, and purla comprises works of civic utility, such as planting trees, excavating water-lanks cic, ordained in the scriptures. U i. e, without setting before itself some end to be pursued through definite means, 2 ·IO The Upanishads देवदत्तः स्वप्न आनन्दमभियाति। वेद एव: परं Gulfa: Feira Garat ज्योतिरानन्दयते। भूयस्तेनैव स्वप्नाय गच्छति जलौकावत् । यथा जलौकाऽनमग्रं नयत्यात्मानं नयति परं संघय । datta (the subject of dreamless sleep ) enjoys happiness in that state. Consciousness by itself is Light absolute (&); (so he has ) this Light for his object, for his enjoyment. So also he goes into the dream-state, like a leech (a): just as a lecch carries itself on to the other points in front-(first) fixing upon the next point. And that state which ($) Here the enjoyment of dreamless sleep is characterised by a new factor other than bliss, namely that of light supreme. Ordinary consciousness has the threefold aspects of knowing, feeling and willing. So to describe the supreme state of consciousness in the terms of these aspects, the terms,-light, the enjoying of light, the desiring of light--are introduced. (a) The movement of the leech affords a favourite example in the Upanishadic teaching for the self-transference of consciousness from one object-world to another, as experienced in the transition through death or through the three states of dreamless sleep, dream and wakefulness. The point emphasised is that each state is complete by itself, no one overlapping the other, so that ·Brahinopanishat II यत्परं नापरं त्यजति स जाग्रदभिधीयते । यथैवैष कपालाष्टकं संनयति । तमेव स्तन इव लम्वते वेददेवयोनिः। यत्र जाग्रति शुभाशुभं निरुक्तमस्य he does not give up for a next one is called the waking state. (He carries all these states within himself) just as a (Vcdic) deity bears the cight sacrificial cups (b) simultaneously. This (expanding and contracting self) the wakeful state suspends like the female brcast, being itself the source of the Vedas and Deras. (For) in this waking state good and evil obtain for the shining being (i. c. man's sell) as particularly ( ) ordained. This being there is a peculiar one-pointedness in our consciousness when just it enters into any of these states, followed by an unconscious withdrawal from contact with the last state. (0) Just as in particular sacrifices the libation of butter is offered from cight different cups or pans and the deity invoked accepts them all at once in his undivided individuality though in divided capacity, so the self, though self-divided in thrcc states of consciousness, supports this dividedness by its transcendent oncncss. (c) The prefix nir in niruklam convcys the sense of particularly.' For the scriptures spcak of good and evil even in the dream-statc of man. But really man in his wakclul state whether here- ·12 The Upanishads देवस्य स संप्रसारोऽन्तर्यामी खगः कर्कटका or self is fully self-extended (d) ( into worldforms), he is the indwelling controller of things and beings, he is the Bird (e), the Crab () onearth or hereafter forms the essential theme of all Vedic ordinances and injunctions. It is man, wide-awake, who projects out of himself and for himself all rules of conduct, all conceptions of rewarding or punishing agents as Devatas, and SO on. (d) All planes of existence, gross or subtle, mundane' or supra-mundane, consist of the selfextension of man's selfhood. The distinction of the subjective and the objective, we must remember, is intellectual and does not therefore operate beyond that limit. 1 (e) Khaga is literally 'going in the sky,' i. e. a bird.' The self in man is the bird,' because it moves in space without any support other than itself: Consciousness is beyond space and appears to move therein borne on itself. (The idea of time may be taken as included here in that of space ). () Karkataka is literally the crab.' The self in man is said to be the crab, because moved by desire it moves at all angles with the help of its sense-oigans.

·Brahmopanishat 13 पुस्करः पुरुषः प्राणो हिंसा परापरं ब्रह्म मात्मा the Lotus (8), he is the Purusha (1), · thic Prana, the destroyer (i), the cause and the effect ( ), the Brahman and the Arme (*), ($) Pushkara bears many meanings. But wc .prefer it to mean "lotus' in keeping with the symbolism of the foregoing words. Man's self like the lotus blooms in space, time, and causation, but draws its sustenancc and substance from beyond them. The causal sphere of being is symbolised by waters. (1) The Purusha is literally onclying in the abode of body,' i. c. the person behind embodied cxistence, or seen through it as such. (i) Hinsa literally means the killing propensity.' Man's self in its aspect of sustaining itself through hunger and food (Brihadaranyaka I, 2, 3) appears to impersonate the above-named propensily. Or the aspect of self-dissolution inseparable from self-creation may seem to impart to Self this characteristic of killing.' (j) Para and apara may mcan both 'the unmanifest or transcendent and the manifest or immancnt' or 'the cause and cffect.' 2 (*) Almd or self has been perhaps specifically mentioned here to bring 'to clearer view the essential identity of all the substantiyes rarionsly ·14 The 'Upanishads देवत्ता वेदयति। य एवं वेद स परं ब्रह्म धाम क्षेत्रज्ञमुपैति ॥१॥ he is the Devata (2) making everything known. Whoever knows all this attains to the transcendent Brahman, the underlying support, the subjective principle (112). [1] referred to under the various epithets with the real self of man. (1) This term devatá is evidently being used in the texts quite freely. We had it to mean the indwelling deity of a sense-organ or nddi, and now twice here, we find it used in the general sense of 'the glorious or shining one,' as if the distinction between a man and a god is being ignored with great advantage to the exposition of truth going on. (m) The reader may be referred here to the Kshetrajna of the Gita ( Chap. 13). In more ancient literature, we meet with this term, as in one Brahmana, in the sense of subjective knower, Upadrashta," as man. But here also this sense of the subjective principle inclines more towards the background of Supreme Self than towards the foreground of embodied existence. In the Gita Sii Krishna speaks of himself as the one knowerprinciple or Kshetrajna in all individualised existences. Brihadaranyaka has the well-known text, " No other knower there is except That One."

