·THE ĪŚĀVĀSYOPANIŞAD-BHĀŞYA OF VENKATANĀTIIA INTRODUCTION This is the first of the Upanişad-bhāsas according to Višistidvaita Philosophy undertaken for being translated into English with critical notes. The importance of this kind of work need hardly be exaggerated. Philosophy and Religion, it will be seen, owe their deepest inspiration to the fine and excellest Theism breathing through these Upanişads. Through the ages, the culture of India was imbibed from these unfailing springs of spiritual consciousness that had its roots in Divine Knowledge, Divine Action and Divine Devo tion culminating in Divine Birth. The necessity to rescne philosophy and Religion from futilities of political and social inertia is every where felt. A Divine consciousness must once more take possession of our entire being and transmute tis and lead tis on the Divine Path Such a promise is eminently capable of being fulfilled by students and practisers of the Isvara-Yoga. 1 THE LIFE AND PHILOSOPHY OF ŚRI VENKATANĀTHA Sri Venkatanätha, the most important thinker of the Visiqtadvaita-School of Philosophy after Rāmānuja, was born at Típpul, a suburb of Kāñci (modern Conjeevaram), in the tamil month of Purattasi of the year Vibharest corresponding to the 17th September 1268 A. D. As Sri Venkatanātha was born under the asterism Śravaņa, the asterism of Sri Venkatesa of the famous Tirumalai shrine, he was named after him. Tradition has it that Sri Venkatanätha's father Anaula Suri and mother Totárammā visited the shrine some time before their illustrious soll was born to them, and that one night they dreamt that the Lord of the shrine şcut flis bell to incar. Date as their son. The story is testified to by Sri Venkatanátha him. self in his drama Safikalpasiryodaya.' Sri Venkatanātba had a heritage suited to bis genius. lle kas a lineal descendent of a personal disciple of Śsi Rāmāmaja through his father.' Throuch his mother he was related to ści Rāmānuja's per sonal disciple and nephew Pranatärtibata, otherwise known as the Vedānta Udayanācśrya. Pranatártihara had a gandicon and a 1. Susiteirasuratat 1. Act 15 r. > JRR A S. 1913-18. An.

·ISAVASYOPANISAD-BITASYA . grand daughter, the former was the famous author of Ngāya-K'ulića, Rāmānija, and the latter was the mother of Śri Venkațanātha. Thus from his infancy, lie grew up in the midst of the tradition of Sri Rāmānuja's philosophy. Śri Venkațanātha was brought up by his uncle, Atreya Rāmā. nuja familiarly known as Appullar. Sri Venkatanátha manifested signs of being a genius. His memory was very keen and he required no second reading. His extraordinary retentive powers in this respect were displayed, it seems, on more than one occasion. When very young and yet a child his reinarkable memory was manifested when he assisted in giving the cue to the great Nadātīr Vätsya Varadacārya in one of his discourses. The mauner le seems to have done this was still more remarkable, as he seems to have done this without violating the injunction of the scriptures not to repeat the scriptural text without proper instruction from a Guru. When he reached the appropriate age he was initiated into spiritual life by his uncle and he continued to study everything under him. He completed all his studies by his twentieth year. His knowledge was encyclopædic and this fundamental equipment of his studies is displayed in his very early works too. He married about his twentieth year. His married life seems to have been very fortupate. It shows none of those conflicts that so much marred the life of Sri Rāmānuja. On the contrary he was excellently married, and his life as a llouseholder was an ideal oue. Happy nations as a rule lave no history to leave behind them, so too happy couples. When Sri Venkațanātha pleads for the life of a householder as more betting to man than the more arduous sannyäsin's, one can infer that married life is a life of responsibility to oneself and to one's community and race, which provided it is lived properly, will yield the highest bliss possible to the human being on this planet. We cannot say exactly how long it lasted or how long his wife lived. We only know that he was a father of a son about his forty-seventh year of life, nearly twenty-eight years after his marriage (1316 / .D.). Soon after his marriage Sri Venkatapātha went to Tiruvahindrapurain (ucar diodern Cuddalore, South Arcot district), a beauti. ful hamlet situated on the banks of the river Garuda (Gadilam). This was the period of perfect preparation and meditation and penance. He attained in the course of his first two years there, miraculous powers from Sri Hayagriva (Śri Vişņu of the form of Hayagriva) and also from Garuda. Perbaps it is through their blessings he turned to ·ISAVASYOPANISAD-RASYA jii melodious versification and produced hymns in praise of Devanāyaka aud Hayagriva. It was also during this period he began his discourses on the Sri Bhāşya, Bhagavad-Gitā and on the secret doctrines of the Visiştādvaita. He also became a master of arts and crafts, and attained such proficiency as to be called Sartalantra-statantra.' His life at Tiruvahindrapuram seems to base lasted about twenty years. He exempliſed in hituself the profoundest wisdom of the Upanişads and Prabandham. For him, ordinary life regulated and governed by total surrender to the Lord is no menace to spiritual communion and development. All actions prescribed by the scrip. ture have to be performed, for there is no way open to man other then service of the Divine. A life of renunciation (tairāgsa) can go along with the human couditions of love and possession of children. He seems to have followed uſicha-orilli the profession of begging for rice for his daily needs, thus typifying utter dependency for inaintenance on God to whose service be liad consecrated himself. It is just possible that Sri Venkatanātha became conscious of his anission in life about this time. It is one of those recurring facts of psychological cousciousness of a sect of community, religious or secular, to seek to endow their clief teacher or messiah, who had brought unity and solace to that community, with all the story of a son of God. Supernatural claims have always been made on behalf of almost all great personalities. It has great value and evangelical force during the period of the mission. The leaders themselves because of their sincere aud abiding consciousness of their duty to their God, accept the mantle of this great responsibility. Sri ch katanātha was no exception to this. The dream prophecy was tlacse. He had to accept the inantie that God Irad destined him for. His abiding concern secins to liave been to dispel tlic darkness and demquiac fury of unspiritual forces encircling his community, whilst himself increasing the spiritual light and power of bis own comma. nity. This twofold purpose of desiruction of anti-spiritual forces and increasing of spiritual forces, or in the words of the ſtārāsofanigad, increasing the birtb-furces whilst destroyivg the death.forces seems to have been his main concern. It is this cousciousaess, tri.polar as it is, that pervades like the perfume eternal, the entire conduct of Sri l'enkatauãtha. In all his works there is anastery as well as compic!c surrender to the Diszne. in all his dealings lliere is the sacial pic. 1. Awell that Sn Vestat:11bu coestische gerin * te sera a Titsty bialtıparte, ** to the image cost of hints als rell.

