·DEDICATED
TO
ALL THINKERS AND ACTORS
OF
THE WORLD
To
ALL INYANIS & KARMIS
ОР
INDIA
BY
S. 6. V.

·17h healthy PREFANE LOK 12 The fåväsyamanishal, calleil also the Vajasaneya Samhitopanishad, forng the last chapter of the Vajasaneya Samhita of the Yajur Vedt. It is perhaps the only Upanishnu that forms an integral part of the Samhiti or Mantra portion of the Vedas. Other Upanishads generally form parts of the Brahmona portion of the Vedas, The Vâjasneya Samhita consists of forty chapters, the first thirty-nine chapters treat of sacrificial works like Agpihotra, Aswamedhia, &c.; while the last chapter gives the philosophy of all that precedes. According to Shankaracharya, this Upanishad should be divided into two portions, one addressed to the Tyagis and Sannyasins, those who have renounced the three-fold desires of sons, worldly wealth and fatture heavenly enjoyments: the second portion is addressed to those who have ench desires. To the Tyagis the Upanishad teaches in verses, 3 to 8, that the whole nniverse shonld be considered as enshrounded by his own self and not to be different from the Self, and that all things belong to the Self and are the Self, so that there should be no coveting of any one's riches. Those who do not realise this idea of Self, really commit snicide on the higher planes, for they deny the attributes of the Self and thus, as it were, slay the Self. All who are not Brahma-jaậnis are such slayers of the Self, and as & consequence they are born as Asaras. The term Agnra does not mean demon here. It means all persons, from men up to the highest gods, who have not the knowledge of the Sapreme Self. This is the panishment of those who have not realised the Self. The realization of the Self consists in knowing. That is, ito absolato and relative state. As absolate, it is inmntable and the only ·ii One Existence, all things and beings are its manfestations, or only reflections In its relativity, it can bo faintly anderit is stood only by comparisons and paradoxes, sach as swifter than the mind , the senses cannot grasp it, it elndes their hold, standing, it outstrips all, rooted in it, all the cosmic forces, physical, vital and psychic, energize the whole universe, it moves and ret at 18 motionless, it is near, yet distant, it is inside of all and at is ontside of all, such is the Sapreme Self The Sanyasın must enltivate the idea of the solidarity of the whole aniverse, there being no such thing as a separate indiriddal monad-the Self is in all and all 19 in the Self and is the Self Then the idea of dnahty vanishes, there exists nothing bnt one grand, pnre, omniscient, all pervading, all-controlling Unity Then the man learns universal brotherhood, and transcends all grief and delosion This is the bighest end of man, param purushártha Bat those who are incapable of elevating their souls to these transcendental regions of pare thought, should perform the doties of their Asliram and their position in life These daties vary according to the country, age and life of the individaal These daties can be learned from the shastras and scriptores of all nations The proper performance of these will confer a sort of immortably, resembling the immortality obtained by the knower of the trae Scif But there are four dangers to be guarded against by persons being in the world and performing their daily round of actions Sin and vice are of course oat of the question, all most abstain from these formance of what is known as virtuons acts there are anares and mtfalls Some think that their whole daty consists in praying to the gods (call them by any name, God, lları Allah &c.) and that a man must always contemplate the attributes of God Such persons may be called Upåsandradis or Derajaanis, others think that God can only be propitiated by works and not by prayers, lle does not want praises and lymas chantık, bat actire work Sach persons therefore Bre absorbed in works, founding hospitals, digging tanks, feed. ing the poor, and performing the well-known Jlaha-yajnás But in the per·iu Tlicre is yet another class of men who are neither for prayers nor for charities and works They say the great unbrown, the dulapral rıtı, from which all this tiniverso proceeds, ahonld only be studied and worsluipped.--their doctrine is that man should be one with pature and fulfil the purpose of nature They may be called worshippers of the do jadrata A fourth class of persons think that the worship of created natarc 18 tho lugliest object of life, their lugliest Weal 18 Hiranyagarbha, the aniversal life force Thcsc arc constantly absorbad in the cultivation of their psychic powers Rnd developing themselves loto great adepts Thus thesc foar types of good mcn--for all aro relatively doing good work may be represented as caltivating only one side of their pature to the detriment of the other Thas the first class cultivate only emotion and do not develop volition, the second class cultivate volition at the sacrifice of higher cmotion, the third class coltivato only reason by subtle analysis till tisey reach Prakritz, they are the great theorisers of the world, and the fonrth are practical Yogis The rewards of these different activities are different The life after death depends upon the ideas of the person Thus the first class of inen, go to the regions their respective gods after death The worshipper of Christ will find himself in u state where he vill sce Christ all around him, and 80 with the worshippers of other deities The second class of workers will go to the region of the Pitris the great ancestors of lamanity, always working, always active Tho fourth class of mea attain even in this life wonderful powers and can perform what are yolgarly called miracles, and the third clues of men reach Prakriti Laya, assimilation with nature Th18 19 the highest state that i man can attain to by mere forks without the knowledge of the Supreme Sol Zlys state resembles very much the state of Bluhti, bccausc being one with Naturc, he is free from all ordinary conceivable bonds The Sruti, however, condepids all these one sided activities, Bud advises mcu to combine them in their lives The teclinin cal names tised in the text for these four states are, Vrijd, ·iv Aridyd,--Sambhult andmasambhute The Sratı teaches that in combining these one may attain a state which approaches most closely to Juktz This partial Daktı much the workers obtaig, 23 reached Ivy the path called Dera jara The chief difficulty with all vorha lieg in this, that every work inevitably produces effects, therefore all Karma-kandins are tied down to the wheel of causation and must be born and reborn again and again The only way by wluch there will be absolutely no rebirth 18 by Brahma jnana Bat there is another state also in thich there is no re-birth, namely the state where the soul teaches the Brahmaloka There the boal will remain till the end of the Vaha-kalpa Tlus statc also, therefore, may be called & state from which there is no retorn (Anàyntti), of course this is & state of comparative Anarnıtı Now what 13 the sphere where the soal of the Karma-kandia will find tlits dinàrretti la this our solar syeten, te laom as creace teaches as, that the planets are cooling down and parting with their internal heat The time will come, though millions of years hence, when our earth will become a dead mass like the moon, incapable of sapporting any life The list orb to die ont will be the sun Thus the sun is tlie sphere where the soul must go in order to attain to thic Anarritta From the son to the earth the connecting liok is made by the rays of the sap heat, light and chemical and The soul to approach the saa last croag over tlus bridge of light throro across lettrcen the sun and the carth--tbus 19 called the Archınadı mdrga To enable Ium to reach there, the soul prays to tlic presiding deity of the sun called the Satya purusha it is the lugliest mani. festation of tlic Self Thus Parnsha is not visible to ordinary mortals tlie photo pliere of the sou the reil of light, effectaally conceals it. Molera science las not solred the mystery of the qun, it has analysed only the rays that reach tha cart The existence of beings in the san sbomog etberal Wies, thongh son 1196 like a fiction, is not improbable After dcatlı the souls of the good are clothed 19 au etherial vital rays ·body and rise to the son, the plıysical body and the Linga Sarıra being left belund The playsıcal body is consumed by fire, the Linga Sarıra 18 dissiprted and dissolves itself into the Unuersal Life Force called anıla or Hiranyeyar bha ]] therefore what goes to the solar sphere is the soul clothed in Karana S'arira This body persists thronghout ages and 18 not slaken off until one attains the supreme huowledge This 18 a short risumu of the doctrino taught by thus Ursuad ag explawed by Sri Sliaularucharya The question wluch the reader will naturally ash 15, whenco docs Shanhard read all these ideas into this simple ont grand peroration of the Yajur Veda In 6zswer, we would refer him to the Commentary translated herewith IVhether it will satisfy him or not 13 anotlier question This Uprnishad, llowever, hias been gaderstool in a partially different way bi Sri Amanticharya According to him it does not teaclı tl it the renonciation of works is the only ineans of emiancipation For salvation there is only one way, painely knowledge of God But this knowledige does not manifest itself or urise in the heart of a man polluted by sin To remove the tuint of sın, it is absolutely necessary that Karmas should be perfornicd The doing of Karmas without any hope of obtain- 1918 rewards the performance of duty becanse it is dnty, without any iden of gnia-s the only merns of purifying the heart The ticart being th19 purified, there spontaneousli arises in it, or it 13 fitted to receive, the knowledge of Guil The acquisition of this knowledge is thus the second stage of (leveloment The third or God vision, the direct perception of God not only theoretically Luowing bus attributes, but piractically seeing luim, is tlie next stage The fourth stage 18 einincipation which no longer depends 17jon lutann erection, but ipon the grace of God lot that even the first three stages depend upon human exertion for there crea one mast constautly pray to Gol to lielp lini to perform good works to cleanse huis heart and open his eyes to see Elim Grace, Disine grace, 13 the last word of thu ·Upanishad as the final proper shows It teaches the har monious blending of daty wità devotion and the cultivation of a spirit of reliance og and complete resignation to the will of the Almighty Iet my readers choose between Sri Shazhorecharra and Anantuckurye as their son's mar prompt GEAZIPUR THỂ TẨY LATOP 30th December 1894 مسلم ·* 2A पचवटी पुस्तकालय पचवटी पुस्तकालय OMI TAT SAT IS AVASYOPANISHAD. SHANKARA'S INTRODUCTION, THE verses " Tsárásyam" are not employed in ceremonial) works, (Karmas), because they rescal the true nntare of semá which is not the completion or resaltant of (any sacrificial) vorhs The true nature of Åtmá is explained by words like " purity," " untouched by an," " unity," " invariability," "incorporeality," "all-pervadingness," &c, to be taught hereafter. And this trde natare 19 contradicted by acts, hence these verses are inapplicable to sacrificial worhs, An objector may say cannot these verses, by establishing the trne nature of demå possessed of these qnalities, be taken as condaeing to the completion of an action either as generating, or evolving, or attainiug, or parifying, or in the shape of actor and enjoyer? This is answered by saying that all Upanishads only treat of the trae nature of Atma So also have the Gitás and other books treating of Joksha-darna this object in View Therefore, considering Atmå ng more than one, as agent, as enjoyer, &c, and as itupure, as touched by sin &c, have there bcen ordamel sarcoas ceremonial works to be performed by worldly intellects He who desires ferits of action, visible fruits like the attainment of Drakmi's power (Suvidhis), dc, or invisible feuuts like Hearen, can, and who thinks himself entitled to gjerform sacrifices by such notions as “(an a twice-born, I am not born blu, or hnuch-bucked, Lc, wlick disalify one from jurforming suctificos,' sich person slioull be engaged 11 sacrificial worls, so say those who know tle fitness of xersops.