·Brahmopanishat IS! “अथास्य पुरुषस्य चत्वारि स्थानानि भवन्ति Now this Purusha (a) bas four seats (6), (a) This Purusha. That is, this central being or entity who as Prana projects the web of sensefunctions and intellectual relations and who proceeds like the leech from one state of consciousness to another. (6) Four seats etc. It is noteworthy that already in some of the Upanishads we find mçntion made of special centres or seats of consciousness in the body forming stages of spiritual realisation for the process of Yoga or mental concentration. Patanjali spoke of seven planes in the ascent of mind towards perfection in concentration, But specification of centres and nerves in the human body in connection with the process of Yoga had been going on since the Upanishadic ages, till this scheme of localisation matured into the Tantrik Shatchakra [i. e. the six centres, Muladhara ( somewhere in the sexual plexus ), Swadhisthan (about half-way above the last centre), Manipura (navel), Anahata (heart), Vishuddhi (throat ), Ajna (junction of eyebrows ), penelrating beyond which the mind loses itself in the supreme centie of Sahasrara in the crown of the head. ] Heie wc find only four seats or centres mentioned, of which the navel is substituted by the eye in one of the concluding verses later on. In that verse, the eye is associated with the waking state, the throat ·16 The Upanishads नाभिर्हदयं कण्ठं मूर्धेति। तत्र चतुष्पादं ब्रह्म fahai sinifta tai ggg tafara जागरिते विष्णुः सुषुप्ते रुद्रस्तु, ब्रह्मा स्वप्ने the navel, the heart, the throat and the head, In these shines forth the Brahman with four aspects: the state of wakefulness, of dream, of dreamless sleep, and the fourth or transcendental state. In the wakeful state, He is Brahma (c); in the dreaming state, He with the dreaming state, the heart with the state of dreamless sleep and the head with the fourth or transcendental state. This order of correspondence apparently differs in significance from what we find maintained in the science of mental concentration. But the four states of consciousness are treated here not as they belong to individual man but as they belong to his universal self. It is the Purusha in His undifferentiated being who is said to manifest Himself in these four centres, and man has to concentrate on His manifestations in these centres in order to experience the four states of consciousness coriesponding to them in all their reality. (c) In the wakeful.........Brahma.-Because in this state the objects of desire become kinetic or actual in the sense of imposing their own law on the desiring agents. Brahma is, here, the Divinity in man as the creator ; in our wakeful state, this ·* Brahmopanishat 17 PTT TTATHİ FATICAETAT विष्णुश्चेश्वरश्च is Vishnu (d); in dreamless sleep, He is Rudia (c); and the fourth state is the Supreme Indestructible One (f ), and He again (8) is the Sun, the Vishnu, the Ishwara, He Divinity creates, Ol has all objects of desire realised, so that the force of desire becomes transmuted into the force inherent in cieated objects. (d) In the dreaming.......... Vishnu.“Because in this state the objects of desic ale still potential in the sense of being acted upon by the desting agents instead of being completely free to act upon them; in other words, the objects of desire are being preserved in this state in view of their being iealised as experiences of the wakeful state. This function of preserving them belongs to Vishnu, who is the Divinity in man in ils aspect of the Preservei of the cicative process. (e) In drcamless sleep......... Rudra: Because in this state all objects of desire vanish into dissolution, and we have here the Divinity in man manifesting itself as Rudra, the God of dissolution. is) The Indestructible One or Aksharam is the fourth stale. It is the Reality beyond all slales of consciousness—immutable, undecaying; and so the teim Aksharam is appiopriate. (8) Hc again etc.--Aller velating the manifestations of the l'uiusha in the three planes of 3 ·18 The Upanishads स पुरुषः स प्राणः स जीवः सोऽग्निः: से- श्वरश्च, जाग्रत्तेषां मध्ये स्वयममनस्कमश्रोत्रमपाणिपादं ज्योतिर्वजितं न यत्परं ब्रह्म विभाति। the Purusha, He the Psana, He the Jiva or the animate being, He the fire, the Ishwara, and He is the wakeful state ; (yea) the Brahman which shines transcendent within all these! In Itself (I), It is devoid of mind, of eais, of hands and feet, of light. There neither are the worlds existing nor 11011-existing (i), > consciousness as Rudra, Vishnu and Bialıma ( which manifestations, by the bye, are differently conceived of in laller Vedanta philosophy as l'uáta in the ordinary gross plane, Hiranyagarva in the subtle plane and Ishwara in the causal plane ), other well-known manifestations within the sphere of Maya are being enumerated. The name, Ishwara or Lord, has been twice mentioned in this enumeration. (In Sankarananda's version il is used once ). The second mention may be taken with Jagrat or "waking," referring to the Visata aspect. In a Vedic sense, the Sun and Vishnu are synonymous. The term Puiusha used here nay iefer to the Sankhyan conception. (h) In Itself ctc.—The text here takes us again beyond the plane of manifestation. (i) There ncither..... ..11011-existing.--The mode of expiession is peculiai, and amounts 10 ·Brahmopanishat 19 तत्र लोका न लोका वेदा न वेदा देवा न देवा यज्ञा न यज्ञा माता न माता पिता न पिता स्नुपान स्नुषा चाण्डालोन चाण्डालः पौल्कneither are the Vedas or the Devas or the sacrifices existing nor non-existing, neither is the mother or father or daughter-in-law existing nor non-existing, neither is Chandála's son or Pulkasa's son existing nor noneclaring that neither any affirmations nor any ncgations of thc human intellect serve to describe what the state of Brahman is. We even do not express it when we proceed with the negative method of "gara ATAT" (Brihadaranyaka, 3-9-26) “He is the 'not this not this' Alman," or when we proceed with the positive method of " खल्विदं ब्रह्म ""All this indeed is Brahman." They are only methods of attaining to that state and not its descriptions. Just as we cannot say of our mind or consciousness that it is extended, that it measures so many fect or so many inches, so ncilher can we say that it is not extended secing that it holds all extension in itself; just as this consciousness implies another order of reality, to which the units or standards of physical reality do not apply; so Brahman is the Reality beyond all intellcctual relations or standards which give us our Vedas, their gods or their rewards, or give us our domestic relationships and social distinctions, > ·20 The Upanishads सोन पोल्कसः श्रमणो न श्रमणः पशवो न पशव: स्तापसो न तापस इत्येकमेव परं ब्रह्म विभाति । 'हृद्याकाशे यद्विज्ञानमाकाशं तत्सुपिरमाकाशं तछे- धं हृद्याकाशं यस्मिन्निदं संचरति विचरति यस्मि- existing, neither is the mendicant existing nor non-existing, so neither all the creatures or thc ascetics; and thus only the One Highest Bialman shines there. Within the recess of the heart (j) is that Akasha of consciousness, that Akasha with many openings (k), the aim of knowledge, within the space of the heart-in which all this (uni- It is clear that these religious functions, domestic relations and social distinctions do not exist in the state of Brahman, but neither can we say that they do not exist there so long as we have lo afirm their existence anywhere, (;) Within the recess.........consciousness.- The idea of the Supieme State, realisable within the recess of the heart and having the characteristic of Akásha (ether or space ) in that it holds the whole universe of evolving and evolved objects, receives ample treatment in Chhandogya, Sth Piopathaka. The expression, Tatrijnanamdkksham, stands for the chidakásham of noie modern literature. (2) With many openings.--This conception is amplified in Chhandogya, 3rd Prapáthaka, 13th ·Brahmopanishat 21 farë Faha al À fa: TFT STOTTI न तत्र देवा ऋषयः पितर ईशते प्रतिबुद्धः सर्व- विदिति ॥२॥ verse outside) evolves and moves about, in which all this is warped and wooſed (2) (as it were). ( Who know's this, ) knows fully all creations. There the Devas, the Rishis, the Pitris, have 110 control, for being fully awakened, one becomes the knower of all truth (11). [2] part. The openings or points of access into the Akasha or supreme state are represented by the gods or objects of worship,-being, in the rests reſerved to, the five prands. (7) Ir quarped and zvonfid. That is, supporled as threads in a cloth. Both the idca and symbolism occur more explicitly in Brihadaranyaka, 3rd Chap. Sth Brahmaua. (nl) I'here the Deras.........nf all truth. The Devas, the Rishis and the Pitris comprise the threefold objects of Vedic sacrificial worship. But though they have control over the destinies of the Vedic worshipper owing to the limitedness of his desire and knowledge of truth, they have none over one who transcends all desires by his knowledge of the whole truth as in Braliman" by knowing which all things are known."