·iv ISAVÁSYOPANISAD-STASYA sence of divine humility. It is this that las made him the most relentless opponent of all that is trash and trivial, and an admirer of all that is noble and lofty and godly. His life of preparation for the great mission having been over, he started on a pilgrimage tour to the famous shrines sprinkled all over Iudia, this being one of the most important duties of every Hindu. He left for Käīci, and on the way, le visited the famous Tirukoilur temple where he composed the Delialiśa-stuti, on the Lord Dehalisa who manifested Himself to the first three Alvārs, Poygai, Bhūta and Pey. His stay at Kāñci was short. Like the Ālvārs, he composed a hymn on the most important shrines le visited in South India. He composed a hymn at Kāñci on Varadarāja - the Varadarāja-pañcāśat. His next halt was at Tirupati, where he composed the magnificent Dajā-sataka on bis patron Deity. From Tirupati he seems to have visited Sriſaila, Ahobilar and other places. He proceeded to the porth visiting the famous places of History of Răma and Sri Krşpa and Badari and Jagannath Pūri. On his return journey he seems to have visited Tirupati and then Kāāci. This journey seems to have lasted about five years. Ve do not have any detailed account about this itinarary. There are no compositions or praises on any deity in the Northern India. No sooner than he returned to Kāőci, he was invited to Śrirangam to take part io a debate with an advaitic scholar in the year 1310 A. D. The leaders at Srirangam were usable to meet the arguments advanced by the advaitic scholar, and as Sri Venkatanātha inherited the mantle of Śri-Bhāşya-simbásanādhipati and Prabandhasimbāsanādhipati, after the demise of his uncle Atreya Rāmānuja, he was invited to refute those arguments. Sri Venkatanātha successfully refuted the arguments of the advaitic teacher and thus wop for himself laurels and encomiun. He was given the title of Vedāntācārya-the master-teacher of Vedänta. He was now the acknowledged leader of the Philosophy of Višiştādvaita. The two divisions of the Sri Vaişņava thought, the northern and southern which Śri Rāmānuja had unified in his person after Vāmunācārya, tended to fall asunder, as the seat of the Chief of Sri Vaişpavism had to be at two capitals, Kāñci had always been the seat of great literary activity not merely of Višiştādvaita but also of all other 1. It appears that the Advaitje teacher was one Kępna Miśra to state definitely whether this was the cathor of the Prabodita•fendrodaja. But it We are not able u likely. 2. Adhikayaya Sayātali, opening terse, ·vi ISAVASYOPANISAD-BIASYA Venkațanātha. No surprise then that śri Venkațanātha vas affectionately and admiringly called the Acārya. To speak about Deşika is to speak about Viſiştādvaita. The dream and wish of Yamunācārya got its fullest realization in the person of Sri Veskatanātha'. This was the peak of his life. His missiou was started under excellent auspices. Everywhere there was admiration for the master. In 1316 A. D. Sri Venkațanātha was the proud father of a boy who, it appears, possessed all the great qualities of his illustrious father. It was as if the life of completest happiness was vouchsafed for Sri Venkatanātha. But the life that promised such a luminous future was assailed by petty jealousies. The tendentious activities of riyal schools began to manifest uncomfortable forebodings of a disruption. Unfortunately it began to ceutre round the person of Śri Venkatanātha. Personal insults, slights and eveu severe inan-handling seem to have taken place. People began to refuse co-operation to him in the performance of oblations to his mapes; a row of sandals was lung at the door-step of his residence so that it could strike him when he came out. These trials on his patience made him understand that despite all that he could do to soothen the embittered feelings, and despite his will to treat them as of uo serious concern, and despite his general sense of humour, he was not wanted at Srirangam. Thus he left Srirangam about the year 1319 A.D. for Satyamangalaın on the borders of Mysore unwilling to be the cause of serious cleavage in the community. It was perhaps during this period between 1310 and 1319 A. D. be was challenged to compose in one niglit a-poem on the sandals of Śri Ranganātha by a member of the rival community, which he did, on the completion of which bis superior mastery in composition was acknowledged by the grant of the title " Kavitarkikasirika" to him by the learned assembly of Judges. That work is known as Paduku-Sahasram. It is also probable that Sri Venkatanātha composed the Safikalpa. süryodaya about this time. After a few years, lasting about five years, he seems to have been once again called upon to refute another Advaitic scholar at Sri rangam. Sri Venkatapātha returned to Srirangam and defeated the opponent through the offices of his disciple Brahma-tantra-swami. It is presumably as a result of these series of debates that Śri Venkatanātha composed the Śata-daşani so as to be helpful to the students 1 1. See Life of Raduje.