·Tlierefore do these serses, by revealing the true natore of Åtmá, by removing the inpate igporance as regards the Atmå, give risc to the complete knowledge of the anity of Atmd, which is the means of destroyłog sorrow, delasion, le, the attribates of the world Thus, having described who is a fit person to study this science, het is its galject-matter, what is its relation to the preceding parts, and woat is its necessity we bliall now briefly explain the verses themselves. ANANTA'S INTRODUCTION Salutation. (J) I tole refoge in Jar who 19 the one only subjectmatter of all the Vedas, who is the crest jewel of all Gods, who is infinite as regards space, time, and attributes (2) In this fortieth chapter of the I ajur Veda, is the investigation of the Supreme Self by those transcendental attributes which free bup from grief, sorrow, and delusion This chapter beginning with Isárásya has no applicability to sacrificial works But it establishes the trae natnre of Atmå by its attribntes of parits, unity, antainted by 810, Itcorporeality, all pervadıngaess, and the like It reveals the trae form of Atma to a person who has fitted himself to receive this teachiog by having first purified the loner orgaa with the dae performance of all ordained daties, and it thereby removes Ignorance, the mother of grief and delaston, and shows tbe true form of the Self Thus & ill we show its fonr Anubandhas, tiz, the subject of the treatise, its olject, ats relation, and the Adhikari Of the verse Isáväsya, fc, the deity 13 Åtmá, the metre is stuuskuup, and its Riskt 16 Dadhyan Atharran The seer, with the intention of impartiog petrnction, addresses the following verses to his son or papil, seeing that he, the son or papil, 15 n fit Adhikari, by reason of being purified by the Pasfentory CET COOnits of Garbhadil ån and the like, ling studied the Vedas, has begotten 2009 has performer sacrifices according to liis meaus, is fice from sju, 18 free front ·3 desires, is endowed with the virtues called Puma and Niyama, is a sincere seeker of liberation, and bus approached him, the teacher, for the sake of learning. SHANKARA'S REXDERING. 1. By (one's own Supreme Atmd as being the inner soul and) Ruler (of all), is to be clothed all this whatsoever that existeth in the world, (since these are all false appearances, the Atma being the reality). By (the realisation of) this idea), (the unreal world of itself will be renounced). And by (80) renouncing, (and knowing that thy Álmd is the God) shalt thou save thy soul. Covet not (nor entertain the desire of possessing any) riches of any one. ANANTA'S RENDERING. 1. All this is dwelt in, created, preserved and regulated by the Lord, all that existeth in the world, whether it be perceptible by the senses or known through revelation, Therefore, enjoy thou all things that have been specifically allotted to thee by the Lord according to thy merit. Covet not more than that, for by so doing, thou rebellest against the will of the Lord that hath fixed thy destiny. This being the case, whose are the riches, but the Lord's ? Shankara's Commentary. 1. Isärasyam, 8°c., Isã is the iostrumental cose, singular number of the naun Ruler,' from the verbal root fra; It is equivalent to Is-ità, the Supreme God, the supreme spirit of all. De verily rales (ishte) all, being the Atmå of ait crcatares, by His- being the innost Self. By Him, i boy ·by one's own Self, by the Lord (1 sâ) 18 to be covered (rusyam). What is to be covered ? All this yatkınchidam sarram) The word yatalıncha is an archuc form of yatkınchit, meaning whatsoever Jagatyám in the worll Jagal--moving All this should be cnveloped by one's Self, which 39 the Lord, : e, Tith the thonght of this lughest trath, tiz, "I am all this icing the most Self of all" By himself, which is the Highest Self, should be covered all this false moreable and immoreable Forld, as sandal or agaruh its espeet scent corer or perfumes the bad smell prolaced by putrid matters in water, by overpoweriog the eul odour similarly, also by contemplating on the eternal verity of Self, is removed the false notion imputed to the Self that it is an agent, an enjoyer, &c, canging the idea of duality, and prodacing in this world the varions modifications haring name and form and action The word "world" is here illastrative, meaning everything that exists So also 19 a person who contemplates on the Lord as Self fit for renonncing the threefold desires of possessing sons (wealth and heaven), and he is not fit for ceremonial works. Tena tyaktena--by renouncing it (the word tyakta=tyaga) A dead son or a servant may be said to be tyakta, or left, as there 18 a vant of relationship to the Self, but it cannot save the Atma bnt it 19 by renunciation (tjága) alone that it 15 saved hence the word tyakta (left) here 28 to be taken as equal to tyaga (ronunciation) and not literalls Bhungıthah = pålayethah, do, meaning "thou slonldst protect, or protect thon' Thon having reuonnced all desires, coret not (má gridhah) 1 €, be not greedy, ie, do not entertain thoughts of neqairing Vealth Kasyasreddhana-do not desire to obtain the property of any one, whether of a stranger or thy own The word said in the text is an indeclinable nged &s & mere expletive withoat any meaning have a meaning in this way Do not covet, why? Kasya. surddhanam-whose is the property, : (, no one can have property that one may covet (stid having the force of An roterrogatore) All this is diná only, by sach dirino Or it may ·5 contemplation, is everything renounced, because all this belongs to the Self only, and the Self is verily all this Therefore, covet not these unreal sabstances 1 is abore" Ananta's Commentary Isá is a verbal root meaning to enle , adding to this the affix krip (the whole of which affix gets elded), we get the none of agency Ts (nom s ), merdog the Ruler of all, the Sopreme God? Re, verily being the soul (Atma) of all creatores, rales (ishti) all This whole universe proved to exist by reason of perception, shonld be enveloped by Lim-the Roler, the Supreme God, the Self The word růsyam comes from the root (TT) to cover (adadı class) the affix njat is added to this root by Sutra III 1 143 of Panini, and the indicatorr letter n of the affix mahes the word so derived to have the circumflex (starul) accent. All is to be covered by lim 1 €,18 pervaded by Him As the Srute says "He is below, He verily “The Narayana stays peryading all this both in and oat,' &c or the word rusyam may be derived from the root tas 'to dwell' (thuadı, class) when the meaning will be--"all this is dwelt in (tasıtam), e, prodaced, preserved and regnlated by the Ruler, the Supreme Brahman" Thas the Srut says “He from whom all these creatures are born, and by whom all that are born remain alive &c " "He who controlethallthis, Meis the inner controller the Immortal, &c." Not only is the nniverse haown through perception to be so enveloped by the idea of the Roler, but also the whole cosmos in its concealed state as well, and therefore the text says yathncha "whatsoerer" That 18, whatever exists in this world, though not perceived, but proved to exist by Scriptare The wensen that the whole 177178764, yuvable ud WTable, perceptible or imperceptible, has been created, preserved, and regalated by God For this reason.enjoy' (bhanjuthuk) thon, i e, experience thon all enjoyments (anfferings) that have been thrown out (talta) or allotted or ordained to thee in ac. cordance with thy destiny by Him (tena) the God Be pot ·C greedy for more than fint 19 so given The word gridlak comes from the root grdhu to be freedy,' to cofet (Dirade class). That is covet pot thon, 1 for renounce the idea from thy heart "Olet me have more than what I have got,' be cause ench an idea or wh of thine is alortive, simply becanse thon art under the control of the Supreme Spirit (who has allotted to thee thy full measure) Dhen tlus 13 80 then whose are the nches? That 18 of no body the riches all belong to the Lord The particlestad 18 interrogative For thus the Srut declares. He is the controller of all this He is the commander of alt Te reigas over all this a hatsoever that existeth ' The purport of the whole is that dispassion (Parrígya) should be cultivated by the thought tliat the Procipal Giser 13 God only and not any other living being who is temporarily invested with the proprietory relation or title SHANKARA'S REYPERLING 2 (But if thou art not capable of renouncing, then duly performing merely here these sacrificial works, like Agnihotra, Lc, as taught in the previous chapters) desire thou to live for a hundred years. In this way (0 thou who cannot conceive thyself to be the Supreme Spint, but thinkest thyself to be human), wilt thou escape the taint of inauspicious works, there is no other way of preserving one self from inauspici Ous works ANARTI'S RENDERING 2 Performing sacrifices without any motive of reward, wali thou to live in this world for a hundred years, never renounce works for thy salvation lay in thus doing thy duty There is no other way to salvation for works performed with the object of gaisuns ·ना राय ** 7 salto tidherage 6 Konds likė Kamya works.: byla they are the listruments of salvation that yourity mind. Shankara's Commentary 2 Thng should the hnower of Self, by renouncing the threefold desires of sons (wealth and heaven), and by devotion to the realisation of Self, protect (or save) his Self this is the sense of the first Vedic verse. Now for that other pergol, who on acconnt of non-knowledge of Self is incapable of appre. hending or conceiving the Self, the second verse teaches ag follows --Kurtannera, tc-by simply performing the sacrificial acts, such as Agnihotra, de, let him desire to live (piisket), for a hundred years (samah years) forthis period lias been asceta tained to be the average age of man He who is desirous of living a hnndred summers, vorily must perform sacrifices; this is ordained by way of explanation By sach methods, in thec (train), i to, to thee ( man who art desirous of logs who imaginest thyself as a mortal, from this (rinh), re, whilst engaged in the perforınınce of sacrifices like Agnihotra, fc, from the present method, there is no other method, by which ininspicions deeds should not besmear and contaminate thee This is the sense of the words kaimana nalpyale Thorcſoro let him desire to live whilst performing the sacrifices ordained by Scripturca, anch as Agnihotra, &c. How, again, is this meaning deduced from the text of these Nantras, which say thrt by the first verse is tunght the devotion to knowledge (núna) for a Sannyász (who has renounced all desires) and by the second rerse 19 taught devotion to sacrifices (Karxa) cor ans who 19 incepahlo of raww..cuction To this e Tepls, by asking whether yon do not remember the anjing that the opposition between znána (spiritual hnowledge) and Karma (sacrificial acts) is as instal.cn as a monntain Herc also (in this Upanishad) 13 mentioned that lie wlmd desires to enjoy hfe, slonld perform sacrifices, whilst renouncing everything is mething it over with the idea of God, oue should save his soul, and not ·coset any one's wealtli 8o does the last of Sannyået (16- nunciation) teaclı"Let him not covet life por death, let hin go to a forest" this is a qnarter "Thence let hi pot Tetorn" this is the commandment of Sannyasa The Scriptnre tells us also concerning the different fraits of these two (action and renonciation) Thas, in the Taittaniya Upadishad, we find * Verity these two Paths are as old as creation, fret the Pata of Actron, decordis the Path of Sannyasa the road of resigna. tion the renunciation of the threefold desires Of these two, the Path of Sannyást is the best Rentociation Terly leads to beatitnde" So does Lord Vy&-a the Yedácharya express it as his rell thought out opialon to his son i 11 There are here two Paths on which the t'edat are based, first, the duty that leads to devotion and action, second, the resignation action" Tre shall show later on the various bab-divisions of these two Ananta's Commentary 2 Now in this verse the text terches that the scriptural daties should be decessarily performed in order to obtain purity of mind (chuttam) Kurcan de Destre thoa to live for a hundred years that is for the dnration of a hundred summers, in this world, always performing sacrificial works like Agnie Iotra, &c which are regular works performed without any special destre (rishka mr) and are therefore, causes of libem. tion The word jyrvishet is in the third person bnt it alonld be construcd in the second person in cousonance with the foregoing context or it is probably in the thurd person as a tespectful way of addressing expuz ralent to Dhardr guishel, may your bonor desire to live' The mesure of human life 13 a linndred years therefore the number inndred 15 eraployed It 18 put in the accusative case becan«e it denotes the duration of time ud Pauniit 3 The ene 29 that one slould erform the scriptural Anties to the utmost of his abilities no 1 slionld never abau lon them For thns says the I ord ja thie Gita • Let this might be to perfon works oolr and not to look to their frmt, be pot thou a 12307223 to the fruition of ·9 sense 18 TrorLs (by desiring rewards) let not thay couvictions be topards the pon perforinance of works” (II 4 ") so also, " He who performcth works (like a servant) simply to please God, withont any attachment to those works (by the potions that I am the agent, &c), he is not tainted by works, lhe a lotas leaf (which remuneth onwetted) in water" (Gitu, V. 10) "Tray. 18 In the locative case in the text, bnt it is an archaic nee, being equivalent to "tara" thy (6th case) The phase "eram hay" is an elliptical sentence There should be shipped the words muktır aslı" for thee thus performing sacrifices and desiring to live, there is deliverance" Tbe that there 18 no other method than this by which deliverance can be obtained As there are various methods of obtaining herven and the fthe so there are not various methods of attainment of deliverance (muktı) the melns to it is one only The purport 19 that salvation is obtained by the parification of the heart., resultiug from the performance of works done with the notion that those are all for the sake of the Lord, and are all offered to Him If it be objected, how can works lead to muklı, 19 vorhs most necessarily fructify in some fatare time,' we reply, in the trords of the verre, nalarmalıpyatenare such works do aut tuint the soul That is works done for the sahe of salvation (mukti) will not besmear (lupyati) or bind thee, O man! The sense is that the effects of Karna vill not bind thee, cyen thongli thon be a man only, when thon performest thy proper duties without any thought of reward but rerely worshiping the Lord Because socl works exhaust their force in the act of effecting the purification of the herrt, which causetli salvation T'or thus is it said Now these two are the wave on which all the Vedas are based, namely the religion of worldly activity and that of cessatiap of works " SHANKARA'S RENDERING 3. (But) those who are engaged in Kamya works, and thus are) slıyers of Atma (by causing constant 2 ·10 rebirths, those ignomnt persons) on dying go towards the worlds of the suras, 1.6. (where dwell all selfi-h. worldly-ıninded souls),--regions covered by the dease durkness (of ignorance). AXLA'S FENDERLO. 3. Those who kill their má by ignoring its existence fall into the round of transmigration, and go to regions covered by the den-c darkness of ignorance, and are born as those who do not know tlic Supreme Self. Slanlara's Commentary. 3. Now this third verse is commenced in order to censore the ignorant. Asuryah (literally belonging to Asuras), evcu Decas, &c, are Asuras, so long as they have not realised tha state of the Supreme Self, tlic non-duality. The lokáh or births appertaining to these Asiras, (be they Deres or Demons), 1$ called Asuryah. The world ndma in the text is an cypletire particle The lolok--where the fruits of Karmas (merits and demerits) are perceived (lo+yante) or seen or enjoyed 19 called a lola, i e, birth, Andhena-by ignorance in which nothing is visible, by darkness : derta-corered Tápecto those births ending with minerals. Pretye-having left this body, Adhigachkant: they go. As is said in the following Sruu (Kath II. V. 7.) "some coter the womb again after death for assuming a body, others go inside a trans according to their deeds and according to their faiths," Mc Ke Atmahanth - who kills the Selfis culled Atmakanah : Who are such persons" Those who are norant. Hos They always agnore their Self, Lecause they deny the Self whilli is ever-existing, owing to their guilt of Ignorance. The common or ignorant people are called Lillers of Self, for to them the effects and nttributes of cier-existing ilmi, such as the consciousness of pou-decanj- 1 ·11 ingness, immortality, &c, are already non-existing or dead Therefore, oning to the son of killing the Sulf, tre they roborn in the world, Ananta's Commentary 3 Now in the third verso, the Sruti censures tlose persons who are addicted to the performance of sacrificial worls with special motives, such as obtaining a son wealth, heaven, &c “Asurya &c"—thosc persons who are hullers of Self (Atmahanal), Trho kill their Atmá by putting it iu relntion to the chiz of transmigration thus causing coutinnal births and deaths, who are not wise, who are aldheted to Kâmya works and hence are murderers of their truc Self-snch on dying (pretya), go to those regions (tclolan) The word abhi in abhigachchhantı has the force of direction Such persons go touards those regions that are they? The regions appertaining to the Asura: (assuryah-asuranám zme) Those who delight (ramante) only in physical life (asu), riz, those who are devoted to the nourishing of their lives merely, the ignorant, addicted to seasnal pleasares, nre called asuras "hifi cnjoyers" Wliat sort are those asurya regions They are covered (arritak) Tatlı blinding darkness, that is dense ignorance The senso 18 that such persons, on account of the preponder'lace of ignorance, and pot hnowing the Self, tahe birth and die Again and ngun The Lord lias gud in the Gita (II 51) "Tho wise renonacing the fruits born of work, being filled with the true notion of the identity of all, becoming free from thc bonds representeil ly births and deaths, even wlule alise, rench the immntable state" So also ( XVI 10) “Minds confised by many falsc allurements surrounded by the snoro of delusion, absorbed in the enjoyment of Insta, they fall into unholy hells" Thercfore, worshiping God by the performance of datics ordained for ones particnlar caste (rarna) and statc (a am) with proper ritos, and being purified of internal sits throngh His grice, he will get zarrágya (clispussion) and will know the Self, and thins will become liberated Thus 19 ·12 7 the sense of thus prccept Thng the following Sritis al•o show that the knowledge of Brahman is the only has to liberation The knower of Brahman attains the Sapreme" “Knowing Him thus, one becomes immortal eren liere, there exists no other for this " "Thas thy liberation as assured, there 18 30 other ray," de What the nature of that Brahman is is explared in the next Terse SOANKARA'S RED DERENG 4. The Atmd is changeless, motionless and one (in ats absolute state, but in the sphere of relativity ) 16 14 surfter than the mind, the senses cannot grasp it, it eludes their pursuit) ind it goes in adı ince of them these senses muy run fast, it outstrips them, itself all the while remuning motionlese Being the primeval Force, it sustains all the functions of nature fanmate and inanumate) AVANTA'S RE\DERING God is fearless and one, there is nonc curl or greater tlian He, and He is the one inner consciousness of all, Ho is swifter than mind since mind annot com prehend Him, Gods like Brahmi, gc, do not know Ilim completely, He is the cause of the Univer e, He is knowledge He, like the mind, outruns all other. He 18 inconceivable. Remaining in Him and supported by Him, the 1'd ju maintains all works, He is the Life of the Life I'orce Slanlara': Commentary As on account of killing the Alma the ignorant fall into rebuths so on the contrary (by the preserving of the same) the wise get alvation and they are not killers of Sell What the nature of that Atma or Self is, 13 now described in ·13 this yerse. Anejat na-ejat The term ejat (participal nonn) comes from the root, or 'to shal e' Shahing is motion, or change of one's own state That which is devoid of such shaking, which always retains one's forni, is said to be arrejat or aoshaking Tliat is also ekam, or one among all creatures. It 19 yarıyah or swifter than manas or mind which 1128 the attribntes of donbt How are these two opposite attribntes predicable of the same thing? lor in one place you say it is fired and immovable then you say it is swifter than manas