·22 The Upanishads EFETUT: agar: Far af STUT: sfargar: हृदि प्राणश्च ज्योतिश्च त्रिवृत्सूत्रं च यन्महत् ॥ In the heart the Devas (m) live, in thic hcait the Pranas (6) ale installed, in the heart exist the supreme l'râna (c) and Light (d) as also the immanent Cause of threefold (C) It is better to explain the mcaning according to the thirteenth chapter of the third part of the Chhandogya Upanishad. The Devas specifically mentioned theic as dwelling within the heart are: Aditya (the Sun), Chandiami (the Moon), Agni (the Fire), Parjanya (the rain) and Vayu (thc air). Thc Nirukia makes all the Vedic Devas combine and coalcscc into thrce, the Sun, the Air, the Fire. In Brihadáranyaka, ix-3, the number of Devas is reckoned on various principles, representing it to be 33, 6, 3, 1, 1 etc. When the number is represented as one, the name of that onc Dera is Prâna, i. e. the supreme Prána which the present Upanishad speaks of from the beginning. (6) The Pranas established in the heart are also specified in Chhandogya, III-13, namely the five well-known Pránas. (c) The word Prána here refers to the supreme Prâna described in the beginning of the texts. (1) The Light refers to the same loti or Light mentioned in the Chhandogga III-_-13. Brahmasulia 1--1--24 explains this Light to be identical with Bialman.