·ISAVASYOPANISAD-BHASYA vii and teachers of Višiştādvaita to refute the opposing schools. It is also likely that the Paramata-bhanga was composed with the same intention. It appeared that after the cloud of mistrust and jealousy that marred his life between 1319 A.D. and 1325 A.D., there had come after all the bright sunshine. But this was not to be. Scarcely a year afterwards the invading hordes of Malik Kafur were pressing downwards into South India carrying with them the fiaines of relentless persecution and massacre and vandalism. Idol-worship or rather Pratimā.worship, which is one of the most important elements of Sri Vaisňava religion, was assailed. Idols of worship were removed from the sanctuaries to interior places for fear of desecration and spoilation and mutilation. Srirangam vnderwent this fiery ordeal in 1326 A.D), Sri Vedānta Desika, Sri Pillai Lokācārya and other eminent leaders of Vaişnavism had to flee. People numbering ten thousand staunch devotees, were massacred in attempting to stem the onslaught of the Moslem leader, whilst Sri Vedänta Desika and Sri Pillai Lokācārya hurried away from the city in possession of the Śruta-prakāšikā-commentary on the Śri-Bkāşya and the Image of Sriranganātha. After some arduous journey Sri Venkatanātha went to Mysore. It is likely that his son and wife were living at Satyamangalam at this time or were sent to that place just previous to the invasion apprehenditg danger. So much so, there is no meo. tion of them in this escapade from Srirangaia. After some years spent in the old place of exile of Sri Rāmānuja, Tirunārāyaṇapuram, he seems to have returned to his old hatut Satyamangalam in 1335 A. D. It is recounted that during this period of exite, his old friend Sri Vidyāraṇya Swāmin, the minister of king Bukka I, the fouuder of the Vijayanagar, the capital of the great Empire of Vijayanagar-the never-to-be-forgotten Empire, invited śri Venkatanātha to reside at the Court of Vijayanagar, obviously moved by the impecunious circumstances of Sri Venkațanātba. It appears that though moved by this offer, śri Venkatanātha courteously declined this honour and help, with five verses breathing rare beauty and humility. He was content to enjoy the wealth that God had ipfióitely given him, the wealth of knowledge! For him there was Bo place for compromise in religious life just as there was no compromise with falsity. 1 cf. The ideal of the 1ša, 1 & ff. Janaka's famous complet "Agaatası bata the vittame> ·viii ISAVASYOPANISAD-BHASYA Śri Vedānta Deśika continued to live a quiet and peaceful life delivering lectures and discourses on the many points of the doctrine. He had already written innumerable hymns, controversial works and commentaries, and composed original kóryas. It was in every sense a peaceful period. As usual his disciples flocked to him at this uew shrine of power (Satyamangalam was also kuown as Śaktimangalam). There was ouly one dark cloud, the cloud that darkened the sky of Hindu Religion. It was only about thirty years afterwards that the Hindu Empire founded at Vijayauagar grew sufficiently powerful to drive out the invaders. It is stated that sorely grieved Sri Venkatanātha coniposed tlie Abhiti-stava about this time. Almost in response to this cry of the devotee, the Lord seems to have, through the iustrumentality of oue Gopaņārya, a General stationed at Gingee, driven out the last of the invaders from Sri-rangam and installed the Idol of Sriranganātha who had been moved from place to place during those thirty years, This was ir 1361 A. D. Knowing this fact, Śri Venkatanátha returued to Srirangam rejoicing in this answer to his prayers. The two verses that he wrote praising the services of Gopaņārya are even today to be seen incised on the wall at Śri-rangam. Having lived a full life of service (kaiñkarga) in the cause of the philosophy of Sri Rāmānuja, Śri Vedānta Desika passed away in the month of Karthigai Saumya year 1369 A. D. Thus came to an end a great epoch in Višiştādvaita. The philosophy of Sri Venkatanātha cannot be summarised within the short compass of an introduction. But certain general outlines can be drawu. The Philosopby of Sri Venkatanātha is identical with that of Sri Rámánuja, and it is considered that the great hierit of Sri Venkatanátha's writings lies in the synthesis and correlation that he has made between the several thinkers who preceded him. He has referred to almost all his predecessors and has criticised thein or supplemented their views with arguments revealing wealth of understanding altogether unsurpassed. His life was on the philosophical side consecrated to unravelliog the intricate poiuts of philosophical value which might lead to a synthetic understanding of the Vedic and Upanişadic literature and Prabandhic thought. This of course was necessitated by the tend. ency of many followers of the central thought of Rāmāuuja to interpret onesidedly. On the other hand, the coustant revival of philosophical disputations between rival sects or philosophies imposed on the philosopher the obligation to substantiate his difficult Organistic view.point. It is more easy to accept a materialistic ·ISAVASYOPANISAD-BHASYA mouism or pluralisin or a spiritualistic monisan or pluralism, but it is difficult to tread the path of Synthesis that orders all existence or reality ou the basis of a central principle of Organic relatiouship. This difficult task to which lie addressed himself required prodigious labour and persistent attention to details. It is usual for thost philosophers to take a very compreheusive view without entering into the inanifold details of the scheme or order aduinbrated. That satisfies superficial souls or believers but that cannot satisfy the carping critic who would insist upon the manifold details being filled up. This was the task imposed on the leader, and Sri Venkațanātha, the giant le was, undertook the working out of the innumerable details of the system. not only on its philosophical side, but also wherever the philosophical passed isto praxis and ethics, and all this without losing the fundamental basis of spiritual consciousness of the One All-abiding Divine. This radiant man, spurning all pomp and power and pelf, tenacious and zealons in the cause of promoting a better understanding of the relation between God and man and the worid, confident about himself, trusting in God, ever at the service of truth, deeply jearned in the thought