There is nothing wrong in it These opposite attributes are to be adjnsted by applying them to the Stme in its two different aspects—absolute (nır. upddhi) and conditioned (tcpádhe) When viewed in its absolate unconditioned form of Parc Self, it 13 and to be nomoving and one (ancrat-ekam) The swiftness of the mind is wellknown to nien, as mind (manas) or antal karana (or interval organ) having the attribntes of imngination (or will) and donbt, becaose it 18 joined to condition or upadl , even while dwelling here in the body, can go in imagination to distant Tegions lıl e the Brahma loka in the space of a second In spite of the mind going to the Brahma lokas so swiltly, yet the spiritaal consciousness is already there, as they are the reflections of self conscionsness, and are included in it, hence demie 18 swifter tur mind Marnad derah —the scnscs like thc ejes fc are callecl dera as they allamiae (dyotanat) the mind Tlie senses did not attain (apnuran) the truth about Self as described above. The mind is stifter than these (senses), becanse mental operations precede all sensations Even a dim reflection of the Self never becomes an object of perception to the senses Because of this swiftness it las gone (ars/at) in dvance even of the mod because it is allpertaling uka space That Lomt 's all pernodungwarud of all the qnalities of the world, and by its own absoluteness, by its own form which 15 withoat action it appears as if it has conditioned all the modifications of the world, as seen by nodiscriminating, dnll persons, and being one, it appears as if it is reflected in each body ·14 Therefore, it is said tadal áratak-It runs frat, an jún - other than itself, riu mind, speech, senses, dc, atjet gocs 78 if, besond these (it rans past tliem or surjncees them), The idea that motion is an appearance, not a realita, 3s shown firsther on by the text itself 7 that itself scrile remarang stationery, and nithont achon, lasmin- in it, e, in this dima, in this Erer-Intelligent Matanstä). that which moves (grayatt in the firmanent (wélari) urmelr l'aju the susteider of all life, the source of all actitity, in whom are contined as products 1ll these effects and cances, (or means) lıke varp and woof, tint which is called Sutrutma (The Thread Soni) who is the Regulator of the whole tirerse He 19 mafartscú apal means ncts, or the fonctioning of all living beinas, as well a« the set of illamining heating, burning TIDIOS, Ce, of fire son, clouds, & dadlat-sopports or regulate Thine other Srutis teach the same thog a *throngh fear of this stmi, the vind blons. The melding is that all changes of causes and effects take place in the sabstrathm of all, the Erer Intelligent Self Ananta's Commentary 4 Ancat, cc The metre of this verse x Trusitup anejat comes from the root rym to shake' (llrlidt), that which docs not shale 19 called anal-anhaling, refintles. Somc translate ancjat as equalent to achalat, on morius bat by this construction the subsequent line at svifter than mind? will contradict it. Morcover, finrless '14 the proper translation, “3 another text sasa Bralman 18 rindecaring, immortal, and free from fear Flam --One, having ho one otul to kini, or above Him lor care the Srut in Sec sratara (c - There is not seen zorthing that ve either equal to Him or abore llim * Or He is one by being tlie Inmost Soul of all, aod leuce called con áno-ghana-cobec1014- ness as if solidified--that 18 all sentiency Tor 875& tbe Sruti --One Go fttdden in all creatures, all prcvading the intcr conl of all belong Haraeo nariya —inind i known to ·15 bc swift Hc 18 swifter than mind even Ile who lins swiftness is called jaza-rat lie who lns a greater swiftness 19 called jadi jah the affii rat (matup) is elded when the comparative aflix 407 is addud (see Panin V 30) Tho swiftness of the mind is seen from the fact that, remaining in the body, it can travel in imagination to the remotest region of the Brahmr lola Brahman 18 prored swifter than iniad becanse mind even cannot rcach it Moreover, Gods like Bralma and the lihe did not reach thus Brulman, a e, they did not completely comprehend the nature of Brahman According to some, the word dera meins the senses, it being derved fron d jotmun, that which illamines The senses like the eyes, &c, do not reach Flim, that is, cannot make him mmfest This explanation useless, as it) 15 contained in the saying that mind even cannot reach Him (when mind, the synthesis of lil the senses, cronot reach Him, it follows is a necessary corrollary that other senses also cannot reach Him) Purzam—He is the first, being the cause of the whole As the Sruti declares "From whom 11 these creatures are born &e" Arshat comes from the root risk to go,' (gate in Sansirit means knowledge 2130) therefore, it meras, knowledge Thas declares the Srute -Brahman 18 Truth, Luowledge and infinity Tlie text further declares another trascendental attribute of Bruk man, opposed to ordinary experience, as tishthat, &c. Reu nutag stationery (tsiti atr) in its own place, it rnns («lharatah) goes quickly because it is all-persuna, ind living outrun (atitja) or surpassed the others (ansan) namely the mud and the like, it is still stationary In other words, its powers are inconceivable Farther matarsku or rá gu'the force currents', so called becuse they grow or more about (slayali) in the firnımcat (matrithe mother space) Scayatı comes from the root tu 0-$17 (Olt uli) to grow, to go In that Brahman, the l'aju sustains (sladkáti) all forks (a pak) Apal, hiterally "rater', is a name for worls produced from cause and eftect these are contained lıke the worpend woof of u cloth in zaya, hence called also the Suta—the threrd, who is the director of the n lol luiuniverse ·16 verse, who sustains all Life, who is the motre power of all That Váju, the cosmic energy producing activity in all living beings, docs so becrusy, it has for its su tratau, thc Brakman In other words l'ayu, w ktch is the Life of all, is itself verified by that Brakman for thas says the Srun, " throng! Jis flar blows the Vaju, gc" Or the meaning may be that apak means that by which are obtained (apyante) pleasures and paros, throngh works It is derived from the root åpnot by adding tho affis korp, before which the long is shortened In Him (Brahman) are placed (ondhate) by matarisrt or Vayu, all works like arcrifices fire offerings &c That is, the works of all creatores are capsigned to Brahman or stored np in it. Thus by the following miutra, of the aur Verla Detagatu rido gátum eitta gátumrla manaspata imam, ill works are pirimarily consigued to l ayu or cosmic energy in its diferentiated and homogenous forzas and the l'aju in it: tors consgos all those works to Brahman therefore Brahman is the supreno substratam of all works like sacrifices, fire-offerings, &c SushARA'S REXDENING 5 It moves (1. € appears to do so), it does not move (as a matter of fact), it is far off (e to those who are ignorant), and it is also near, (c to the w1ee), it is inside of all, and it is outside of all, ( e. all pervading) ANTI'S RENDERING 5 llc sinh co tlic guilty, le mies peace to the virtuous, lle is far away from the unus, Ho is nur to the w220, IIc is 111side of all this world, and He is even out-xde of it. Or God, 19 manifested in nature, moves, as all animate creation ; jet He does not more, bemg mountains and bull-, He is far away, as sun and stars, He is near, is the cirth, HIC 1, within all, as the antar yamı, Hy is out idc of all, as llesa.

·17 Shankara's Commentary 5 “There is no tautology in the sacred hymns", being a well-known maxim, the sense of the above verse is again repeated in this yerse Tadejatz—that Self, Atmû, which has been described above, ejati, moves, tadmaad that venly, naijatı, does not move from itself, the sense being, itself immoveable, it appears as if it moves Díoreover, taddure, it is far away, it is as if far away, becaase it cannot be approached even in hundreds of millions of years by the anvise Tadcantike (thus word is composedl of three words) tad u antike—it is verily near, not only is it far away, bat it is near, because it 18 the ultimate Self of the wise (nearest and dearest to them) tadantarasya sarzasya, it is the in most of all these As another S'ruti says «That Åtma which is in the interior of all " "Of all this—" of all this universe having name, form and activity, Tad u—that oven is ontside (vakyatah) of all this aniverso on account of its all-pervadingness like space, being extremely subtle, it is in all ["On account of its pervadıngness, it 18 oatside of all, and owing to extreme subtlety it 19 inside of all, then it cunot be always one anchangeable essence" to remove this donbt the commentator says ] it is always constant, becanse another Srutr teaches, “It is as if a solid mass of consciousness with no TOOID inside or outside Ananta's Commentary These mysteries are not grasped by the mind by being told once only, therefore the purport of the last verse is again repeated in this mantra, Tad, &c The metre is Anushtup That above described Atmå moves or shakes, and does not move or shale By itself it does not fea becatise it is fearless, bnt owing to dallness of F1810D, it appears as if it shakes with fear Or the verb cats may be talen in its causative sense, equal to ejayatı He shakes the evil doers with fear, and so also lie does not shake the doers of good deeds with fear For thus says the Gitd (III 8) "To save the good, to destroy the evil-doers, to establish religion, I become manifest in various ages" Moreover, ho 13 far off in a dis- 3 77 ·18 is f&T away tant region, and he venly is near, because he is all-pervading Or he is far away, because the onwise do not reach him even in tens of millions of years, and thus be appears as if he He is pear, because by being reflected in the hearts of the wise, be 18 as if he was pear He is not only far and pear, but He is even within all this Ozirere consist- 10g of name, form and action and He is eren outside of all this, because he is all-pervading like space (Arasa or ether) For, says the Srut—"The God stands pervading all inside and outside » Or this verse is capable of another interpretation In the prenons verse, Brahman was described as canse, in this the same as described in its effects Thus that Atma mores, a Eng whilst existing in the form of log creatures it moves It also does not move, whilst existing in the form of inert mat ter It is for off, as existing in the form of sors and stars It is venly Dear, as remaining in the form of earth, &c IIe 18 within all this animate creation in the form of the innercontroller For thus says the Srut: “He who dwelling 10 Intellect (cynana) 13 within Intellect whom Intellect docs not know, whose body 13 Intellect, who from within roles Intellect, 13 thy Soal, the Ioner Rnler, the Immortal" (Br A Y 7 22) He is ootsida of all this universe because le esists in the form of Time As says the Srut “The Purus) a in the form of all-devonring Time exists in and ont of all” The sense is that all the fimte cumate, and animate crest10n 18 Brahman only "A person who worslups this does not, after death proceed by the path of light, &c, as the others do because he even here has obtained Brahman, he attains Brahman" &c. say the Srutis Tadoanh ke is compound of Tod + + + antike The u 13 aprılla, and onght not to be compounded according to Panini, bat the composition takes place by the roles of Praltsåkhya SPANXARA'S REVDERNO 6 He who beholds all beings (from the most subtlc unmanifest down to the grossest inert matter) in the ·19 Amd (as not being separate from the Amd) and (who beholds) the sitma to be in them all, despiseth naught (because he so beholdeth). ANANTA'S RENDERING, 6. He who knows that all beings exist in God only, and who beholds the God in all beings, does not go to disgusting states, but becomes liberated, Shankara's Commentary. 6. The ascetic or one anxious after emancipation who sees (paśyati) all objects (sarvadhuta) beginning with the unminifested mulaprakriti called atyakta and ending with the grossest minerals, in his Self only (atmanyera), that is, does not sce anything else than hís Self, and who sees in all those objects his own Self (sartebhuteshu chátmanam), his Self being the Self of those objects by its Self-hood: thinking thus:-"as of this body composed of causes and effects, I alone am the witness and cogniser of all perceptions, though I am pre and without any attributes, so in this very way by myself I am the Self of all creation beginning with avyakta anmanifest, and ending with the minerals"—he who perceives withont ang distinctions the Self in all objects, by that (tatal) very realisation or perception, does not despise (cujugupsate) any body. This (the statement that he does not despiso any body) is merely explanatory (prapta anurada) as necessarily following from tho foregoing statements. Because all hatred and contempt arise from the false perception of a thing as separate from Self; but when one sees always the pure Self, for him there crist no other objects which can cause contempt. Thos the non-bating becomes a necessary corollary of the foregoing propositions. Ananta's Commentary. 6. The Sruli now tells the mode of worship, Yaslu, &c. The metre of this verse is Anushtup. That person (the above ·20 described adhikari) who sees all creatures, beginning from the anmanifested mulaprakrit down to inert matter, all ani. mate and animate creation, in the Self (the sign of the locative case is dropped in app, wbich 19 equal to amata); 1 ¢, who knows that all creation subsists in Brakman alone, and who again sees the Self in all creation sach a person by reason of his $0 seeing, does not obtain the disgusting state (ripugupsate gugupsâm áproti) That is, he becomes liberated Jugrepså 18 eynonymous with 'cengore," "blame,' disgöst,' 'Teproach and ignomay' It is formed by adding the de siderative affix (san' to the root gup, bs III 1. 5 (Panini) the sense of the root not being changed by such aflix This mantra has the same sense as that copyeyed by the following teaching of Srihrisla —"He who secs me in ail and sees all things in me, I shall not destroy him (e, I shall not be absent from him), nor shall be destroy me (ie, he shall never be out of my sight), Gutá VI 30" SBANKARA'S RENDERING 7. When 3 man so beholdeth and perceireth that all beings are no other than the Self, and realiscth the unity, whicre is delusion, and where is grief? AVANTA'S RENDERING 7. In that state then a person knorts that God is One and existing in all beings, and when all beings. become ts of the Armd, in that state belolding the unity of the Arme, for lum there is no sorrow or delusion, (the chains of audya are cut asunder) Shankara's Commentary 7. That very purport is taught by the present verse number 7, beginning watlı yasmin, &c At what time or in what Self as described above (for the word yasmin, meaning in whicb;' may refer both to soul and time) all these objects (sqrtarz brutáni) become ns Atmá only (Almane Okul), owing to the realisation or perception of dime which is the suminum bonum ·21 1 the Great End, owing to the fall knowledge (ovánatal) that the Acmd alone is the highest object then (tatra), a e, at that time, or in that Atma, where is delasion and where is sorrow (Komolah, Kak Soka)? (Because sorrow arises from not kuowing thio Almü which is extreme bliss per se, and consequently untouched by Borrow It is owing to this igporance that one says Ohi I am killed, Oh! I have no sons' Oh! I have no fields: This 13, therefore, why he desires to have sons, &c, and in order to have such acquisitions he 19 anxions to propitiate the gods, not seeing that Atmd is anity Therefore by the process of anzaya and dyatıreha, realising that sorrow, &c, are the effect of ignorance, when this Primordial Innate Igno- Iance 13 removed, there results the completo cessasion of all BOTTOW, &c therefore the text teaches that it is right hnowledge which conduces to cessation of Sorrow In the Sushur ple state of dreamleas sleer, thoagh there 19 cessation of sorrow, yet the root of sorrow still remains, it being merely a laya state Therefore the commentator says J Sorrow and delasion arise from the ignorance of the sced of desire and action For when one sees the Self as anity, as perfectly pare, like the all embracing sky, where can sorrow or dela son be? The sentence 18 pat in the interrogative form for emphasis, meaning that sorrow and delusion being the result of agnorance become imposible when true haowledge arises This verse shows the complete cessation of all the attractions of the world, with its cause, once knowledge 19 acqared Ananta's Commentary The very same fact is taught by this verse also Jasmin, &c. Its metre 19 Anushtup In that particular state of miad of onc who has realised that all creatares are in the Aumland that Atma u inoll creatures, (cyanatal), all crentures become as if the very Atmå itself This realisation takes place by constantly thinking over the sense of Vedic texts like these —"All this is verily Brahman," &c That is to say one gets the knowledge that the dema 15 verily one only which drells in all creatores Thas the Lord has said in the ·22 Gitá (VI 31 ) “He who realises firmly the anity that dwelleth 10 all creatures, tiz, Mc, though he may be in various forms ontwardly, he is really always in Me" In that particnlar state (tatra) hanng seen the unity of the Atmá, Fhat deln- $100 Or SOTTON can there be for him? The sense is that there 13 then the complete eradication of worldly transformation together with its cause, because of the absolate impossibility of the existence of grief and delusion, which are the effects of ignorance, for such a mind As says the Srut (Brandulya II. 2 8 Katha VI 5) –"The bond of the heart is broken, all doubts disappear, and his works cease to bear frazt, who the Being who is supreme and not saprebie 19 seen" SHANKARA'S RENDERING 8. It (the Alma), libe space, surrounds all, is lumtnous, is not the subtle body, it is not also the grous body, and is consequently without wounds and uthout muscles, (it is not the musal body and hence) pure (from the taint of ignorince), it 18 untouched by the ans of virtue ind rice, it is all seeing, it is the Ruler of the mind, it is above all, it is itself all, that cterally free God through his omniscienco lus allotted from cternal years to all things their respectre noris according to their nature ANANTA'S RENDERING 8. Such a knower of Self obtarns God who is 17757 wlute, o e, all knowledge and blica, who is without body, therefore without rounds and factures, being all whole, who is without muscles, who is pure (unimpaired by Satia, Rajas, and Tamas), and who is untouched by sin The God is all wisc, omniscient, subjugntor of all, self existent, independent of others, He in eternn! years has distributed all proper and true objects ·23 Shankara's Commentary e, not 8. This verse teaches us what are the specific attrbotes of the Atmd, besides those that have been described in the preceding verses Sæ paryagdi,—that (sa) already mentioned Atmd 19 all-pervading like space (paryagal=pari on every side' agát * gone", therefore, all-pervading). Sukram means pare, full of light, effulgent. Akáyam means without body, z having the subtle body called the linga Sarra Auranam means without wonnds or boils Asnámram ---that ia which there are no tendons (snuda), or muscles By the words invalnerable' (aortnam) and without muscles (asnádıram) is excladed the gross body, (2 e, the Atmd is not the gross body called sthula sarira) Suddham--pare, withont any dross, freo from the dross of Ignorance-this preclades the causal body karana sanra also with reference to Atma Apáparıddham free from all sins in the shape of daty or virtue (dharma), and non-daty or vico, (adharma) The words suhram, &c, though in the nenter gender in the text, should be anderstood, lowever, to be piasenline because the verse begins with sa prayagat in the masculine, and ends with words like karıh, fc, in the masculine, all referring to the same persoo Kadı. ecoing on all sides, seeing all, all wise As another Srutz 8838, "There is no other scer than he" Manishe means the raler (Ishita) of the mind (manas), omniscient, the Lord Parbhuh who 19 (bhavati) above (parı) all beings Stayambhuk-who 18 (bharata) Himself (stayam) alone, those above whom he 1s, and that which is above all that is only himself —therefore he is called stayambhuh He, the Ever-free Lord ou account of His omniscience has ordained (uy adadhal), bra distributed all things (arthân), , €, necessiry objects, according to their natare, according as they are fruits of acts or means of performios acts The word âlhatathyatak 18 an abstrict nonn in the ablative, derived from the word yatka-tatha, meaning as that’, S'Asratıbbyak-from everlasting, Samábhyah, the years, hnown as prajapatis or Lords of creatares.