·23 Brahmopanishat हृदि चैतन्ये fagfa, constituents (c) and the Nlahat () principle. Granted (therefore ) that it exists within thic licait, that is, in the consciousness (2), (0) Trirril-sulram literally means "the thread with tripartile sections," and hence the ordinary sacred thread worn on the body. But sudi am figuratively means the material cause inasmuch as threads constitute the material cause of a picce of cloth. This cause of creation is said to be nivrit or tripartite cither because it is composed of Sativa. Rajas and Tamas according to Sankhya philosophy or because it is made up of Tejas (the fire principle), Ap (the water principle) and, Anna (the maller principlc) according to Vedanta, as in Chbandogya VI-2, 3, 4 () The mahal, as is well-known, is one of the twenty-five principles of Sanhliya (Saublya-kauka 3). Vedania esplains it to be the Cosmic Intelligence holding in itself in subtle essence the whole gross cication, (a) The argument de cloped here is: Since se have seen in the foregoing leal that it is in the heart that the ical tritril-suiram or tripartile thread csists, we casily undeistand the real significance of the mantram ultered when one is invested in common life with the sacrificial thread, (this man!ram being then quoted in the text). And ·24 The Upanishads यज्ञोपवीतं परमं पवित्रं प्रजापतेर्यत्सहजं पुरस्तात् मायुष्यमयं प्रतिमुश्च शुभ्रं यज्ञोपवीतं वलमस्तु तंजः ॥ सशिखं वपनं कृत्वा वहिःसूत्रं त्यजेवुधः यदक्षरं परं ब्रह्म तत्सूत्रमिति धारयेत् ॥ (the mantı an liolds good, namely :) "Put on the saciificial tuead which is supremely sacied, which became maniſest of yoie with Prajapati (the first created Being ) Himself, whicis embodies longevity, eminence and purity, and may it be stiength and puissance to you!" The enlightened one should discard the external thuead putting it off with the sacred tuft of hair on the head; the supreme Bralman as the all-pei vading (a) one is the tiread, when it is once understood that the sacrificial thread worn outside the heart is only an exterval symbol of the ical tripartite thicad existing within the heait, we casily realise the liuc import of the custom of discarding the external symbol as foimu. lated in the following ordinance about iniliation into Sannyasa. (12) The word "akshaiam " may literally mean either the 'undecaying' or the "all-pervading.'

·Brahmopanishat 25 सूचनात्सूत्रमित्याहुः सूत्रं नाम परं पदम् । तत्सू विदितं येन स विप्रो वेदपारगः ॥ and he should put this on (). The Sutiam (or thread ) is so-called because of its having pierced through and started (the process of Bccoming) (a). This Suliam verily constitutes the Supreme Statc. By whom this Sutiam is known, he is the Vipia (sage), he has reached beyond the Vedas. From sonic tests of Mundakopanishad, I-7, II-I and 2, we find the term to signiſy Brahman in its aspect of the manifesting principle. Bahman in Itself, of course, transcends this aspect, but as the faller is identical rith Prakriti or thc matcrial causc which has been spoken of above as the tripartito ilireaci. Brahman as the Aksharain is specifically mentioned in the present.lcal. (1) To put on the all-peirading Brahman means, of course, 'lo keep the mind fixed thercon in constant contemplation,' and this practice is to super cdo that of wearing the sacrificial thicad on the body. (a) 796 clc.-The word Sutiam is here being traced 10 is root such, which has both the sense of " piercing through " like a needle and of starling" or "indicating a fact. The icum, therefore is quite appropriate as used of the inalcual cause of cicalion. 4 ·26 The Upanishads तेन सर्वमिदं प्रोतं सूत्रे मणिगणा इव । तत्सूत्रं धारयेद्योगी योगवित्तत्त्वदर्शिवान् ॥ वहिःसूत्रं त्यजेद्विद्वान्योगमुत्तममास्थितः ब्रह्मभावमयं सूत्रं धारयेद्यः सचेतनः ॥ धारणात्तस्य सूत्रस्य नोच्छिष्टो नाशुचिर्भवेत् । सूत्रमन्तर्गतं येषां ज्ञानयज्ञोपवीतिनाम् ॥ By It all this ( universe ) is transfixed, as a collection of gems is stringed together on a thread. The Yogi who is the knower of all Yogas and the seer of truth should put on this thread. Established in the state of highest Yoga, the wise one should put off the external thread. One who is really self-conscious must put oni the thread constituted by awareness of Brahman, On account of bearing this Sutram thread, they can neither become contaminated nor unclean (a), those (namely ) who have this thread existing within them,--those, with this sacrificial thread of knowledge. (a) Contaminated or unclean.-The word úchchhishta refers to the digestive processes which corrupt the body they build up with accı etions, just as the food left on the plate alieady eaten from is considered contaminated. Besides this, the human body becomes unclean ·Brahmopanishat 27 ते वै सूत्रविदो लोके ते च यज्ञोपवीतिनः । ज्ञानशिखिनो ज्ञाननिष्टा ज्ञानयज्ञोपवीतिनः ॥ ज्ञानमेव परं तेषां पवित्रं ज्ञानमुत्तमम् । अग्नेरिव शिखा नान्या यस्य ज्ञानमयी शिखा ॥ स शिखीत्युच्यते विद्वानितरे केशधारिणः ॥३॥ They among men (really) know the sutram, they (really ) bear the sacrificial thread ( on themselves), who are devoted to Jnana (the highest knowledge), who have this Jnana for their sacred hair-tuſt, this Jnana for their sacred thread. For them Jnana is the greatest purifier, Jnana, that is the best (a) as such. Those who have this Jnana for their tufted hair are as non-different from it as is fire from its flame (6). This vise one is (really) said to be a Shikhi (or bearer of the tufted hair ), while others are mere growers of hair (on the head ). ( asuchi) by contact with impure things or thoughts. (a) The word pavitra means a purifying agent. In the scriptures we find the highest knowledge characterised as the greatest purifying agent, as in the Gita: न हि ज्ञानेन सदृशं पवित्रमिह विद्यते । (U) The flame is also called shikhi. As the fire is one with its shikha, so thc Jnanin is one with his