and knowledge of all the literatnre, whether sanskritic or tamil or prākrit, a venerable teacher and berce antagonist, compel- Jing absolute obedience of his disciples, a patient craftsman and rigid follower of the śāstraic injunctions --Sri Venkatanátha-was the very embodiment of the spirit of Višiştādvaita. We find that his main desire has been to show the good life, the life that God has imposed or has ordered in the world. The path of realization is not through mere intellectual understanding not mere works, but through Devotion, Bhakti, which includes the performance of works as well 35 understanding. The cognitive and conative faculties of man slionld be directed by the power of devotion to the highest reality, the Self of all, and become the Vision of integral Unity. This devntion can be manifested fully and integrally through the understanding of the integral or organic uvity or dependence on the Supreine Being, the Lord, who is the final Object of our life (parama. purusärtha). The love of God, faith in His wisdom, in His being our only ineans of salvation, in His perfect love for man and His anxiety to lead man to the highest place, His ow'n transcendent puissant place, are real and urgently necessary for man's progress. The ideal of the Jśāvašyopanisad which is lierein presented in transi lation and the Bhagar ad Gitā miogle harmoniously with the central teaching of the devotional ecstacies of the Alvārs. It is 110 kouder therefore Sri Venkatanātha finding that a fipal and absorbing ·. ISAVASYOPANISAD-BIASYA synthesis of Upauişadiç thought is presented only in the Išāvāsyopanişad, commented on this Upanişad ouly. Tu all the works that this master lias written, tliere is a unity of purpose, the ceutral purpose, of representing the system of thought for which he stood, of which he was the most importaut scprescu. tative cyangel for near a century. He has written a masterpiece of logic and dialectic such as the Taitta-muktā.kalapa with his own commentary Sarartha-siddhi. This, in his own words, stands as a testimouy to his omniscient understanding and grasp of all systems of thought. His renovating efforts in the sphere of logic are illus. trated by liis Nyaya-parisuddhi, Nyāya-siddhanjana and Scstara. mimūmsū. His controversial works, are liis Šaladīşani and his Paramal ablanga, and Vaditraya-khandana. His cxpository works and commentaries are tlic Tattra-ţikä on the Sri Bhāsya, Tatparya. candrikä on the Gita-Bhāsya, Adhikarana-sūrārali on the Sri Bhāsya, ísārāsyopanişad-blāsja on the Upanişad, Pāñcaratra-rakşā ard others. His poetic talent and mastery of composition are displayed in his Yadavübhyudaya (modelled on the Ragliuvamsa), Hamsasandesa modelled on the Negladīta, Sankalpa-sürgodaja as a counterblast to the Prabodha-caodrodaya, and his Subhāşitanici modelled perhaps on the Bhartphari's Satakas and the Paduka. sahasra.' In addition he las composed 30 hymus on the several deities. He has written extensively ou the inner secret doctrines of the Sri Vaişğavas. On the whole lie seems to have coinposed 118 works, a prodigious output of literary and philosophical value. His works have been acclaimed as of the highest quality, by his coutern. poraries as well as his successors. The famous Appayya Diksita has written the commentary on his Yadaväbhyudaya--which shows the high esteem in which that famous Advaitic scholar hield Sri Venkațanātha. Despite the fact that his logical and philosophical thought Itad trot been paid attention to as much as it deserves by monistic dealists such as Prof. S. N. Das Gupta' and others, he requires to be studied as a careful thinker in logic who seeks to supplant the mere ideological theories of idealism by a more profound understanding of the intuitive logic which corresponds most closely to Organistic conception. The instrument of thought must be of the same order as the metaphysical system in which it finds a place. Logical theo ries cannot be syndered apart from their metaphysical bases. It is true that an inductive study of thought and its principles will yield 1. History of IndiaPhilosophy. Vol. III.

·İSÁVASYOPANISAD-BHASYA 115 a truly critical account of logic. Such a logic, however, should hare to presume tite reality of its owu account. An inductive study of thonight will not be able to overstep its own shadow or presupposi. tions. It must start with the experience it finds, rather than seek to transplant itself elsewhere. It is this demand of realistic thought that happens to be the safest level of experience. Thought, building itself upon such foundatious, will finally construct its edifice of kuowledge on the surest bases of science and human experience not excluding any expericnce of which the human being may be capablc. Religious and inystical consciousness and even the realization of the Divine fall within this scheme of understanding. It is this that Sri Veukațanāthia seeks to achieve through his logical works. In orgauistic hypothesis, thus, the foundations of thought are well-laid and are capable of being intuitive and intellectual, pragmatic and ethical, To lave laid the foundations of this kiud of logic is the greatest contribution of Sri Venkatapatha. It is unfortunately true however that this great work has not been continued after him as splendidly as may be desired. THE TWO RECENSIONS The Išāvāsyopauişad forvis the final chapter out of the forty whicli constitute the Vājasaneya Samhită of the White Yajur Veda. There are two recensions of the above sainhită namely thc Kārva and the Alächyandilla. Tlte Upanisad, as we liave it, belongs to thic Kämva school. There are, horrever, slight differcoces between the Samliita text and the Upauisad-text. (i) In the V santra' tliese is added U between lad god lg ist the first prāda, and between tad and antike jo the second pădz. (ii) Iu the VI mantra the Samlità reading is Almanneta. The Upa. nişad reads Almangera, and (iii) finally the Samhita-V'panigad wlicu recited as part of the Samhită ends with the words 0.1 Kham Brahma. The differences as between the two recensions are very many. A: understandiug of these helps considerably our appreciation of the Bhasya of Sri l'cukatapatha at more than one place. The two reccu. sious are given below. The Kārsa sersion is given here as upanişad and not as Samubita. 1, in the text exci! by all the comunicatstors, *ità ile esection c! sri l'exists totha tle 17 tagits first la orits thrt bei trn tad ara.