·24 Ananta's Commentary. 8 This verse tells ng what the frait 18 which sach a knower of Brahman obtains, Sa paryagat, dc The metre is jágáti The adkkári who sees the spirit (Alma) in the mode mentroned above, obtains or reaches that Atma, as described below. The word paryagát 18 composed of the preposition part and the verb agat in the corist, and means préproli,' obtaine In Vedic literature, the aorist conveys sometimes the sense of the present tense, sec Panin, III 4 6 Of what sort is that Atmá? It 18 white, 1 e, pare (sukra-sukla, the ra being interchangeable with la), : €, its nature is knowledge and bliss It 16 without body, • ¢, it has no body to suffer or enjoy the consequences of works Being without body, it is consequently withont holes (arranam), : e, it 18 full withoat any fractures. It is asnicira, that is, it has no srand or moc cles By saying akaya, "Withont body," the sobtle body is negatived with regard to the apuit, and by saying asnderra, withont mascles, the gross body is negatived, as muscles are representatıre of the gross body, consistiag of severni hamours thus there is no taatology The Strutz then describes certain epithets, showing the reason why it is withont gross and sabtle bodies Suddham --pare, not affected by the three qualities of satra, rajas and tarnas idea 13 farther expressed by the epithet apdpadrddham that thich is not touched (riddkam) 15 82s (papa) ench as pain and the saffering, produced by deeds The construction in that the wise man obtains (paryagdt) the above described Álmá, having the attribates of parity, de Spirit, though devoid of all actions, yet creates the whole apiTerse, preserves it, &c, by Its zzconceivable power, Therefore the text says 'Latih,' &c The spint whom the rise reach, that spuit, Sasrathibkya samábhyasın eternal sens (the ablative here is equivalent to the locative cage) distributes (ryadadhấturida-dhati, Pa. III 4 6) according to their trne zatare (yetka garkarik ezrupena) alloljects (padarthan) or what sort 19 that spirit? It 19 Kach, wise, all-seeras, omni- The same The Supreme ·25 scient, manishi, intelligent, all knowledge, parıbúh, roler of all, controller of all, svayambhú, independent, absolate, who exists (bharati) withont wanting any thing from another and by himself alone. Some commentators explain Kavih, &c., as an attribute of the worshipper. They say that the worshipper, by attaining the spirit, becomes Kavih, all-wise, &c. This interpretation should be rejected, ag by 80 doing the contingity of the scntence is broken. Now the S'ruti addresses those who, not knowing the Atma by the methods laid down above, are absorbed in works, and who wish to live by merely performing sacrificial works and nothing else. S'ANKARA'S RENDERING. 9. Those who are engaged in the blind performance of sacrificial works only (without a knowledge of the ral nature of the deities worshipper) go to regions of blind darkness; and to a still greater darkness tlian that, they go who are engaged in the knowledge of the deitics alone. ANANTA'S RENDERING. 9. Those persons who are devoted to mere sacrificial works go to blind darkness, i, e., are being born and reborn, and to i still greater darkness they go who are solely devoted to spiritual knowledge, having abandoned works ordained by scriptures; for their minds never get purified owing to the absence of works. Those who are devoted to falso knowledge about God to dark regions, but to a greater darkness they go who are selfishly devoted to the true knowledge of God, and do not put right those, who having false notions, are going the wrong way.

·26 Shankara's Commentary. 7 9. Here, through the mediam of the first verse, is taught the devotion to knowledge (nána-nishtha) by the renuncia tion of all desires, and this is the sense of the hymn “what ever exists in this world is to be enveloped by the thought of God, and covet not any one's riches" For those ignorant persons who wish for life and its pleasures), and are incapable of devotion to knowledge, there 13 taught, by the second verse, the devotion to sacrificial acts, (Karma-nishtha ) by saying “Performing sacred works, let a man desire to live a hundred years The division of devotions into these two kinds, as Bhown by the above verses, 15 also shown in the Brihadatanyaka Upanishad, as * He desired, let there be a wife to me, &c" "For an ignorant person who has desire, the sacrifices are ordained, &c" * Blad is des soal and speech his wife," &c, (Br A 14 10) These verses conclasively establish that ignorance and grossession of desires are the necessary qualification of a person devoted to sacrificial Forks, (Karma-nishtha) So also 19 the result of desire shown there in Chapter 1. 61 as the evolution of seven sorts of conditions in which the sonl dwells by identifying itself with them Similarly, it is also shown that by renonpcing the threefold desires of wife, &c, the knowers of Self, by opposing the tendency of absorption in action, are established in the Self as the verse says, " What shall I do with children, &c" They who are devoted to Lnowledge Gnana-nıs/tka). who are sanyasins, are taught the evil consequences of ignorance and ignorant men, by the verses . To the goddess Asaric regions &c,', and they are also instrncted in the trne antare of the Self by the verse, " Te is brilliant, all-pervading, de" The above verses are addressed to those persons only, and they are fit to receive the instraction contained therein, and not to those who hare desires So says also tlıc 21st verse of the last Chapter of the Srctâ eratara Upanishad "Atyasrambhya," &c, which means that instructions contained therein are not addressed to persons having desires To ·27 thoso who are cogaged in works, and devoted to works, and who desire to liyo by performing works, are addrossed the following yerses Andhantamal , &c How again is this haown that theso verses Andhantamah, &c, are addressed only to Karna-landins and not to all? Becanse for those who have no deqires, a different cod and a different mcans of accomplishing it have been laid down, and this is a refutation of the charge implied by the above qaestion, as is shown in the foregoing verse—“when a man knows that all beings are even in the sonl, when he benolds tho anity, then there is no delnsion, no grief" There is no 77180 man who ever wishes to conjoin the knowledge of the unity of Ålma with sacrificual works, or with inferior knowledge, or with anytbing other than hoowledge. Those who wish to make such a conjnaction, are the ignorant who are censnred here Verein 18 taught the conjunction of those things only, the combination of which is possible either logically or through the anthonty of Scriptores (and the Atma Indna and works can never be so combined) That which is called Darram-rollam, divine wealth, e, the howledge abont things divine, or appertaining to the Gods, is the meaning conveyed here by the word Vryd because there is the relationship of such knowledge to sacrificial acts und do Brahma Jnana or the knowledge of the Supreme, for sach knowledge has no relationship to Karma Moreover, tho different frmt of Deva knowledge is declared in the text, " By (the lower) knowledge ouo attamus to the region of Gods Dera--loka" In the following verse, censure 18 passed when a person devotes lumself exclusively to one of these tro, i e, inferior knowledge or sacrifices ecpiratels, in order that one person should practige both concurrently ; and not that the sacrificial works or lower knowledge 19 reproachable por se, because the versos show later on the different froits of each Thus the text says By knowledge they reach to that state By knowledge they attain to Deralola From that region one does not come back By Forks one attains to the region of the Cathers” So that ·28 nothing ordained by Scriptures should be left caperformed, and thos S'astric 10jQoctions do not become fatile There" they enter into gloomy darkness," ti= darkness in which nothing is visible Who enter? Those who are devoted to Andyd, tru that which is not Vidya, i e, sacrificial works Becanso work in opposed to knowledge "Those wlio yorahip" (upasate), tu- who being intensely absorbed therein perform merely the Agnihotra and the like, called herein Ardya Tatak-from that blind darkness, buya-ina -o cred greater, te lamah-darkness they enter. Who enter ? Il ho having abandoned works are devoted' to or absorbed in knowledge (Vidyą), tt, in the inferior loowledge of the Gods The separate ond different fruits prodaced by knowledge and works have been taught in order that both should be combined These tro do not stand to cach other in the relation of principal and subordinate , for a sobordinate pet 18 never capable of prodacing independently any frot In other words, if the conjunction was not meant, then the axtaposition of two things, one producing frait and the other not prodacrog day foart, would establied between them the relation of principal and subordinate, which is not meant the text proves the co-ordination of Karma and inferior Vidyå, the end being the conjoint effect of both Ananta's Commentary 9 Andhantamah &c The following BiX verses have the Anushtup metre Desiroas of teaching that knowledge and works shonld be harmoniously combined in one person, the Strutt censures the exclusive devotion to each, 1 C -- those persons who won bip (updste ), who perform only Aridja, namely, that which 18 other than Vidya, ? Forks that is to say, who perform sacrifice only for the sale of obtaining heaven, &c. In the word Ardyd, the nega tive particle at has the force of indicating something other than the thing sigufied by the word to wych it is added, like abrih mana-a person other than a Brdhmann,+ e, a Kshatriya, C.

·29 &c. Sach beings enter (prarićanto) into blinding (andham) in which nothing can be seen bat darkness, (tamas), namely ignorance. In other words, they experience the recurrence of yordly transmigrations. Tatah-than that, than that blinding darkness represented by transmigration, bhuyah ira (sva here is equal to eca), to a greater darkness even, they enter, who again (punah) are engaged only in Vidyâ, i. e., in the stndy of Åtma or the knowledge of the deities. The senso is that such persons by having abandoned sacred works, and incnrring the guilt of the non-performance of the datics enjoined by the S'astras, do not get their hearts purified (which soch works only can accomplish), and consequently do not obtain knowledge though they may scek it. Others explain this verse in a different sense. They say this verse establishes the necessity of censuring every false knowledge other than the knowledge of the true natare of Atmá. By a false knowledge abont Åtmâ, one goes to the regions of the Asuras as taught in verse 3; bat by not censuring false knowledge, there is a greater fall than going to the regions of the Asuras. This verse does not censuro works, pure and simple, because, in the absence of works, there would necessarily be a want of effort to acqnire knowledge (the effort itself being a work), and becanse of the non-reproach of devotion to mere works. Moreover, the word eva "merely" in verse 2 "performing merely sacred works, let 4 man clesire to live a hundred years," shows that merd works withont knowledge are not censurable. Therefore the sense of this verse is, those who are devoted to Avrdya, 1. ., false knowledge aboat spirit, enter the hell, called Andham-tamas, Thus the Sruti says, “Who knoweth the Brahman to be asat, he becomes as if asat." Similarly, those who are selfishly erogel in the acquisition of the konwledge of the true nature of spirit (Vidyd), and do not censure the false knowledge of spirit, by which people fall into the state of Andhantamah, fall on this very account into deeper darkness than that in which those enter who have not the trae knowledge of spirit.