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·Brahmopanishat 29 इदं यज्ञोपवीतं तु पवित्रं यत्परायणम् । स विद्वान्यज्ञोपवीती स्यात्स यज्ञःस च यज्ञवित् ॥ एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूता- FATICATI कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च ॥ This sacred thread (of Yajna, i, e, of the all-pervading Reality ) is, again, the purification (itself) and that which is the end-all ( of Vedic works); and the wearer of this thread is the wise one, --is Yajna himself as well as the knower of Yajna («). The one Lord (self-effulgent) in all beings remaining hidden, all-pervading and the Self of all beings, controlling and watching over all works (good or bad), living in all creatures and the Witness (i. e. not the doer of any acts nor the enjoyer), the Supreme Intelligence, the One without a second, having no attributes.* recognise a Jnani, who has even cast off the Vedic symbol of the three higher castes, as being still a Biahmin in a real sense. (a) Here “Yajna," whichin its sense of Vedic voiks justifies the use of a sacred thread, is used four times in its higher sense for the sake of effect. *Now the texts rise to the theme of that Reality which releases us from the bondage of all codes.

·30 The Upanishads एको मनीषी निष्क्रियाणां वहूनामेक सन्तं वहुधा यः करोति। तमात्मानं येऽनुपश्यन्ति धीरास्तेषां शान्तिः शाश्वती नेतरेषाम् ।। आत्मानमरणिं कृत्वा प्रणवं चोत्तरारणिम् । ध्याननिर्मथनाभ्यासाद्देवं पश्येन्निगूढवत् ॥ The one Intelligent (active) Being among the many inactive, He who makes the many from what is one,--the wise men who find out this Self, theirs is the eternal peace, not of others. Having made oneself the Arani, and the Pranava the upper Arani and by the practice of rubbing them together through meditation, see the Lord in his hidden reality. Tu:-A piece of wood of the Shami tree used for kindling the sacred fire by friction. The analogy is simple in this mantram: Selfconsciousness is the lower wood, the Pranava or the syllable On, is the upper wood. of rubbing is meditation which produces the fire of 'the knowledge of Atman.' It is called Frugad i. e. hidden or unmanifested, because just as prior to the process of rubbing fire is hidden in the wood, so is the Self or the Alman hidden in men. The process

·3I
Brahmopanishat
तिलेषु तैलं दधिनीव सर्पिरापः स्रोतःस्वरणीषु
चाग्निः।
एवमात्माऽऽत्मनि गृह्यतेऽसौ सत्येनैनं तपसा
योऽनुपश्यति॥
ऊर्णनाभिर्यथा तन्तून्सृजते संहरत्यपि।
जाग्रत्स्वप्ने तथा जीवो गच्छत्यागच्छते पुनः॥
पद्मकोशप्रतीकाशं सुषिरं चाप्यधोमुखम् ।
हृदयं तद्विजानीयाद्विश्वस्याऽऽयतनं महत् ॥
As is the oil in the sesamum seed, the
butter in the curd, water in the flowing waves
and fire in the Shami wood, so is the Atmau in
one's self, to be discovered by one who finds
for It through truth and austere practice.
As the spider weaves out the web and
again withdraws it, so the Jiva comes out to
and goes back again to the wakeful and
dreaming states respectively.*
The heart (i. e. the inner chamber of heart)
resembles the calyx of a lotus, full of cavities
and also with its face turned downwards. Know
that to be the great habitat of the whole
universe.t
* The text here reverts to the old simile with
which the whole discussion in the treatise slaited.
+Cf. Swami Vivekananda's lectures on Miciocosm
and Macrocosm in Jnana Yoga pp. 80–85.