·1 3 ISAVASYOPANISAD-DJIASYA KINYA (7 31. TDIIYASDINI (11) हरिः ओम् 1: ईशा बास्तमिदं सर्व ईशावास्यमिदं म यत्किय जगत्यां जगन् । यत्किच जगत्यां जगत् । तन सत्तेन भुजीया तन सकेन भुलीया मा गृधः कस्यस्विचनम् ॥ मा गृधः कस्यस्विद्धनम् ॥ 2. कुर्वन्नेवह कर्माणि कुर्ववह कर्माणि जिजीविरेच्त समाः। जिजीविरेच्यत समाः। एवं त्यथि नान्यथेतोऽस्ति एवं त्वाय नान्यथेतोऽस्ति न कर्म लिप्यत नरे॥ न कर्म लिप्यते नरे॥ 3. अमुर्या नाम ते लोका असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः। अन्धेन तमसाऽऽवृताः तास्त प्रेत्याभिगच्छन्ति तॉस्त प्रेत्यापिगच्छन्ति ये के चात्महनो जनाः ॥ ये केचात्मनो जनाः ॥ 1. अनजदकं मनसो जीयो अनेजदक मनमो जवीयो नैनबेचा आमुचन् पूर्वमर्पत् । ननद्देचा आमुपन् पूर्वमर्शत । तद्धावतोऽन्यानोति तिष्ट- तद्धायतोन्यानलेति तिष्ट- सम्मिनपो मातरिया दधाति ।। तस्मिनपो मातरिवा दधाति ।। b. तंदजति तदु नैनति तंदजति तनेजति तरे तद्वन्तिके। तद्दूरे तद्वन्तिके। तदन्तरस्य सर्वस्व तदु सर्वस्यास्य वाह्यतः ॥ तदु सर्वम्यास्य वाह्यतः ॥ 6. यस्तु रावाणि भूता- यस्तु सर्वाणि भूता- न्यात्मन्येवानुमसति। न्यारमन्नयानुपश्यति । सर्वभूतेषु चात्मानं सर्वभूतेषु चात्मान ततो न विजुगुप्सते॥ ततो न विचिकित्सति ॥ 7. यस्मिन् सर्वाणि भूता- यस्मिन्साणि भूता- न्यात्मवाद्विजानतः। न्यात्मैवाभूद्विजानतः। तन को मोहः करशोक तत्र को मोहः करशोक एकत्वमनुपश्यतः॥ एक्त्वमनुपश्यतः ॥ 8. स पलंगाच्छुक्रमकायमनण- स पर्यगाच्छुम्मकायमत्रण- मसाविरं शुद्धमापविद्धम् । मन्नादिरं शुद्धमापविद्धम् । कविर्मनीषी परिभः स्वयंभू- कविमनीपो परिभूः स्वयंभूः. याथातथ्यतोऽर्थान्व्यदधाच्छा र्याधातव्यतोऽर्थान् व्यदधाच्छ- श्वतीभ्यः समाभ्यः॥ भतीभ्यः समाभ्यः ॥ 4 तदन्तरस्य सर्वस्य 5 6 7 ·xiv. ISAVASYOPÁNISAD-BHASYA 17. वायुरनिलममृत- वायुरनिलम्ममृत- मथेद भस्मान्त शरीरम् । मधेद भस्मान्त शरीरम् । औं तो सर कृतं स्पर ओम् मन्तो सर कतो मर कृत समर ॥ क्लित्रे सर कृत म्मर ॥ 15 18. अमे नय सुपथा राये अस्मान् अने नय मुपथा राये अम्मान विश्वानि देव च्युनानि विद्वान् । विश्वानि देव वयुनानि विद्वान् । युयोध्यस्मज्जुहुराणमेनो युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमउक्ति विधम ॥ भूयिष्टां ते नमडक्ति विधेम ॥ 16 हिरण्मयेन पात्रण सत्सस्यापिहितं मुखम् । योऽसावादित्य पुरुषः सोऽमावहम् ॥ ॐ खं ब्रह्म । 17 The followiug differences between the two texts miglit be noticed. i. In the third pāda of the third inantra abhi is used in K in the place of api in M. ii. In mantra four second pāda arşat in K is arśat in M. ii. Tlie 9, 10, 11 of K are the 12, 13 and 14 of A1, whereas the 9, 10 and 11 of I are the 12, 13 and 14 of K. The two triads are thus transposed. iv. Avotlier important difference between the two recensious is that where the K reads Vidyaya and Avidyaya (10th mautra) which are in the instrumental case standiug for the ablative, M reads the ablative itself: vidyāyāḥ and avidyayan (13 AI). v. The 17 and 18 of Kare 15 and 16 of al. The 15 aud 16 of K are forined into one mantra--that bciug the 17th and the last of the Mädhyandiva receusiou. There is thus elision of the second half of the 15 and the first three pādas of the 16th. The fourth păda is modified thus- Yosäcăditje Puruşah sosātaham. vi. The 17 ofR reads in the second half Om Krato Smara krlahi sinara kralo smara kytam smara. The AI 15 reads Oin K'ralo smara llibe smara krtam smard. It may be uoticed in this connection that the Bfhadaranyaka Up. Khich belongs to the Sukta Vajus school, reads the four mantras as found in the išāvāsyopanisad. (Bpk. UD. V. xv. I m. It quotes the iši. 3 and the oth of the Kāņva recension along with many others with the introductory words 'Tadete slokā bhavanti' (Brh UP ·ISAVASYOPANISAD-BHASYA tv IV, iv, 11). There is, however, a slight difference in the fourth päda of the third mantra which reads Aridrūmso abuddka janak in the place of the Iśā. text Ye ke cătmahano janáh.' 111 COMMENTARIES ON THE IšĀVĀSYOPANISAN. The īšāvāsyopanişad is one of the nfost important upanişads which has had the benefit of being commented upon by most teachers of Vedānta. Resides the main schools of Vedanta, moden writers and thinkers too liave drawn their essential inspiration from this Upanişad. . Tlie Anandásrama-editiou of this Upanisad contains besiiles Sri Sankara's Lhasya and Anandagiti's tiki on it, the cominentaries of Uvrata and Brahmananda, Sankarānanda, Rāmachandrapandita, Anandabliattopādļyāya and Innsstācharya. The Adyar cdition fias the commentary of Upanişad-Bralımayogin which also is based on Śri Sankara's commcntary. The inter. pretations of these authors are mainly advaitic, and yet there are considerable differences between their comments. There kecms to have been a commeutary by Bhaskara, but we are unable to get at one and therefore it must liave been presumably lost." We shall first consider the structure and plan of the Upanisail according to Sri Sankara and then of Urvata, the famous commentator on the Vāja sancya Sanlita, Jadlıyanding recension, and finally that of Sri Venkatanatha, incidentally pointing out the differences lettroen these three.