·30 (In other words, this explanation shows that selfish seekers of spiritnal knowledge miss their nim. Not only sbould & man himsell'acquire spiritual koowledge, but it is bis duty to put riget those who entertain false notions about spirit.) SHANKARA'S NEYDERIO. 10. They say, the result of a knowledge of the Gods is different (sincc by it one goes to the region of the Gods), and they say the result of the performance of sacrificial works is different (as it leads to the regions of the Pitris), thus have we heard from the Vise ones who explained both to us, ANANTA'S TEYDERING. 10. The knowers of God say the result of the knowledge of God is different, as it confers immortality, and they say the result of more works is different as it leads to the worlds of the Fathers, &c; this we have heard from the sages who have explained both to us. By the true knowledge of God, partial emancipation is obtained, and by putting right those who have wrong notions of God, fruit or somewhat like partial liberation, is obtained. Shankara's Commentary. 10. By Vidyâ or inferior knowledge & different (anyat) fruit is produced, for so they say áhuh). For the Sruti declares, "by knowledge the world of the Gods; by knowledge they reach there." A different (anyat) fruit is obtained, they say, by Ignorance, namely, by works. For the Sruti says : by works, the world of the Fathers. Thus (itz) we have heard (Suéramah) the speech of sages possessed of wisdom (Dliráním): from those teachers wbo bare explained (richachakshire) to us (nal) these : namely, works and know- ·31 J Itz &e, lege Tltat 18 to say, this is the traditional knowledge handed down from antiquity. Ananta's Commentary 10. This verse teaches the different fruits of Lnowledge and mere works, Anyad, &c. The knowers of Brahman say (dhul) that the fruit of Vidya or knowledge of the Self is different, a e, by sach knowledge one obtains Immortality The learned say that different is the frait of Aridyâ, i e, different is the fruit obtainable by the performance of mere worls, namely, the frat is the obtainment of the regions of the Fathers, &c. For says the S'ruti -"By works, the world of Fathers, by knowledge the world of Devas or Gods , the world of Gods is the best amongst all worlds, therefore, they praise knowledge How is it knows that different are the froits of knowledge and works? The Struts answers we have thas heard the saying of the wise those teachers who have explained (oyachachalshre) to as this, mix, the different fruits of work and Laowledge That is, this is the traditional knowledge handed down from the past, from teacher to papil, in nobroken stccession. When Arıdya and Vidya are taken to mean the falsc and true knowledge of spirit, the meaning of the verse is this The ancients say that by Vidyâ, or the knowledge of the true nature of Self, one frnit is obtained, namely, liberation of a partial lind , and by Avidyú, i e, by censuring false knowledge of another, a different frait is obtained, ? similar to the frit of partial liberation Thus we have heard the wiso say who taught as the means of liberation It follows, thereforc, that both should be combined. SHANKARA'S RENDERING 11. Who knows that both these sacrificial works and knowledge about the Gods, are to be performed concurrently by one man, such a one through sherificos crosses over the effects of natural works, and througla e, frut ·32 2 knowledge gets partial Immorta lity by attaining to the condition of a deity. ANANTA'S RENDENING 11. He who collectirely performs both sacrzfices and knowledge, knowing that both are requisite for obtaining the highest end of man, cleanses the im purities of his heart by works, and by knowledge, enjoys Immortality, or attains liberation. Shankara': Commentary 11 Vrdyam-cha Arıdyam-cha means the inferior knorledge of the God, and sacrifices He who knows both these,' C, who understands that one slould practise both these conjointly, obtaias the result hereinafter mentioned, becanse he combines both towards the accomplishmentofone desired olject Sach a person, by sacrifices like Agmlotra, &c, called Avidya, having crossed or overcome death' (mrityuh), that is to say, haring overcome all natural work and knowledge, both being connoted by the term (mrityuk) by kaowledge, i en by Lady ledge of Gods * enjoys' or attains Immortality, 1 l, the idea of one being a Deity That is called Immortality when one reaches a state in which one feels oneself identical with Divinity Ananta's Commentary 11 The Srut now teaches the conjunction of both idyam &c, Vra já tle knowledge of tma, tidyd--work or the censuring of false knowledge. Cha --$ o conjunction, showing the aggregation of both these. Tad ubhayam saha both these combined, as condacios to the attainment of the final purpose of man lo teda --Tho haows that one man singly shoald perform both these He througlı Ardya, pamely, through the performance of Agnihotra sacrifice, &c, with the notion of consigning it all to God, having crossed (tirra) death, i e, the killer, riz, the impatity of the heart (anlahkarana), and having become perfect by the parification ·33 of the heart, throngh Vidya or the knowledge of Atmå, attains Immortality and obtains liberation Amnia in the text, is the name of a particular state, the state of libcration As the Lord Krishna has said in the Guta - The state which 18 obtained throngh Sankhya, that very state is reached through Yoga also He wlio sces Sankhya and Yoga as one, he verily sees The Sanl hya and Yoga here stand for I nowledge and work SHANKARA'S BENDERING Those who worship the unmanifested nature go to regions of blind darhness to a greater darkness than that go they who are devoted to the worstup of the manifested nature as Hiranyagarbha ANANTA 8 RENDERING 12. Those persons who worship the non creator, saying that God is not the creator, the world is created, preserved and destroyed by its own inherent naturc, or who hold the doctrine that soul is 1 pheno menon libe the intoxicating power of wine and con sequently there are no rebirths, enter into groping darkness, and to a greater darhness they go uho, without cleansing their hearts by roiks, and not knowing their impurities, are blindly absorbed in the pursuit of spiritual knowledge. Shankara's Commentary 12 Now desirous of teaclung the collective and conjoint worslup of the manifest and the unmanifest, the text censtres the exclusive worship of euch They enter into blind darlness who worship sambhuti The creation is called sambhuti thnt of which the effect is creation is called Sambhutz that which is not--Sambhi ta is called isambha ti, 12, nature, ·35 T707 * afe qaality like the lotoricating powerrorced in wie fermentation The Bauddhas, holding offoci goalrides, being censured by this verse Those personicboarorship Asambhúti, 2 , who hold as a firm dogma that there is no rcbirth (na Sambhutz), that there is no incarnation of a person once dead, and consequently who hold that on death sve become liberated (mukli) verily, they enter into blind darhoess And similarly those who aro dos oted to Sambhati, the creator, the supreme Dera, who are absorbed in Him, and do not perform worls, who, not knowing the impurities of their intellcct, are cagaged in the pursnit of the knowledge of Atmá only, 2 €, who hold that Alma only exists that there are no such things as works, and that there is no connection betteen Karma la and Jndna-landa, such persons enter into a far (ca) greater (bluja) darkness than blind darkness Or the meaning may be this Desirons of combining the Worship of the Manifest and the Unmanifest, this verse censtres the exclusivc devotion to cither alonc Therefore Sambhutz means creation, the prodaction of effect tho opposite of this 18 Asambhuts or Prakriti or the conse called Upmanifest Thoso who worship that Asambhuti, crlled the Unmanıfest, the cause, or Prakrits, which is the seed of ignorance, desire and work, which is 10 visiblc, go to a corresponding blind darkness, 1 e, fall into the cycle of birthis and deaths And those who Worship Sambhíiti, the Brahman in its effects like Ilıranyegarbha, &c, enter into a far greater darkness than the last, SHANKARA'S TENDERING 13. They say the result of the worship of Hiranya. garbha is different (as by it one attains the psychic powers, called anımd, &c i and they by the result of worshipping the Unmınıfest is different (since by it one gets Prakrst laya or muảts in the shape of absorption in nature). Thus have we heard from the vise ones who have expired both to us.

·36 AVANTA'S NEYDERNO 13 Different they say is the fruit of worshipping Sambhûtı, and different is the fruit of worslupping Asambhatt This we have heard from the se ho lave explained both to us Shankara's Commentary 13 The Srut not mentions the different or partial results of the worship of each separately, this shorng the reason for vorshipping them both conjointly They say (ahu) the frut is ferils different of worshipping the Brahman in its effects, i e, they have explained that the fruit of such derotion is the attainment of purchic powers called anına, &c So also they say the resalt is different if one Torships the Unmanifest for the anthors of the Parinas say that by such Forsbıp one epters the state of Prakrtı laya or absorption into nature-the state of blind darkness mentioned in the text Tans have se heard from the sages the different frite of the worship of Aryákna and i yakruta from those who hare explained it to us Ananta s Commentary 113 Now the Strul explains the different fraits of cach rhich is the reason why the worsłup of both should be combined Anyad &c The ise Fay that the fruits of Worship ing Sambluli or Bral man in nature 19 different, i e, one gets thereby the psyclnc posers like Anima, Laghima &c. Similarly, the frnit of worshipping Arambhult is said to be different, that is the worship of the Unmanifest lends to Wind Darkness For thus saieth Lord Krishna • Those lose heart is engrossed in the Arjakta—the Unmanifesta enfrer milly Iufs It ac Thng hare re herrd of the wise who have explained to us the difference in the results of the torship of Samll utt nn 1 Asamblitz ·37 SHANKARA'S RENDERING. 14. Who knows that he should combine in himself the worship of both the Unmanifest, which is indestructi. ble, and the Manifest, whose effects are destructible, such A one through the worship of Hiranyagarbha overcomes death, (i. c., all weakness and want of power by acquiring Siddhis,) and, through the worship of the Unmanifest, enjoys the partial Immortality of being assimilated to nature. ANANTA'S RENDERING. 14. The Yogi who knows the supreme God, the crcator of all, as well as the destructible physical naturc, who knows collectively both this perishable body and the imperishable soul in it; who knows the real and the unreal, he, through his perishable body, by performing with it good acts, purifies his heart, and by the knowledge of God becomes immortal, and gets liberation. Shankara': Commentary. 14. Becapse this is so, therefore it is reasonablo that the Torship of ryakrta and aryakrta should be combined in one person, as then only does it lead to the proper end of man. Therefore, says the text, “He who knows both together the created nature and destrnetion, &c." "By destruction"-by that whose prodacts have the attribute of being snbjcct to dostrastian: here by a figure of whetoric, the attribute stands for the thing possessing the attribute. By the worship of sach destrnction buving crossed over 'death,' riz., imbecility, and vice produced from sins of lust and the like; he obtains tlie fruit of possessing Psychic power likc animd, &c., by worshipping Hiranyagarbla. Thus having transcended 7 3 ·38 Desth in the shape of want of power, &c., he, by worshipping the asambluli or the Unmanifest, enjoys Immortality by being d1940lved into natarc (Prakritz-laya) In the text, Sambhalım cha tinásam, &c , the negative particle x shonld be Bapplied, 2 c , the text should read thng -- Armbhútrm cha ascinam, &c Becarse the fruit Asambhutam-mritamasnute' lie attains Immortality through Asambhiêti, it shows that rindui refers to Sambhuti. Ananta's Commentary. 14 Haring shown all this, the Srut not draps the Tollowing conclasion from all that has been tanght above Sambhuts,--the Sopreme Spirit, the Parabrahman, who is the one sole cause of the production (sambhara) of the whole universe Vindid --that whose quality is to be destroyed, that which is liable to destruction. It 18 forned by adding the afir ach (st) to the word rinasá, the resaltant form being, however, the same (see Pinen, V 2 127) That 18, it means the body that is liable to destraction so also the Torld. The Yogi who knows (reda) both together (saha), a e having made them both one, namely the soul that dwells in the body and the body, who discriminates between the real and the non real, who knows "I am separate from the body, the conjunction with body is for the sake of suffering the fraits of works," and who by so knowing, with his body (vindrena) acqaires good, motiveless deeds (nishkama), which give rise to spratnal knowledge, and ultimately consigus all those deeds to God, such a wise one by the destructible (rinasena) fragile body, through the performance of pare and good worls, having crossed death, : e, having parified the inner organ by removing its imparities, enjoys immortality through Sambhuti or through the knowledge of lima He ovlaras liberation Orthis verse may hare this me10118 This verse teaches the concurrent worshup of both Sambhútı and Asamblun, because both go towards the attainment of the particular purpose in YO. In this verse the negative particle a bas been elded ·39 by Panını, VI 3 109, before the two words vindéa and tinásena, ie, those words are really arınásu andatınášena This elision must be inferred as the context requires that rinasa should mean Asamblúti, and therefore should mean avinasa, becrase Asambhuter is not destructible He who conjointly worships or hnows both the Sambluti and the acındra, the Manifest and the Unmanifest, that Yogi by means of the worship of the indestructible, the Unmanifest, having crossed or overcome derth, i e, want of power arising from the guilt of irreligion and last, enjoys or obtaios, through the worship of Sambhúts or Haranyagartha, the Immortality of the Prakriti-laya Or Sambhúti may mcan Iranyagarbha and other Gods, because they are existent (sambharali) By the worship of Samthúti, namely, Hiranyagarbha and other dertica, liaving crossed denth, e, liaying removed the impurity of the inner organ, he enjoya Immortality or liberation (mulli) through the wotship of the Indestractible, the Parunutma, the Supreme Spirit, who 19 free from the fault of birth and decay (rinasa), that is, by obtaining the knowledge of the Supreme Spirit, one becomes liberated In this explanation, the order of the words in the text has been reversed, and the text is read sambhutyz mrityum tırtza, arınárena amritum afnute SHANKARA 8 RENDERING 15. Thou Nourisher ! Open to me, a worshiper of Truth, the door of Truth concealed by the golden dish of the luminous photosphere, so that I may see the Satya Purusha dwelling in Thee, O Sun ! A YAYTA'S RENDERING 15. (Having thus fitted himself, by theory and practice, the Yogi prays for the vision of God)--The face of God, thc best of Beings, the Imperishable, residing in the orb of the sun, is covered by tlie luminous sphere tlıut enshrounds the sun O God, o ·40 Nourisher of Thy devotec® remore that sail of licitat, fo that I, the worlupar of Truth, inaj rec The Shanbara's Commentary 1 The highest result uttrumble through lioman Olujects and allestial huowledge, according to the Scripturca,culminates in ubeorption into nature (Prakriti-laya) so far extends the circuit of worldly lifir e, the splest of Karmic furces causing trausimgmtiou Berood that, 18 the spillere of the reuup. ciation of all desires and des otion to purc knowledge slach teaches that all that exists is Self only, ng taught in a furruer Versc Thus two sorts of Vedic teachings have been described here, tră, the doctric of work (prarril) and the doctrine of renunciation (nucrit) This two-fold cloctrine 18 taaght in other Upanishads ulso Thus 10 (Br/adiranyak Upanishad) that portion of the Brahmanz wlich ends with the Prarorgya sacrifice 33 adapted to explain all the rules of jositie doty and negatire virtues reinting to the Vedic doctrine of activity The other portion of the Brhadirannla is meant to teach the Vedic doctrine of cessation of works In the text, "he ho brows both knowledge and unoranec together, (verse 11)" is tauglit the knowledge of inferior Brahman appertaining to works, beginning with the ceremonies to be performed at the time of birth and ending with the ritc, at the funeral pre, performing which one should desire to have for handrel ycars In the alore verse it is also said that le enjoys the nmbroeia of Immortalıts throngl knowledge by crossing over denth throngh non-lnowledge Non, in the present versc, is explained the path through which Immortality 18 to be enjoyed Thus the Brhadáranyaba rase, V 52 - “That winch is truth, that is Adilja, the