·32 The Upanishads नेत्रस्थं जाग्रतं विद्यात्कण्ठे स्वप्नं विनिर्दिशेत् । सुपुप्त हृदयस्थं तु तुरीयं मूर्ध्नि संस्थितम् ॥ यदात्मा प्रज्ञयाऽऽत्मानं संघ परसात्मनि । तेन संध्या ध्यानमेव तस्मात्संध्याभिवन्दनम् ॥ Know the wakeful state to have for its centie the eyes (@); the dieaming state should be assigned to the throat; the state of dieamless sleep is in the heart and the transcendental state is in the ciown of the head, From the fact of an individual holding (a) his self by ineans of prajná or spiritual understanding in the Supreme Self, we have wliat is called Sandhya and Dhyana, as also the worshipping associated with Sandhya. (a) This assignment of different centres in the body for different states of consciousness does not tally with the first specification of the centres as made just after the close of the first text in this Upanishad. We have already referred to this fact there and have pointed out how the later Yogic psychology developed this theory of the centres more fully and consistently. (a)-Sandhatte (holds), Sandhya (a form of worship in morning, noon and evenng) and Dhyana · ( meditation ) are derivatives fiom the same 100t, meaning "lo hold," and hence the propriety of the above defiulion.

·Brahmopanishat 33 निरोदका ध्यानसंध्या वाकायक्लेशवर्जिता। सधिनी सर्वभूतानां सा संध्या ह्येकदण्डिनाम् ॥ यतो वाचो निवर्तन्ते अप्राप्य मनसा सह ।... : आनन्दमेतजीवस्य यं ज्ञात्वा मुच्यते वुधः ॥ The Sandhya by meditation is devoid of any offering of liquids 'ánd so also ' of any exertion of body and speech; it is the iniſying principle for all creatures, and this is 'really the Sandhya for Ekadandins: iii. From Which, without reaching It, the speech 'falls back with the mind, that is the tianiscendental Bliss of this embodied being, knowing which the wise one is released (from all bondage). . [The above two verses seck to show how the daily worship called Sandhya, compulsory for all, becomes transmuted into the worship of meditation in the case of Sannyasins. The root meaning of Sandhya is emphasized to the exclusion of its external form. This 100t means "holding together" Sandhya is essentially that which holds together or unifics the human self and the Supreme Sell, Ekadandins are one-slaſtcd Sannyasins, tlie staff being the symbol of self-contiol. The triplestaffed Sannyasins have thiec sticks lied together, as symbolising couliol of mind, specchi and body ] [The first line of this Loise is also 10 be found 5

·34
The Upanishads
सर्वव्यापिनमात्मानं धीरे सपिरिवार्पितम् ।
आत्मविद्यातपोमूलं तब्रह्मोपनिपत्परम् ।
सर्वात्मकत्वरूपेण तब्रह्मोपनिशत्परमिति ॥
इत्यथर्ववेदे ब्रह्मोपनिपत्समाप्ता॥
(And this Bliss is verily) thc Self which
pervades the whole universe, as the butter
diffused within the milk,
This is the Brahmopanishad, or the supreme
wisdom of Brahman, in the form of a unity
of the Atman of all, founded on the spiritual
discipline (tapas) which is nothing but ) the
vidya or science of the Atman,
Here ends the Bralmopanishat belonging
to the Atharva Veda.
in the Taittiriya Upanishad. Somc arc of opinion
that the Brahman in His transcendental aspect is
unknown and unknowable and is akin to the
Spencerian Absolute. But the real import is that
though He is beyond speech and mind, He can be
known and realised by going beyond speech and
mind. ]

·ARUNEYI UPANISHAT. This is another Upanishad belonging to the Atharva Veda, and in it are set forth some of the characteristics of the highest class of Sannyasins, the goal being laid down as the realisation of Brahman through perfect renunciation and constant meditation. The Upanishad is cast into the form of a dialogue with a single question to introduce the whole recital in the form of a reply. भो आरुणिः प्रजापतेर्लोकं जगाम तं गत्वोवाच केन भगवन कर्माण्यशेपतो विसृजानीति तं होवाच प्रजापतिस्तव पुत्रान् भ्रातृन्वन्ध्वादीनिशखां यशो- पवीतं च यागं च सूत्रं च स्वाध्यायं च भुर्लोक- I. Om. Aruna's son went to the sphere of Brahma, the Creator, and reaching there said, "Lord, in what way can I relinquish work altogether?" Brahma said to him :- You must give up your sons, brothers, friends and the rest, your hair-tuſt and the holy thread, your sacrifices and books regulating ·38 The Upanishads समारोपयेदुपतिं भूमावप्सु वा विसृजेत्कुटी- चरो ब्रह्मचारी कुटुम्वं विसृजेत्पात्रं विसृजेत्प- वित्रं विसृजेद्दण्डांश्च लौकिकानींश्च विसृजेदिति होवाच। प्रत ऊर्ध्वममन्त्रवदाचरेदूर्ध्वगमनं विसृजेत्रिसंध्यादौ स्नानमाचरेत् संधि समाधावा- throw the holy thread on the ground or into water. The Kutichara (6) living a Brahmacharin's life should give up his relatives, and discard his begging bowl, and the straining-cloth, should give up his triple staves, and the fires that lead to particular spheres. (-So said Prajapati.) Henceforward he should behave like one who has got no Mantrams to repeat, should give up the desire to go to the higher spheres, bathe at the beginning of the three meetingpoints of the day, viz., morning, noon and evening, should effect an union with, his Atman through the highest concentration (f), and from amongst the (whole (e) Kutichara-or Kutichaka, is the lowest rank of Sannyasins, the other three being Bahudaka, Hamsa and Paramahamsa, who are wandering Sannyasins. The Kutichara is a monk who begs in the house of his son. (f) i.e. this union should stand, in his case, for 'the religious observances which signalise the three conjunctions of the day-time.