·xvi ISAVASYOPANISAD-BHASYA ŚRI SANKARA'S COMMENTARY. According to Sri Sankara, the Išāvāsyopanişad teaches the Supreme Self. He considers that not all the mantras herein pertain to this instruction. The chief mantras are 1 and 3-8, that is, in all seven, since these alone instruct the Highest Brabman. 1. The first mantra teaches the advaita-nature of the Self; all else are illusion. He takes tāsyam to mean äcchādaniyam, fit to be hidden. This interpretation forces him to read trakta as tyaga. Bluñjithāh means protectiou instead of enjoyment (which is the meaning grammatically speakiug, since this is derived from the root Bhuj ātwanepadin, wlien it means other than protection, (bhujo' natane : Pāṇini I. iii. 66) 2. The second mantra is declared by liim as teaching a different method to the ignorant man who unable to grasp the signifcance of the first mautra. This, it is to be noticed, is a serious diversion from the main instruction said to have been started, as Sri Sankara says in his introductory words thus : Karmasu aviniyukta), teşan akarmaśeşasya at mano jāthātmaprakāśakatvāı. Na Karma lipgate Nare is said to refer to bad actions—aśubhan karma. 3. The third nuantra is merely a denunciation of the follover of the lower path (arara-märga). 4. The fourth mantra begius vitli the instruction of the Self. In this mantra apis is interpreted to mein karma. 5. The fifth mautra is inerely a reiteration of the fourth. na mantrāņām jāmita 'stiti pirramantroktam abyarthan punarūla. 6-7. Tlte seventh mantra is said to be the reiteration of the sixth, and in the sixth mantra Śri Sankara says prāptasyaita anorādojam. 8. The cighth mantra is said to deal with the Nature of the Supreme Self. Taking the words Subram and others to be nominative neuter, Sri Sankara converts them all into nominative inascii. liac just like Katih, Manişi and others. Paryagat is taken almost in an intransitive sense. 9. From the ninth onwards, according to śri Sankara, there is not one single mantra which can be taken to refer to the inain theme of the Upanişad, namely the Self, or anything that helps ·ISAVASYOPANISAD-BHASYA xvii the realization of it. In the Avidyā-Vidyā triad (9-11) Aridyā whiclı meaos vedic karma is said to lead to Pitploka, the world of Manes, and Vidyā which ineaps knowledge of gods, is said to grant deca. loka or the world of gods. 12-14: The Sambhūti asambhiti triad teaches the meditation on Hiraṇyagarbha and Unmaniſest inatter (Avyakta-prakrti), the results of meditation on which are quite different from one another. Because the results are different both bave to be performed. In the fourteenth mantra Sri Sankara 'takes sambhali to mean asambhūti and vināśa to inean sambhūti--sambhitit ca cināśait cet zatra atarnalopena nirdeso drastavjah. 15--18: These mantras are all prayers made by the persou unable to practice the knowledge of the Self which has been taught carlier, that is the person mentioned as practising the avidys and vidyā, aud presumably also asambhűti and sambhūti. But during the prayer, in the 16th verse, fourth pāda, Sri Sankara suggests that the worshipper is begging Him (the Self) not as a servant, but that he is himself the Puruşa who resides in the Solar Orb (Adityamandala). Sri Sankara interprets Vidyā as pertaining to the knowledge of the gods, because he finds it difficult to accept the position that supreme knowledge can go witli any actioni, as may be seen from his introduction to the 9th mantra and the concluding portion of his blāşya, where he raises this question again in the 1811, mantratasmāt upasanajā samuccayah na paramātma vijnaneneti gatha ismā. bhir vyākhyāta eta mantrūnām artha itufarangate. UVVATA Taking up the interpretation of Urrata in his conumentary of the Vājasaneya-samlitopanisad according to the Mädhyandina-recen. sion we find that he belongs to the Advaita school. He interprets in the first mantra l'assom in the same way as Sankara. But he takes faltena to mncan tralla-sta-stami-sambandhena (with which the relationsbip of possessor and possession is abandoned). Bhuñjithah is interpreted as Anubhareh enjoy. This verb being a transitive one requiring an ohject, Urvata suggests that it is the enjoyable olujects (hkogun). 2 Differing from Saskara. Urvata says that the counci to do actions in the second mantra is for the ecker after knowledge and liberation and not for the ignorant sans prhusüpi jugino jnang. nimitte larriangadhitura iffolum artham ūka. u korma lifzaic nars is interpreted by Urrafa 10 reſto lo action dont for the sake of 1-3 ·xviii ISAVASYOPANISAD-BHASYA knowledge. Nanu karmanaphalena bhavitavyam; katham muktel prāptih? Ityetad āšankyala. 