Purusta which 19 in that Inmjnous orb and the Purushe vluch 19 in the right eye, both are truth (Sat ja)" A worslıper of Brahman #bo 113s dnly performed all the various works, then the time of death approaches, prais thus to the sonl of Truth in order to obtaiu an entrance for himself into that luminous sphere ·11 Ihranyamaya-lhe as if it was golden and full of light, concealed or covered by such a gollen screen, i e, covered by the photosphere of light, hiles the face of trath, i e, the 'face' or entrance to Brahmun residing in the solar orb is enveloped (apıhitam) or closed by this golder screeu or photospbere lattian O Pushan remove or open (apornu) Throu that screeneth, for me (Satyadharmaya) who am a worslupper of Truth by worsluping Thec, 0 Trntb, for Truth is my religion, so that I may see Thec, 1, e, approach Thy Soul of Truth The word satyadhai ni may mean also the establisher of the religion of Trutlı, in that case the verse should be trunslated, 0 Pushan open Thou that door so that I may see the establisher of the religion of Truth. inanto's Commentary 13 Having, in the preceding verses, taught to the adhikari (disciple) the nature of the Sapreme Spirit, in the remaining portion of the book is taught the merns of liberation (moksha) which consist in the direct perception of Brahman The direct preception ou God-vision does not take place merely by reading or lcaring Morcoser, by mere God-sision there is no moksha, it 19 a mers only, the molsha is obtained only through the grace of the Lord Por, says the S'rutt, (Kath V. 1.2 23) "The demâ cannot be gained by knowledge, nor by anderstanding, nor by manifold works and science Whom He clucts, by lum is He gained, for him this Atmå reveals Its own truth" Therefore person who lius studied the 8C1te of Spirit and cogitated over it, should pray to the Spint for llis rcilisatiou or vision, and similarly ! j'erson who has obtrucd the vision of Spirit, and has seen Iin face to fuce, should pray to lum for obtaining molsha or liberation The remunug verses, Ihranya, &c, show the mode in wluch the Lord shonli ve uddressed in prayers In this bymn; frorslup in the form of Aditya is tauglit Ifıramnyond Patrena, The metro is An eshtup That which is like gold is called Ihranmyn, that is full of light Patran -- cssel, from the t ·root pd to drink,' that in which something pat is drup) that in which the rays abide is also called pátra, 2 €, the solar disc or orb By that Inanuous orb or photosphere is covered (apzhrtam) the face, : e, the whole bodi of tlie Truth of the glorious God, the Highest Perou, thc Jadestructible, the dweller of the solar orb, the form beid, Aasmed as a kiod of reil The face which is so reiled låg thecurt un of light, O Puslan! (rho feeds pushua) o l'eeder and Nourisher of Thy devotees! O Supremc Spirt! do Thon upclose do Thou onveill Why? satyadharnıya drushtaye He who holds (dharayali) or ponders in his heart, orer the forin consisting of Truth, (satya) knowledge and blisy, 13 called sntyad/arman for the sake of sacli a person" will le, xatyadharmaya (in the datire case) as satyadharınıaya Thc me ining 1$, "open Thy face for the vision (drishtaye darshanaya) of Thr devotees like injself who cherish Iruth in their liearla' That 18, become visible or manifest The word Inshtaye in dative singular of drahtı which is formed from the root drisir to 'see's by the addition of the abis Alin () forming the abstract The 7 18 changed into a by YUI 230, ter is clionged pio z by Pbrini, VIII 4. 41 717+ (1+12+) This is the Rise shi's prayer SHANKARA'S RENDERING 16 O Nourisheri O the Sole-Mover! 0 Thou Con. troller: 0 Thou Approprntor of all lives and rysi 0 Thou Child of Prajapati disperse Thy rys and lessen Thy heat and light, so that I mis see Thy most propi. trous form. I do not beg this ps 1 *crs ant but as an equal, for the Purusha that is there in Thee, that am I ANANTA'S NES DERIVO 16. O Nouriaber! OTlou Sole-Knowledgel 0 Thou Ruler! O long to the i$c! O beloved of the Lond of creatures1 illumine my mys and expand my know Doon ·jedge. So that I may see, through Thy grace, Thy moet auspicious form Tho Purusha that is in the orb of the sun and in other forms, verily that am I. Shankara's Commentary 16 O Pushan -The son is 50-called because it supports (poshayatı) the tiniverse Tkarshe - One--Reshethe only one that moves (7shati) or goes 0 Yamal 0 Controller! so-called because he controls (sanyamanat) all the various worlds 0 Suryah ! O Attractor! -lo is so-called because he withdraws or attracts to himself (502-karna) all the rys, all the vital forces and flads o Prazdpatya ?–O son of Prayepatrl withdraw (wyal) 1. e withhold all Thy rays (rasmin), and diminish (samuha) 1. 4. collect together all Thy • splendour' (tejas), e e Thy heat and light So that I may see Thy gracious and most auspicious form, Tly most beautıful form Verily I do not ask this favour from Thec as a begger or a servant, but of right, because that Purusha, which is in Thoe, is the same as I That Being, dwelling in the orb of the San, whose limbs consist of the severnl Vythritis, is called Purusha, becanse it has the form of a man, or it is so called becanse by it in the shape of vital forces, the intellect and Self his filled (purna) the whole or it is so-called bcconse at dwells in the body. (puri Sayanåt) Sohamasmi --I am verily that, I become verily that Ananta's Commentary 16 The same tlung the Rrshe asks in more explicit terins Puslan, i The metre is usluk O l'uskan! Nonrigher! 0 Narshe ! The word 18 n comround of rla and Rishi, he who is the one sole Prali Risht Aniverse * Of this Satya-Purusha, tho Vy zhrit. Dhu ia tho hoad, Dhurah Aro the army, And Such are the foet Anandagin ·25 comes from R18h to 100%, 'O thon the principal Intelligence O lama! He who regnjates (yamzyali) is called Mama says the Sruti —"lc who controls (vamzyati) from within 19 Braliman '&c O Controller! O Surya' He who is haos able by the diges (Sury) is called Surya it is formed by adding the l addha affix yat, to the word 3 111 the final of which is elded by Pånini, VI 4 48 (pl+7=(+1) O Thou known only by the wise! O Priyapatya The Lord (pal) of creatores (praza) is called Pragdpası His other name ze Hiranjagarbha (the first emanation of Brahma) Brahma 39 said to be beloved by Prajapatı, because Bralima first ostracted him in the l'elas 78 Bara Sretasoa Sruti " He who first created the Jhranyagarbla Bral mi, and tanght bım all the l'edas Thou beloved of Prayipau! I yula rasmin Samula tejak llamining my rajs, (ra smın) expand (ryuin) all This brilliancy, that is to say, expand This external appearance and my tuowledge So that I may see (næsjámi) throogd Thy (te) grace, that (tax) most auspicions form of Thine (yat te rupam Paljan taman) the most propitions form, the Smritz say: "He is the auspicionsness among all auspicionsdesses Or this line map mean, Ol'our sher O One Kpower! O Regu Jator 10 hown by the ques! O Sun of Prajapalı or Dharma, in the shape of Nara-Adrá jana' Disperse (ryula) Thy rays which falling on my eyes prevent them seeing Thee and lessen (samula) Thi brilliancy (tral) that is adapt it so that 1 may be able to see The rest is like the above lo what tray wilt Thot sce, is tangut 10 the next line ya do That parutke (one who dwells---8cte in the bodies-- purska---s purus) a), that being that dwells in the o-b of the son, thınt pirasia tbat dsells in ot) or bodies os rell, that purusla um 1 that is, the lema delling 12 the orbs of the sun and other forms 19 one with the luminous bciag that is in my heart The scose bew, that I see Thir form 2D tlus vas The parport being that the means to labentice consists in the consciousness alone of saclinute ·15 The voril a sárasan is formail by combining wat and # By the rules of grammar, the final a onght to have been omittel, bnt is not, by another rulo which suis y and o are not cluded when they are final in a pada and occur between two yowels See Printa, VIII 3 19 cc SIIANKARA'S NT DITING 17 Let my Linga Sarıra, consisting of seventeen members, on lozing this body, go to the Saträtma, let my Sthala Sarıra be consumed to ashes by firc, Om! O Protector! preserye meO mind! remember what I onght to remember now, remember what acts I hayo done in my studentslıp and family lifo AYINTA'S NEVETIO 17 Now of me dying, let my individual Prdna Vayu resolve itself into the great ocean of Life, let my Linga Sarıra, purified by hnowledge and worhs, go out of this body! Let my gross body be reduced to zshes, Om! O iny mind, remember that which ought to be remembered at this juncturc, remember the various thoughts thought by thee up to this time, and remember 211 the rets that were done by thee since thy childhood! Remember thy nets, O mind I Remember Remembei all that I have done since my childhood Shankara's Commentary 17 l'uyur anılam a mrtam' - Now of me dying, let the ich the situl force' or Princ, abandoning this individual borly (adh játmr) disolve itself into the universal body called a lhudaizula, the natural fountun of all life, the greit fad the great Immortality, the Sutratma or tho cosmic lift The word resolve itself or obtain' should be sapplied in order to complete the sense The 15 z kint sllowing ·16 that the vital tirs should go ont, being purified by hoowledge and work (The Vayn of all persons does not mix in the univeral reservoir, it only tho e nhoare pore, whose Linga-Sarina undergoes complete drintegration as soon as death encoes ) This is to be inferred from the fact that the person is capable of claiming entrance into tlic solar region 4thedum de How my this gross body, being offered 182 acrifice to ore be resolsed into ashes "Om Prato &r" In prayers, Om stands as a symbol for Truth and 16 u name of fire, though as 1 fact Brahman itself is enlled Om o Trato'Oh mind Those function is willing remember that which ought to be remembered at the junctare, for the time b24 approached Fers near indeed, so remember all the past drevis done ap to this tine O Fire' temember those Totke ich I have done from ray childhood opnards The repetition is for the sake of eppliasis inanta's Commentary 17. los of me dring let the vital forces (rayu) leaving this andıradually, go to the Un Foruy] Doily, the Great life (Anela)" and for the purpose the Rishi prys as follows I dyuranclam fa Of the Iweifehle Tori shum the stny of the logis, the Suptrue, the Bralımın called the Glors, liaving the attrılutes of n an TOS$177** , the secr 19 Pral man, the metro 19 gavnlrm the al rati in the Saj reine Sjinit, it is the S'altam Bralne (tha Word God) 1o le uttered in commencing 101 endung ull recitals, un klon) I Le einploped an $7crifices and barat ofine, fr, 212 Ernand, 181111 ceremonies and the The lagi remuko lure mod bor time three For is i ayu, arıla puid a 11 of the surfices perfornica lvy lum Ilus In the autrexinction Thou Sus re me jant' of mc duing let the I dju (Ferolio into the limietetl 1 ayr) Hve the worl Van menpe the Irán-i apa (the vital force) and 19 taken as a representatire of the vantee inuer de forming the anbile bxls ·47 (five organs of action, five orgios ot percept1011, five vital airs, mind and intellect) Dlar the Prana forming the Linga- Sarira, consisting the 17 members, renonpcing the garb of Individuality, obtain the universal form, the Soul of all, the Immortal, the sutratman, the Great Lift (Anrlam) the Priocipul Life As saj s the Sruti Payu" verils exists, O Gautama! by its cords, by the corda of * Váyı, O Gantama ! by its cords, this world and the next world, Ferils ull creation, are ett ported and stroog's bound togethor" Tlie eense 18, let the Linga-Sarira, parified by knowledge and worh, go ont of the body Afterwards let tlus gross boxly be thrown into the Fire, and let it be reduces to ashes ( Chashmanta, that u hose anta or end is ashes ont; ), living fulfilled its mission Aum --19 8 symbol, it is here the name of Agm, the All-Truth in no way different from Brahman, Om O mind (kratu, whose function is to will), remember all tlaat I ouglit to remember, the tino for remembering that has arrised, therefore remember thou whatsoever linth been done by me 10 ny studeutsluip and family life laving done 80, reinembar also remember, O mind, whatever sacred daty hath Deen accomplished by me since my infancy ap to this time. Thc repetition is for the sake of respect. Or, to remove the doubt in which one falls u ben be actnally sees the body being reduced to ashes, and thinks that the body being destroyed, the Brahman tlint dwelt in at must necessarily be born and clic again, the verse may be construed by the sense that though this body may appear to be reduced to ashes, set the Supremo Spirit, that dwelt 11 it, is not touched by the fault of birth and death lIow do you show thres ? By reversing the order of words and their seqnence and cascs in the verse thing anlam-anılar, amritam--amritah Since stutt'a tle Gout Lie 01 Prthe Print aru dut, ramordal, 80 Brahman is also immortal, what question can tliere be as to the immortality of Brahnın? Tlıns Its party from birth and death is es-abhshed by a fortiori reasoning If it be doubted how inmortality 15 possiblo for the worldly váyu, since it is merely figarative, then the immortality of God 18 ·9) mc Anm also of the san20 wure to this t repli, thit thongh the body 18 destrozcil, yet the non-di-appearance of l'a fik 15 haona by its effects As -958 the Brihadaran jaha Srutim O Gautama! Di the cords of l'agu this world and the next and all the creatures in them are gustamed If the l'aju does not work, all Gods become confused the 1 dyu is the only deity that never sets or coises to work The sage theu prijs to arm amifc Krato! O intellience, liquing the qualities of protectii, cc, renewlier me ! Rementer the prisers and contemplations (c performed by The repetit 100 19 for the sale of distinctness, for lash: luas said that by repetitiqu a particular incuing is vrought ont The remembered in the Sapreme Spirit 152 of grico to the devotees Thon art the meins of that The worl comes from the root as to protect' To the root ar 19 ndded tlic afiit nanın l) Panin III ? Then the imal syllable of manın 18clided The changes undergone are representcil by tho folloid, elutou 37+77 17+*-3+3+ (lanın VI 4 10 ) R Trotector SILAKARA CARINO 18. 19n, lead us by the good patli, (tht. Der 57192 puth, from unch there is no betur ), o tlut *cn3) obtain the fruits of actions O Lffulgent! Thou hllokent all our works uul thoughts Tile away and destroy our croohod s from us? We offer Thec our best salutations, is rc arc unable to give The anything butter ). ASANTIS Riprrio 18 Ame' Guide us to the mil pub (thic Danyina), tlıt obtain the trea-urc (of Rili? tion) 1 hou hijowcut all ei thoughts and deals Destroy all our cnwd in, lor thc ralo of link purified from th 11 1c offer Thicc our best slutations ·49 1 Shan) ara's Commentary. 