·Aruneyi Upanishat 39 त्मन्याचरेत्सर्वेषु वेदेवारण्यकमावर्तयेदुपनिषद- मावर्तयेदुपनिषदमावर्तयेत् ॥२॥ खल्वहं ब्रह्म सूत्रं सूचनात्सूत्रं ब्रह्म सूत्रमहमेव विद्वांस्त्रिवृत्सूत्रं त्यजेद्विद्वान्य एवं वेद । संन्यस्तं FUT EFTF FF FFTEN Hèfa fa: ratsrange of the ) Vedas should repeat only the Aranyakas, only the Upanishads (8), aye, nothing but the Upanishads, 3. Verily I am Brahman, the Sutram (a); the Sutram is Brahman for It originates (the cosmos ); I myself am the Sutram because I am a man of realisation, the wise one who has realised this should give up his triple holy thread. I have renounced, I liave renounced, I have renounced'-uttering this (8) The Aranyakas--- lit. portions used to be read in the forests, hence thc Upanishads. The meaning is that the Sannyasin should try to realise the oneness of the Brahman as inculcated in the Upanishads, leaving aside the ritualistic portion as having no significance for him. (a) Sutram-Lit. that which originales şomcthing. The word commonly means thread, as it is thread that forming the material cause of a fabric gives the idea of a new thing being made, which rcally is not the casc. So Brahman also appears as this universe, which in reality is nothing distinct from it. IIcnce the term is applied to Brahman also.

·42 : The Upanishads? खलु वेदार्थ यो काकी यतिश्चरेवावेव वा चरेवावेव वा चरेतू ॥४॥ विद्वान्सोपनयनादुर्वं स तानिप्राग्वा त्यजेत्पितरं पुत्रमन्युपवीतं कर्म कलत्रं चान्यदपीह यतयो भिक्षार्थ ग्राम प्रविशन्ति । पाणिपात्रमुदरपात्रं वा। ॐ हि ॐ हि ॐ हीत्ये- तदुपनिषदं विन्यसेद्विद्वान्य एवं वेद । पालाशं and during the remaining eight months wander alone, or with a single companion, aye, a single companion. 5. Verily one who has realised the (true) import of the Vedas may give up those things (previously enumerated ) after the investiture with the holy thread, or he may do so even 'before that ceremony-(give up) his father, son, his sacrificial fires and the holy thread, his works, his wife, and all else he may possess. Sannyasins enter a village for begging purposes only, with their palms or their stomach as the receptacle for food. Uttering 'Om' 'Om', 'Om,' they should mentally place this Mantram of the Upanishad in the different parts of their body (a). He who . (a) Place this Mantram......body-according to the instructions of the Guru, In making nyása he

·Aruneyi Upanishat
43
वैल्वमौदुस्वरं दण्डमजिनं मेखला यज्ञोपवीतं च
त्यक्त्वा शूरो य एवं वेद । तद्विष्णोः परमं पदं
सदा पश्यन्ति सूरयः। दिवीव चक्षुराततम् ।
तद्विप्रासो Fayruant JrTeie: समिन्धते।
realises the Truth in this manner is really the
wise one. (In the case of Brahmacharins
taking on the monastic vow) they should
give up the staff made of the wood of the
Palasa ( Dhak), Bilwa (Marmelos ). or
Udumbara ( Fig) trees, their skin and girdle,
and the holy thread ctc. He who knows this
is a (rcal ) hero. "That supreme state of the
all-pervading Deity the sages realisc (6) for
all time-like the eye pervading from one
end of the sky to the other (c). Sages purged
of all impurities like anger etc., who have
awakened from the sleep (of ignorance ),
wan
may use only this Mantram, the most sacred of all
Nantrams, and usc none other.
(0) Realisc-as their own innermost Self.,
“Surah" is literally "the spiritual heroes."
(c) Like the sye pervading clc.--Herc the term
"cyc" stands for self-revealed vision. Just as such
vision conterminous with the whole, bright sky
above is unobstructed by space, time or limiting
objects, so is the Suprcmc State of Vishnu rcalised
by sages as brooding over all consciousness.