4.5. According to Uvvata the fourth mantra inentions the causal aspect of Brahmau whereas the fifth mantra describes the effect aspect of Brahman. Evam karanarſipam ātmānam uddiśyathedānim karyarūpenoddiśati. Uvvața takes apas to mean karma in the fourth mantra. 6-7. The seventh mantra is declared so as to point out further results than the sixth, as it were. 8. Uvvața takes paryagāt in the trausitive sense of attained. Sukram and others, being in the accusative case, supply the object, Brahman. The second part of the Mantra is taken to be the result of the seeker's practice of knowledge, the result being the enjoyment of the conscients and the unconscients, abandoning the relation of possessor and possession with them-atha ātmopásanayuktasya phalanı ala...... Jathästarūpam arthān vihitavān-trakta-svastāmi-sambandhai. rarthais cetanācetanair upabhogam krtavān. 9-14. The rest of tie mantras 9-14 are taken as formulas to be repeated (meditated upou and repeated) by the seeker. Ita uttaram upāsanamantrāl procyante. No reason is here shown by Uvvata as to why the six mantras 9-14 shonld be taken as Upasana-mantras, .since they do not have the special characteristic of mantras as those found in this Upazişad itself from 15-17. It is just possible that since this Upanişad accord. ing to his text-thie Madhyandiua-suddenly takes up the conjoint meditation of asambhūti and sambhūti soon aſter the description of the Deity--the Self of all, he miglit have thought that there is no special reference to what preceded in these verses, And obviously, because there is the reference to upāsana in the mantras andham tamah pravišanti ye asambhütim upăsate. 9-11 M (12-14 K). According to Uvvata asambhūti refers to the cürtāka-rices whereas tlie sambhūti refers to those who hold that there is nothing except the Ātman or self alone lokāyitikāḥ prastriya (prasiutya) nindyante, yeşāmelad darśanam: jalabud udarajjitūḥ, mada-saktirad rijñānam, iti. andhans tamah pratitanti ye asambhūlim upāsple.mptasya salah punah sambhar nadi. Atah kariragrahaņad asmākam muktifera..... 1. Hout commentatori, excluding Vepsayanitha, do not contribute anything priplaal of dew, bat alternate in their siswa between Sankara and Urvaga.

·. ISAVASYOPANISAD-BHASYA xix Ye sambhūtyām eta ratāḥ. Atmaira asti, nângat-liñcid astityabhi prayah. Karmaparāñmukha at karma-kānda-jnara. kāndayor asambandha it; abhiprāyah. The 11 M (14 K) ireans that both cināśa and sambhuli which mnean ultimately karma and self-knowledge have to be practised together by the seeker. 12-14 M (9-11 K) merely repeats the above view. However in the 12th, Avidya means karma which grants syarga and other iniuor pleasures. Uvvata's words under the 14th Mantra are significant. Tadubhayam veda jānāti saha ekibhūtam karma-kāndam jñānakāndasya gunabhūtam. 15 M according to Uvvata describes what happens to the seeker after his exit from the body. His interpretation of the words Klibe' in the latter half of the mantra is klprāya lokāya ; to the destined world or a world destined by his karma. 16 M. Supathā is detayāna mārga, and rūge nears muktilaksanāya dhanajar. 17. Here Uvvata takes the mantra as giving instructiou in the Adityopāsana. He explaius Om Kham Brahma thus: ittham ca upāsanam kuryat, Om Kham Brahma. Om iti nama-nirdesal. kham iti rūpa.nirdesak. Ākāša-rūpam Brahma dhyāyet. ŚRI VENKATANATHA Next we shall consider the bhâsya of Sri Venkatanatha in detail. A commentary on any work should display the fundamental iategrity or unity of that work, and as far as possible, it should be a study from the stand-point of historical development and synthesis. Vufortunately in the field of Upanişadic thought most conimentators liave not proceeded from the unitary stand-point, either in respect of its own subject matter or in respect of its continuity with the tradi. tion. There is a widely prevalent modern view that it is wrong to speak of a unitary philosophy of the Upanişads, and thic atmost that we inight claim is that every Upadişad or some parts thereof arc possibly unitary in their import. Thus it is held that a synthesis adumbrated by the Vedanta-Sutra.kira is not warranted. Whether or not this is true, whether the l'edänta-sútra.kāra did in fact develop a new tlieory of his owu abont the Upauiçads, we shall no: be crtainly in the wrong when we assert that every single l'idyi tatght is tlie Upanisads is a unitary jastruction. It is because this fac: las cot It is beter paid heed to, there tast cropped sig itab sie erori.