18 By this verse ngan the dying Soul prays for clou passage " cigne nuya"- Tire, lead Thou by the good patlı ( supathd) by the pleasant passage The word supathu, good path,' is an adjective showing that the other path called the "Sonthern path” is to be avoided I am disgusted with the southern path wherein there is a constunt circle of births în 1 (leaths, therefore I again entreat Thee to load nie by that bountiful wy which is free from transmigration "Kayo" --for the sake of verith, : e for the sake of enjoying tho fruits of action, " Asman, fc". Effulgent Ono! Thiou knowest (videán) all (osvanı) these works olunani) or thoughts and dispositions consisting of the above mcutioned fruits of daty. Moreover, destroy (yujuht) and purge away from 119 (usmaul) the crooked (uhuranam), the evıl sins ( cnah), tlı sonsc 13 that thereby we, becoming pure, may obtain tho desired end, bnt unfortnnntely now we cannot serve Thee fully (Chujishtham) with duo rites Therefore we offer (ordhema) or servo Theo (te) with namus only, 2 ¢, by merely uttering the word "Salutation," (for not having the physical body, we cannot even bow down to Thee in salatation, but can only atter the word salutation) Ananta's Commentary 18 Taving thus prayed to obtain direct vision of God, the sago prays to Ilim as the tntelary Diety of fire, in orilor to ol taip emancipation Agni, fc As says Katyayana Smriti " Agastya drishtincya detalyd anteyaynan yoga Smarajati O Dula! lieving the qualities of playfulness, lc, O Agne ! o Goi mamfest as the symbol fire ! lead (naja) and carry ns luy the good path (supatha) the beantiful rord, the way of the Gods (Deta jana) * The good path' implies that thic other patlı called the Southern Path is to be avoided pray to Thee therefore O signi' becuuse we aro disgusted with the Southern Luth, tlic path of eternal bırtlıs and deaths 7 Wo ·50 Therefore lead as by the happy way, free from tlic evils of rebirths and reincarnations, who are endowed with the fruts of yorks The word TT 18 the instromcatal singular of su patka Its regalır declension ooght to be supathena, becaaso trongh qar 18 regular, 3rd case singular of yet supatha is a compound and eads a st, by role V 4, 74 of Parine, its 3rd singular ought to be fair Bat the contrary nse in the text shows that the samásanta role is not invariable, the final # being optional, as it 19 not employed in the very first sutra of Pârint, wliere the compound are ends in a consonant. Why does the sage prap to be led by the good path? Råye for the sale of getting wealth in the shape of final liberat100. What 19 Thy nutare, 0 Agni? Thou knorest (odcán) all (risráni) yorks (vayundni), and intelligences Jalumnam crooked it is derived from the root lurcile to be crooked by n redaplıcıtion of the root and afliving sanach, it incans crooked, deceitfal, obstracting Enah -Sius asmalasmaitat uus' l'uſudh --separate, remove, destroy This is derived from the root yu to separate, being adddi, the tibarana éap being elided, there 19 Tedaplıcation, then 19 added fe the sign of the imperative mood, he being changel to dhr in the Vedas for the sale of being purified from tint Te -- thee The substitute yushmad comes because at 19 anulálta Bhuajshthan --best, Nama uktım words of salntations Vidhenn:- Ne muy do The purport 13, that to salate Theo tlo art so great a help in accomplishing our dear objects of desire, 19 the only reqaital we can offer Thee ilg taqght by truitional nsage, it is not a return for the services Thou hast rendered to 119, for these can never be adequately requited Or this versc nay mean_0 Brilliant Agni 1 lcad (raya) ng by the gool rath, which is free from transmigration, and known as the path of light c, that we may obtain the wenith (raje), c, the treasure of salvation i e, be Tlou thic giver of liberation Laleration from what ? Trom thic vay from ·51 ronnil of transmigration, O God! I'or Thou knowest (reda) all good works (rayunoht) performed by us to cntitle outselves to liberation, “ vayunam meaus work or Kırmas' Bays the Nighanta Or zayunânı may mean wisdom or acts for acquiring Brahmu. núna (1 é, understinding, pondering over aranana) and profound melitation apon Spiritual Truths For the word zayuma merns wisdom in the following slola of Bhågrała -" Na tvad dattya rayunáyd" If it be asked hose can there be thy liberation since Thou art bound by thy harmic destiny? The test replies zuhuram &0,2 €, give us liberation by destroying our sins, lessening their weight, and maling ns free Because the cloing cven of a little sin throws one into the cycle of trinsmigration The word "puhur” 18 derived from the root hrar'' to walk,' by redaplication, as if it was a root belonging to the lIuúdı class, and means 'constant walking to and fro' This 18 & Vedic cxccntion Enam — 81n, 1 e, such a sin as canges constant coming and going (puharina), 2 e, evil tleeds Those deeds remove (yuyundhi) from us (rsmat) O God! we offer Thce our best salutations, becanige we cannot requte Thee in any other way A discussion (Shankara) With regard to the versc9" "bs audya crossing death, one attorns Immortality throngh vidyd," " by destrnction croseing death, by asambhutr oue enjoys Immortality As tbis may secm open to donbt, we shall farther attempt to give an expirnation We shall first state the nature of the donbt that might be raised, which 18 as follows Objection - By the word rid jâ 18 mcant primarily know. ledge relating to the Sapreme Self, why is it taken in a different sense liere, and why does not the word amrita mean complete Immortality following from such knowlcdge? If it is urged, that as a matter of experience these two cannot combine, because the works and knowledge of the Supreme Self are opposed to one another, we szy, True, tho opposition 25135 ·52 19 not self manifest; for both opposition of non-opposition depend npon the authority of the Sacre Scriptures Just 25 the performance of sacrifices (indya) and the worslıp of Brahman (vidya) arc matters of scriptoral proof, so also the question of their opposition or non-opposition is a matter for Authority, and not inference Thng as it is learned from the Scriptare “thou shalt not Lill any creature, 80 that very Scriptorc mihes an exceptioa ly declaring "Let beasts be Lilled in sacrifice" So let it be in the case of vidju and azidya, that is let there be a combination of radya (spiritual knowledge) and works (karma) Reply -No, tliat cannot be, becanse another Sruti surg * those two, ignorancc (arrdyk) and hoowledge (crdyu), arc known to be far asander, and to lead to different goals" (Kath I 9 4) Objection --No, there is no opposition between cidyê and atidyâ, as the Sruti couples them together, in the test ridyan cha andyan cha. Ansicer -- Ye reply no There 18 tlırecfold opposition in these, aiz, opposition in their respectivo causes, essences, and results Objcction –It being impossible to hold that opposition or non-opposition between rd já qnd nudya Either is optional (for that rale of interpretation does not apply here by which two contrary prccepts are hell optional, ench as, let a man sacrifico before sanrise, let a man sacrifice after sunrisc, these are interpreted to nucen that the time is optional with tlic performer), it therefore folloss that there is no opposition between ridya and arıdjá, as the role of conjoining these shows TO thus to reply Aneuer -No, becagse there is the tout of the Kathaupanıskad to the contrary, showing that both cannot consist Objection - Let vidyd and and ja bo in tlic sanc person in Soccession, at different stages of his life Answer No Because when hnowledge ariees, ignorance haring disappeared, there mu no more le au cxperienc- ·53 can ing of ignorinec One who hnows that fire hot and Inminous, 29 erer aftor yards incipable of thmking that fire is cold, or non-laminons --Similarly in the case of one enlightened by hnospledge there Dover again 2018C ignorance, doubt or false knowledge For the Srutz says that grief and delusion are impossible, for such a one, because when a man lows that all things are cyen as the son), when he beholds the unity of the self then there is no delusion, nor grief” Thus there being no possiblity of arrdyd co-existing with zidyd we say that the sacrificial works also, which are concomitints of avidya, cannot exist for one who is illamined As regards the text "He enjoys Immortality, verses 11 and 14, the Immortality spoken of is only relative Moreover of by ordyá in theso verses bc nemut the knowledge of the Supreme Self, then the beginning of the pissage to solar region &c, becomes a radandancy. Therefore it follows that tilyú in these verses slioald be taken & synonymous with prayers and inferior knowledge, and the sense convoyed 14 that sacrifices should be combined with prayers, and not with the Luowledge of the Supreme Self, 13 we have already explained + → TINIS ·NOTES Introduction Almost all l'edhe Jantras are nsel for pero formning 8acrifices or some acts connected with sacrifices and other Kunja woths Thus som blantras are recited while kusugrass is cut, others while the sacred soma 19 giressed, and so On Bat these Ix 11isja Verscs are not ized for soch purpo-es The dema is not a Karmr-ésha or the prolact or cffect of 20 act, all Karma-besha oljects are diſided into four classes tiz, 1 Ulpádya, l'esible, parels artificial as Puroddsa fakes Sc., 2 trharya, only modifications of the original 18 somI-72CC, 3 Apyz objects wluch, thongh, neither cable of artificial change, nor modification, and which though almays remai DIDS unchanged, become objects of loman act by being capable of acqaisition, such as Vedrc Vantra: The Jantrus nre eternal, bat they may be acquired by human acts Samshärya -Objects which are capable of purification, as barley &c, The objects governed by all transitie verbs must fall witing one of the above categories and 80 13 the case with all sacrificial acts Bnt pot 80 with Alman Not only 13 it not an object, it is not even an agent, for it is not Karta por Blokla (agent and enjoyer) So it is above all relationship to acts It is in fact opposed to acts, for even a temporary realization of the aniversality and unity of diman, makes one disgusted with works and taro luis face from these. Nor can thesc Upanishad Aantras be employel in Japa, &c., because all Upanishads have only one object in view to teach about Atman. The tatparya or the real aim or object of a document or book is understool by Sıs signs, tiz, 1 Upal ruma and Upasanháre --introduction and conclusion 2 Abhyasa repetition 3. Apurrata -statement of a new, uoprecedenteel proposition 4* Phalam -the fruit or object gained 6 Artlaráda --esplanatory statement showing the importance of a thing or rnle by its eulogy, and by censuring its contre). 6) uku upapallı -demonstration or reason Arpyrag these ·55 tests, we find that tlie scope of this Upanishad is also the tenching of the unity of the Atman Thus its antroduction 18 " by Atman is pervaded the whole universe," and its conclasion 19"I am the same Purusha" or "He is brilliant, without Lody, all-perending &c" 2 Tho repitition 19, “He doce not move, He is one, He is inade of all, &c" 3 The anprecedented proposition is “Gods even cannot obtun Him." 4. The fruit of this Knowledge 18, "Then there is no delusion nor grief when one sees the Unity" 5 Thc cnlogy and censtre arc, "They go to regions of Asnras who do not know thio Atman," And doing works let him pisli to live a handred years," G And lastly the rorson is given in these words "Bccause matarısta or the grent life force even perforus all his functions though the help of the Atman" Such is the torclung of all the Upanishads. Morcover, other works like the Gild, fe, quoting from the Upanishads, show that this is the object of all Upanishads Similarly Karma-kánıla 18 diametrically opposed to Jnana- Lända thns wlule sacrifices ordun the killing of animals, tle Jnana oppose it In fact Karna-kánila 19 meant only for those who have falso notions abont atman Tor Jaimini, the great anthor of the l'urva-Jumansd, a book devoted to Karma-künda, shows by implication that larmas are only - meant for those who liave not true notions of Atman. Thing in the sixth chapter of Purta-Vimansd, Jarmını shows that one who desires Heuven, who is twice-born, wlio is not permanently disfigured by the loss of & limb &c, 18 alone entitled to perform a sacrifice This shows by implication that ench & man still has the false notion that he is a typiceborn, that he is not lame, &c, Atmd is neither 1 Brahman nor a Sidra, nor afflicted by any bodily affections and defects With a false notioul, one cut never desire anytlıug, for tlie man is actionless like space, free from all sorrows, and 18 the luglicst bliss, 60 one who says Let me linve happiness, let me have not pain, or who thinks 'I am able bolied, I have no bodily deficts,' c, his certainly a false notion of his self ·6 1) Thc font Anubanılhas spoken of in tus look arc, I. aldilari onc destrons of ren1051117 kus igoorauec concerning Self, anl 1 hicli is the canse of all sorrows--Such a one 15 fit to study tlns science Vishaya - To prove the unity of Alman and its true nature is thic object of this book 3 Sambandha thc connection between the words and tlıc idca they convey of the true nature of Atmın, or the snbjectivo concept standing at once as renson and conclusion 4 Prayojana -Removal of natural ignorance in view to close the manifestation of thic bliss of the Tre Self as the object of this boob, (.fnandgin) Versc 1. Though the word f is formed by adding au affis meaning agency, yet Atmå is not an ngent. Its connection with Mija males it appear as agent. The roler presupposes a thing ruled and hence the qnestion would naturally arise wlicther there is no daality in Alma This doult can casily be dispelled As there would be as many reflecions of the same object as there are mirrors in a room to reflect it, so Atmi, which reflects 19 all, is the Ruler of all the images that reflect it, being their prototype (Anandagiri) According to Jatacharya the phrase tenz tyal tend, de, mcans -"enjoy all objects by renouncing tbc ider of thy own proprietory relatiouslip with thein say not they ure The notion that this is muine, I am the owner of it, is aridyå lc only is entitled to yoga who lias renouuced this notion According to Sankarananda, this and the second verse are the principal verscs in the sholc Upanishad, the rest are bat erplanations and exp insions of these Thus verse 3 cxplaws mni-gridha “coret not," for those who coret riches go to Istrie births, Ferse 4 crpinds the idea of the Ruler (Is), dc Accorling to him the tirst half terches that we should get the notion that all is God, the second half teaches the vny of acquiring this notion nimely by renonncing all litsires Tina* by that worlu,' tyal na bring "tabcn, grilltena,' in the sense of being all gol, cut thou (Uhury thu) or cujou const intly the blins of the Diono prescace noc'' ·57 If a person Accorling to Ramchandra Pandit, l'úsya means ach-hhdte durikrite le, the idea of the world sliould be removed altogether by the idea of God, as the false idea of a snake is covered' or removed by the trac idea of a rope which was mistaken for a snake According to Anandabhatta, tdsyam- Sarresht stakdryeshu scorkdranabhdte nırdsyam Verse 2 In the first verge, three propositions have been Inid down The first half of the verse or two padas teach tho Dirine Tratlı, the third padla enjoins Sany isa (ordh) for him whose knowledge of Trnth 18 matured, and the fourth pada lays down a restrictive rule (niyama) for & Sanyası In the first Jantra, Jnibra is taught, in the second Karma is enjoined. Int lest some one shonld fall into the error of combining these two and perform them collectively, Sr Sankaráchärya shows that they are not to be so componnded, the adhıkarıs being different, and these being mataalls erclasive shonld sty - Jnana onil Karma beitig two opposites, chonot co-crist at one spil the same time in the same person, any more than the daties of a celibate student and the duties of o married man can, set they stiould come in succession, as & stulent after Brahmacharya gets married, a person after acquiring gnûne shonli perform Karmas " we repls that tut cunnot be, the cases are different and the adhkarıs are different If it be urged "prâna anl karmas are both ordained by the l'ellas, and both are equally pure, therefore there is no opposition between them," ve suy th18 19 wrong. If it bo said both have no application to the same person," wo say '80 is the case here'? If it be said " celibacy and murringe cianot be combined, as there is prohibition," Te day where also there 18 prolbition As in the text na larnnna, fc," (Br Ar) If it be said “that prohibition rofors to mere larma devoid of jnana, and not to harma plus jnúna," we say "that is not so, becanso there is no such Analyiar word as 'mere (ketala) in the text" Moreover our own text shows that karmas are enjoined to one who has a desire of life, while a pnánı 18 told not to have even the tlosite of life. Moreover karmas can be performed by one who 8 ·58 has riches, while aynanı is told not to have riches Therefore it follows that the adhukar of the first mantra is not the adhrkart of the second mantra Bioreover the frgit of these tro are different the front of ynána is total cessation of all dela- Blon and grief, the fruit of karmas as the attainment of various hearous and states np to the state of becoming a personal God (IIéranyagarbhu) (Inandagırı, condensed). According to Urala, the second verse applies to the yoga who has no desires, he shonld perform karmas in order to get Jnana “Performing works here in order to get saliation, desire thon to live for a hundred years, by eating healthy, nutritious food in this way 19 thy salvation assured, and in no other the works done in order to obtain salvation do pot contaminate, becanse they exhaust their power in the act of conferring salvation" According to Sankarananda, the rorge 28 addressed to one who desires galvation but cannot renounce riches Trayı in the will arise tairágya about rches also in time According to Ramchandra Pandit, the word era means kevala, “merely," that is, ' merely performing works and not desing their fraits Tluis verge 15 addressed to the same per- Bon as the first Having stated that he who has renounced all desires 19 entitled to Sanyasa, this verse shows tle means of renonncing desires, rii, by the perification of the heart, which depends upon karma For the lumuksha there is no other way thna nisikana karına, because the heart being parified by this, one shall be entitled to Sanyása Verse 3 The ignorant not knowing the self, think that dima sins, saffers &c. Thus false defamation of self is killing the self (Arandgıri) Tlus Ferse applies to those who perform harma in order to obtain heaven, &c. Because each persone are born and die again and again, they are slayers of self Sankarananda says those who desire riches are asuras, they kill the all pervading, al-mighty sell boy cretung ticbes. Utáta sags ·Ramchandre Panril snys: asuras are those who find plensnre (ramanti) in life (agu) only. feeders of life only. Loka :-loculities like liell, &c., audl birtlıs like birds, beasts, &c. Those who deny the existence of Self are slayers of self. Verse 4. If the atman is motionless nnd one, how is it that one goes to henven and another goes to hell: this donlt is removed by