·46
The Upanishads
himself by possessing the fourfold requisites for
the highest knowledge.
(6) Higher than the high: Prakriti, the Mother
of all manifestation, is called high. Purusha is
higher than Prakriti even.
तस्मै स होवाच पितामहश्च
श्रद्धाभक्तिध्यानयोगादवैहि ।
न कर्मणा न प्रजया धनेन
त्यागेनैके अमृतत्वमानशुः ॥२॥
2. And to him, the Grandsire (Brahma)
(a) said, " Know (this) by means of faith,
devotion and meditation. Not by work (6),
nor by progeny, nor by wealth, but by renun.
ciation, some attained immortality.
(a) The Grandsire (Brahmá)-a common
epithet of the Creator, who is the father of the
Prajapatis, from whom all beings have proceeded.
(B) Work-Sakāma Karma or work done with
the motive of gaining sense-gratifications is meant
here, not selfless work, which helps to remove
bondage.
परेण नाकं निहितं गुहायां
विभ्राजते यदयतयो विशन्ति ।
वेदान्तविज्ञानसुनिश्चितार्थाः
सन्यासयोगायतयः शुद्धसत्त्वाः॥
ते ब्रह्मलोकेषु परान्तकाले
परामृतात्परिमुच्यन्ति सर्वे ॥३॥

·Kaivalyopanishat 47 3. Higher than heaven, seated in the cave ( Buddhi ), that shines, ( which ) the selfcontrolled attain, the self-controlled, who being of pure minds have well ascertained the reality (a), by the knowledge of Vedanta, and through Sannyasa or renunciation. In the sphere of Brahmâ, at the time of Cosmic Dissolution (b), they all get liberated from the highest (apparent) immortality of the manifested universe, (a) Ascertained the reality--realising the identity of the individual self with Brahman. (6) At the time of Cosmic Dissolution etc.-This portion of the stanza speaks of those who through some obstacle or other fail to realise Brabman in this life. They remain in Brahmaloka, and at the time of Pralaya become merged in Brahman along with everything else. Up to this point they can attain to various grades of authority, lasting for durations which from the human slandpoint would be very long and would be considered as tantamount to immortality, but which can never be absolute immortality, being connected with the manifested universe. This explains the last two lines in the translation of this stanza. The last four lines in the text are quoted almost verbatim from the Mundakopanishad, Ch. VI., 6th verse. विविक्तदेशे च सुखासनस्थः शुचिः समग्रीवशिरःशरीरः॥४॥ , ·150 The Upanishads स एव सर्व यद्भूतं यच्च भव्यं सनातनम् ॥ ज्ञात्वा तं मृत्युमत्येति नान्यः पन्था विमुक्तये ॥६॥ 9. He alone is all that was, and all that will be, the Eternal; knowing Him, one transcends death; there is no other way to freedom. सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । सम्पश्यन् ब्रह्म परमं याति नान्येन हेतुना ॥१०॥ 10. Seeing the Atman in all beings, and all beings in the Atman (a), one attains the highest Brahman--not by any other means. (a) Seeing the Atman etc.-The first line in this verse occurs in the Gita also (VI. 29). The oneness of the Macrocosm and the Microcosm .hrough Samadhi is meant. मात्मानमरणिं कृत्वा प्रणवं चोत्तरारणिम् । ज्ञाननिर्मथनाभ्यासातू पाशं दहति पण्डितः॥११॥ II. Making the Atman the (lower) Arani (a), and OM the upper Arani, by the repeated friction of knowledge, a wise man burns up the bond. [Compare Swetaswatara I. 14. ] (a) Arani.—One of the two pieces of wood used in ancient times for kindling the sacred fire by friction. As by constant friction fire is produced from the Arani, so by constant meditation on the unity of the Jiva and Brahman the fire of realisation is produced, which burns off the bond of Nescience and restores the aspirant to his pristine ficedom.

·Kaivalyopanishat 51 12. एवं मायापरिमोहितात्मा शरीरमास्थाय करोति सर्वम् । स्त्रियन्नपानादिविचित्रभोगैः स एव जाग्रत्परितृप्तिमेति ॥ १२ ॥ With his self thus deluded by Maya or Ignorance, it is he who identifies himself with the body and does all sorts of things. In the awaking state it is he who attains satisfaction (a) through the varied objects of enjoyment, such as women, food and drink, (a) Satisfaction: Implying also the opposite, viz., pain due to undesirable experiences. [The Fug after it is Vedic. ] खप्ने स जीवः सुखदुःखभोक्ता खमायया कल्पितजीवलोके। सुषुप्तिकाले सकले विलीने .. तमोऽभिभूतः सुखरूपमेति ॥ १३ ॥ 13. In the dream-state that Jiva feels. pleasure and pain in a sphere of existence created by his own Maya or Ignorance, During the state of profound sleepwhen everything is dissolved (into their causal state), he is overpowered by Tamas or non-manifestation and comes to exist in his form of bliss (a). (a) Ignorance and bliss-these are the two characteristics of the experience in the state of