saying that it is manas that goes ; Alman appears to enjoy and saffer by upůdhi only. Atman being in the closest connection with manas, cannot be an object of coguition to manas, in other words since it pervndes manas, it cannot bo cognised by the mind. All Vedic corks like Soma, milk, are prepared by water, therefore apah or water meaus figuratively all karmas also. The vital functions also arc performed throngh water. The snpreme self is the oversonl or the Personal God (Iswara) or Iliranyagarbha (Anandagiri). Urata saya : It is one in the forni of vijnanaghana— mass of all consciousness. It is quicker than mind, becanse it is the canse that gives the motive impnlse to the mind. According to Uoata, the word is arsat and not arahat. It comes from the root risati 'to injnre:' with the negative practicle, one Tho is indestrnctible is aréat, All sacrifices are placed in Váyu, throngh whom they reach the Alman: i. 2., the Åtman is the ultimate substratumn of all encrifices, &c. Sankarananda says :- It does not shake :' i. e., it is not Väyu or Fråna, It is one' i.e., free from the dnality of bodies. It is neither body, por vital forces, nor even mind, Purvam aréat :-it is gone before, it is all going ; matarista menos suträtma, the collectivity of Jira, it is so called becanso it gets its existence (érasiti) in the mother (matari), ether or the great numanifest: it is the first manifestation, being the power of knowledge and will (inäna-kriya s'akti): all the creation is directly prodnced by Sitirátman. Ramchandra Pandit :--purram :-eternal, beginningless : arsat :-indestructible. Jätarra :-the life force in the body, it being in the body, the functions (apah) perform t ·60 (dharayali) their respective works of respiration, digestion, &c The organs are called apah since by it, the riyu receives its varion, names of prâna, apána, dc, (anyante prandelt sapna yabhısta ápan) Verse 6, Urata reads rickıkırsat: 10stead of ryugupsalı It means “He has no donbts * Sankaránanda sus this vene is a commentary on the thiri pada of the first verse He who realizes that he and Isa are one, does not reproreli or praise any one. Anandabhatta sıys -ngupsanı comes from the root gup to protect,' and means “Tre does not exist to protect bis frail body, for having seen the eternal, pare átman, he does Dot consider prarua to be the life-giver of the body," Verse 7 S'an/arananda says grief or šoka means riksheet or distraction, and delnsion or moha means ácarana, the reil that covers the Self, the two polar forces of the universeaction and re-action, positive and negative Ramchandra Pandit -yanatak --knowing. I e, realizing the self by direct cision The Froirer of Brahman having removed åvarana and tiksiepa (soka and moha), becomes Jiran-Jukta According to Anandabhatta, mora means mental distraction and roka refers to transmigration Verse 8 Karık-he who knows the past, présent soul the fattire (inandagiri) According to Vat this verse mer "He who hnows tlie átman as above described attains (paryagal) átman, ybo is brilliant, all knowletge and bliss, apıl almighty, &c and by attaining útman, he becomes hacıh, nllwise, he becomes manisht intelligent, prabku all-perrading through power of the knowledge of arture and stayambhu, sell esistent throngh the Prer of sp.stand laorle o Bismer he gruams all things according to their natares, that is, he enjoys animate ·61 and inanimate nature by renouncing the idea of self-proprietorslup; laving done works to get cternal years Sankara randa also favoars this interpretation, tiž., paryagát active finite verb governing śukran, &c, 10 the objective case The prononn sa--refers to the knower of Brahman—so also the words karih 86, refer to him, ! , the lnoter Brahman obtains Brahman and becomes kavih, fc, He who conqners (parıbharayalı) Aridyâ parıbh:2 yålkutatkycah-having deterwived the end and the means of accomplisnog it Ramckandra pandit also is in favor of tlue above interpretation Apapu-odham antainted by virtne and vice; virtae 15 & 8in in as much as it canses rebirth samábhya -years, re, praza patrs, the bnilders or creators of the aniverse ; or for cternal years, he has laid by a store of enjoyment and kuows Brahman, and by so knowing has become harık, g c. Mariskı -pare-intellect or mind free from the idea of daality. l'ense 9 The above seven verses are meant for sanyasins, the remaining verses of this Upanishad as well as verse two are for worldly men who are straggluug on the path to sanyása. It should not be objected that "the sabject-matter of all Upanishads being Brahma-ledyâ, tłus division of one Upanishad into two halves is improper" Bocainscother Upanishads also contain two divisions--esoteric and exoterie, snch as the worslup of prána, 8c Nor should it be said that it 19 portion of Brahma-giran, because the resalt of such worship, &c, is clifferent Moreover all works depend upon desires, such as "let me love wife, let me have wealth to perform sncnfices, as shown in the Brihadarunyaka So When a persou has not in objective reality & wife and wealthi, bus deure crentes Puinental wife and wealth, as is shown in that very Upanishad "Let me have a wife, let me have a So far da desiros son, let tue lave wealth, let me perform work verily extend Tlierefore also DOY a person when alone desires, let me have a wife &c As long as he does not obtain them, he thinks lumself wcomplete Elus complete·ness is this, tint the miod 19 luis self and speech his wife, life is his son, and the eye lits yealth, & cet" all these are the results of cruly 1 (Arandagiri) The seven provisions or foods are mentioned in Br. A 1.5 1, "of the seven provisions which the father created by understanding and penance, &c." They are one for man, two for Godø, three for bipself, and one for adunale. L'irst the ordinary well-h2own food of man, the two foodof Gods are offerings called Darsa anel Purnámasa sacrifices or Huta and Prahuta offerings, 4, 5 and G, the three foods of his own are all those means of these enjoyment, tim, mind, speech nad pána, and the one food of animals is the milk These sereu provisions were created by the Father, tix the sacrificer who created all these through hnowledge and work by performing good and bad works, le therefore directly or indirectly 13 the Father or Creator of the shole world of enjos. ments and snfferings, he is the Creator of lus environment; and thinking falsely that these are his and he lias created them, le 19 bound to the chun of transmigration (inandgıra) The Mantra Isárasja, &c. teach Brahma vidyd, and this Brahma rodyá 18 the subject discussed in the previons eight verses, therefore does not the context (pralarana) show that the l'add referred to in this moth rerse is Brahma ridyd and that the Sruti means that Brahm-cidya should be com. bined with aridya or work? Such an interpretation 19 Frong Tle context is not always an infallible garde as to the combination of two things Ye must see whether the things are per se of a nature whose noon is compatible or pot. Two acts should be combined only when one of them being completed, the end desired is not attained, and the Second act becomes necessary to remove the obstruction that prevents the manifestation of the fruit. In that case only one nct becomes the co-ordinate or co-adjutor of the other. Bnt this is not the case with Brahma-redd and arıdyű rcork For Brakma-ridyd is complete in itself and does not stand in need of a co-edjatant act For the rery net of sceing ·63 the unity of the Self produces iustantancously the result in the shape of the removal of grief and delusion; so the result not being delayed there is no necessity of a co-rdjutant act in the shape of worhs (avidya) Morcover in the Borhadd- Tanyaka Upanishad it is said "turough study tiirongli faith, throngi penance and thronghi sacrifices let one wish to know Brahman" Here vapnena 18 12 the third case, and so it is clear that the relation of sacrifice to Brahma-vidyd 19 that of an instrument to a principal act, and thus occupres tho position of an inferior or subordinate act therefore it eta never be a co-ordinate or a co adjutor to Brahma-tedya, aad thertore it 18 Vrong merely on the strength of the context to make Brahme-tidyjá co-ordmate with harma. Moreover if it was intouded to enjoin co-ordination of the great Brahma-vrdyce with works, then the dispraise of vidya in the text becomes also allogical, what was the uccessity of tlus dispraise ? Hence it follows that these following verses enjoin the coajnaction of Dera-vidya With karna, (and not of Balma-vidyd with karma) for the first two do not cxclude each otlıer, 19 do the latter Nor glionld it be doubted that the front of Dedata-nana is nothog more than that of karma , 80 there can be no conjunction of these two I'or the fruit of Devala-znana is Decaloka, and of karma is Patriloka Moreover the dispraise in the text is only for the she of slowing the necessity of combining Devatayana with larma, nad it shonld not be taken to mean that those two taher separately by themselves were really worthless and ineffectual, as some would have it Because these even when separately performed hare their good effects na the shape of Dera-loka and Pitrilola So the dispraise 19 the Srate 29 pero rhetorical way of recommending the union of Deratajnana with harma, and should not be taken in its literal sonse (Anandagiri). Coala aoulye -armar done with the desire of obtaining hearen, &c Vidja the Loowledge of Atmå only, divorced from lar ma ·San/ trananda --Those who desire wealth and riches entez into the state of egotism or arıdyd refers to the coretona persons mentioned in verse 2, and cidyd to those who gay "I am Brahman' without having realised Brahman Verses 10 & 11 Amrita, 13 explained as liberation by Urata and becoming one with Brahman by Sankarananda Diritya or death' referring to the obstacle preventing the realization of the kpowledge of Aiman forgettalness, want of concentration Verses 12, 13, 14 Accordiog to Urata, the Torsluppers of asambhuti are the Lolayatas or materialists who say the soul is perishible with the body, there 18 no rebirth, and that it is absorbed into Piantı after death, 19 one is lá deep sleep without dreams (sushupti) Sach persons, becanse they hold these doctrines in their life, will after death go into a state of unconscious lethargy, and obtain pralrat laya Hero'it 19 not the unconscious praktı: that gives the first to its worshipper, bnt the supreme God, lo accordance with the beliefs of men just as lie retards a karma-rådın in accordance with his karmas Anandagırı Sambhut ratah --refers according to Urata, to the worshippers of Atmå those who suy there is nothing else than dema and do not perform karmas l'erse 15 Health of the body, cors, land, gold, &c, are linnan wealth, manusham rittan, while Loowledge of God 19 Disine wealth or darram erltam (Anandagiri). Ulata adds Om kham Brahma after this verse, "Om Akásce is Brahma. This rending is not in the text. According to Bhemsen Pandit, the learned follower of Swim Dayananda Saragrahi, thus rerse means a golden screen wbich covers the face of Truth : , love of gold provents one seeing the Trnth Terse 17 According to Urala, the term I'dyr beans Longs Sarıra consisting of fire organs of sensation, five OTGIDS of

·65
20W.
action, mind, fire dahábhutas and Jirátmd. Amritam:--
the Sapreme Brahnan Om:-is the name or form of Brahman
0 Kraty! remember me noiv, help me
Kratat may
mean cither fire or sacrifice. Instead of kritam, he reads
Albe: which means "in order to attain worlds."
According to Ananılabhatta, Kratu means Vishnı, the
presiding deity of sacrifice : Om is the only savior at the
time of death.
9

·DISCUSSION. wwwwww The commentator Sn Sankaracharya, laring explained the Terses according to the meaning of the words, now enters into a discussion as to the drift of the whole wool The whole question tarps upon this “ Do the words ridya and amritam refer to the Brahma Indna and liberation, or to inferior knowledge and qnası-liberation?" The settlement of this dispute is important, in a mach as there can be no two doctrines so diametrically opposed as the doctrine of renonciation of work Then Brahma Jhana 19 obtained, and the doctrine of onion of work with Jnana even after illamtation Says the opponent - This dispute 15 as to the interpretation of a scriptoral tert, and it should be settled by reference to scriptoral texts and arguments deduced therefrom, and not by mere logical reasoning To establish therefore the opposition or non-opposition of Karma and Jnánt, the scriptural argument is the only argument admisgible," S'ankara admits the boundress of this restrictioa, and says "yes, we prove from scriptoral argoment that there 18 pposition between these two," and he quotes the Sruft of the hathopnishad to show that there is opposition Again arges the other side, "what then? Te are dealing Fith this, and not with Katha" “Bnt the Sruti of Iropnished does not show any opposition To this we rejoin You should not suy so, for if you adout that there are contradictory texts, ne establishing oprosition, and the other establishing non-ppposition, then there 13 Do possibility of reconçılıng these texts by making them optional" There are two sacrificial texts, one enjoining that the sacrifice shoald be performed before sunrise, and the other that it shonld be performed after sunrise add these contradictory texts are liarmonised by saying that it is optional for a sacrificer to perform the sacrifice either before sunrise or after sunrise as it is a matter thrch 25 altogether left to the choice of the man The opponent ·67 says: "Let us make it therefore as optional by force of the rale enjoining combination." To this we reply "No. The Brahma-tidya and acidyd cannot possibly combine, us the false knowledge of something being silver and the true kuowledge of its being merely mother of pearl only shining like silver cannot possibly combine, so the rule of combination does not apply here." For, if the role of combination were to apply here, then one must argue thas:--"by force of this rale, it will follow that there is no opposition between Jnana and Karma ; and siace there is no opposition between Jnana and Karma, they should be combined, and thus their combination is established." This is nothing if not argaing in a vicious circle. If it be argaed, "admitting that Jnana and Karma are demonstrated .as incapable of co-existing at one and the same time, let us take them in snccession." To this we reply "If you say that first Karma should be performed, and then one should devote hinnsell to Indnu exclosively; we say that we Also say the same thing, there is no opposition between as here, if this order of performance be adopted. But if you say that a man shonll first acquire Jndna and then perform Karma, we join insne. For this order of succession is impossible. Becaase by Jnana there will be the total destruction of Aridyd, and no germ remaining, the aridyú can nerer manifest again in such a person." If it be said, "ulmitting that aridyå being destroyed there will be no recrudescence of it, yet such a person will perform works of aridye still, for we see many wise men performing works, ciz: explaining, lecturing, begging alms, and wandering abont, &c.," we reply Faridyd being destroyed, its effects also will not reappear. For Karma or work is that which is wtorundloving to an impaise or motive arising, according to a Vedic text, such a Karma yon want to combine with . Jrana. Bat when a man realizes the unity of Brahman by clcar perception, in him there will be no impulee or motive prompting him to work ; becanec be has no desires ; while impulse or motive exists where there is some desire. Because ·68 5238 the Smriti "No action is ever seen here to be performed by a person who has no destres, every tag that living being docs is done through the prompting of desire" The begging of alms, wandering, &c, performed by the vise are done to preserre the body, and in order to exhanst karme which still lingers as traces of Arriya Such acts of the wise are not harnas because the element of impalsc or motive is Inching for so long as there is nnion of life and body, anch quası larmas are necessary, but the T20 do not think them to be their own acts, becapse they are above arıdyå which is the parent of larmas, nad because they think "I am doing nothing" As to the objection "why by the term immortality in Verse 11, liberation is not meant and by ridyå the lnowledge of supreme sprit," wo reply, "the immortality referred to is onls relative for mere it pusolate inmortality, then the begging of entrance by the subsequent verses rould be la congrnons and incomprtıble, for the Srut says that "the vital winds of a Jnan do not go ont at the time of death ac with ordinary wortals, on the contrary be is werged in Brahman cvca liere and enjors Drakman, fo' Therefore the principle meaning of Amritan should not be taken as applying here, bat its secou lurs meuing ti state apalogous to immortalitr but not absolute immortalte TIDYA 031 TAT SAT N... **. • BHAVAN पचवटी LIBRARI: पुस्तकालय BOX BATU PRETED AT TAITA PITICELKA” PAK.