·ISAVASYOPANISAD-TRASYA . just to prevent these, a science of interpretational rules or mimāmsā has grown up, for interpreting texts dealing with either dharma or Brahman, both of which lead to the ultimate realization. Further the commentator bearing in mind the rules so determined, has to be loyal to the synthesis inherent in each Upanişad or Vidyā ard to the logic inherent in all thought. The commentary of Sri Venkatanātha can be said to fulfil admirably the three-fold purpose of being loyal to textual unity, to tradition, and to the rules of interpretation. What Sri Mallinātba bas stated regarding his aim in comnenting on any work-that he would not write anything that has no sauction in authority namūlam likhyate kiñcit-oor say anything beside the point--nänapekşitam ucyate-applies with equal force to what Sri Venkatanātha las, as a rule, followed in his commentaries. At all crucial points he quotes authorities word for word from Śruti, Smſti and Vişņu-Purāpa. 2. According to Sri Venkațauātha any uparişad or a portion dealing with a vidyā, should be treated as integral instruction which leads to the highest end or goal of inan, A proper understanding will reveal that the several mantras bear a unitary relatiouship to one another. 3. Venkatauātha interprets tlie Išāvāsyopanişad on the lines of *Brahima-sūtras, since it deals with the Supreme Being as Ātman. For as Kätyāyana opines this entire Upadişad pertains to the Ātmau.devatā –īšāvāsyan atmaderatyah. Thus firstly it instructs the nature of the Lord, the ultimate category, and secondly, the good means to the realization of Him, and lastly with the ultimate goal (puruşārtha). These three are called according to Višiştādvaitic terminology tatira, hita and puruşartha. The Brahma-sūtras which comprise of four chapters deals in the first the fattoa--the Brahman ; in the second it rejects all views not in agreement with the nature of the ultimate truth already established in the first chapter. The third chapter deal with the means of attainment, hita, namely the several vidyās sāndilya, dahara, and other such ineditations. Lastly, in the fourth chapter it describes the realization of the goal of the individual, amely, attainment of Brahman. All these topics are finely indicated by the following hemistichkäranatram abadhyatram upisatram ubegalā. Since the refutation of other doctrines is subordinate to the real comprehension of the truth, it is usually omitted in any instruction given to the secker. Śri Veukatavatba introducing the 12th mantra trites: 3. Sardinirams Solea: pt. IV, p. 38.

·ISAVASYOPANISAD-BHASYA xxi Taderam upāsyam paramātmatattvam, sāñigatadupasanarīpañca paramahitam, parama-purvşārtka-paryantan upadiśya 4. The Upanişad, contextually considered, is the fortieth and the concludiug chapter of the Vājasaneya Samhită of the sukla Yajurveda devoted to the performance of works, sacrifices and others. The disciple to whom it is addressed is one who was already mastered the 39 chapters which precede this final upanişadlic or knowledge chapter. The implication is that the disciple being confused and dissatisfied with thein seeks further knowledge about them. IV THE STRUCTURE AND PLAN OF THE UPANISAD IN DETAIL. 1. The first mantra and the second form.the first major group, the third to eight forin the second major group, and nine to fourteen forın the third major group, while the last inajor group consists of the mantras fifteen to eighteen. 2. The Ist Major group serves as an introduction to the Ātmavidyā which follows. The use of the second person singular *bhiñjithī}' clearly indicates that these mantras are adressed to a sceking-disciple, well-trained in the previous portions already taught, who now, like a Naciketas, is secking the highest Cruth not to be found in the instructions and practices so far fanght. In answer to this searclı, the first two mantras give a straightforward and unequivocal direction that the seeker should deem himself to be the property of the Lord, like anything else, and not an intlependent agent, and that if he performed the prescribeul rituals in this consciousness, he need not be afraid of bondage resulting from the continuous performance of actions. Venkafanàtha's interpretation of rūsyam is "tjüdjam, saridhäre stasmin steng tasaniyam ra". The interpretations of the words fraktena and Skunjitkäh' arc almost identical with those of Uvvala, to whose bkāsya we have already referred. 1 Ramacandra-purita igterprets N13 "sug'500-2!1i9;snens treten piyam vi-nirurbata-sser bikatkelmarine çst. Iwed.se Saptarseenda writes "Ten rivio itesi NINF9PTER Tindwa ed 2. Cpacid Bri.Yoxls writes Iss Eye tour inreds 71 2. 'alrig-firshneyogis on silwelke Penal.

·xxii ISAVASYOPANISAD-BHASYA (11) The second mantra' is important in so far as through out it lays stress on the need for actions being done; it affirms that it is the only way open to any individual (even a seeker-mumukṣu), and that he cannot under any circumstances renounce actions prescribed : previously in the Samhitā. 3. The IInd Major group teaches the nature of the Ātman-the Self of all things. This second major group may be said to comprise of four sub-groups, pamely the 3rd., 4-5, 6-7, and 8th Mantras. (1) Iu the third mantra before teaching the true nature of Brahman, the teacher points out the results that accrue to those who are the destroyers of the self, namely, those who are ignorant of the self, aviduamsalt. (ii) The fourth and the fifth inantras describe the Omnipervasiveness of the Self. Venkațanātha points out that the mantra 4, whilst revealing the omnipervasiveness indicated in the first mautra, speaks of this self in apparently incongruous terms, known as virodhābhāsa ir later ālaňkārika-terminology, as possessing wonderful power. The first påda of the 4th mantra speaks about the Self as unmoving but swiſter than the mind; the second and third pādas show that He could uot be overtaken by any one but that He could overtake every one. The only explanation for this is that the Self is omnipresent. The final pāda reveals His marvellous omnipresence with respect to vertical existences also. In the 4th mantra 'apas' means water, as the accent happens to fall on the last syllable.' The fifth mantra whilst reiterating in a different manner the previous mantra adds a further descriptiou about the Self-being both inside and outside of all things (sartasya). (iii) The sixth and tlie seventh mantras form the tliird subsidiary group, which teaches the immediate results of realization of the otuipervasiveness of the Self, namely the selfness of all things, both subjectively and objectively, that is to say, absence of sorrow and delusion and recoil from anything and everything, 1. Bhiskara according to Xaandagiri: Vaduktath Bhaskareña sarvipyupanişad ekam brahmaridys-prataranam. Totah prakarana-bbedakaranam apacitamiti. (Anandhirama cd. p. 111). 2 cf. Ti U ponişad: Sri Arriada Ghose: p 4 note 2 "Apas se it is acceataate la tbe version of the White Yajurvede, car Bean only waters". If this accettaatios is dlateguided we may take it u toe sisguia: Apas work. action. Shukua hoverer teder it by the plural works" el. Trocad Drabtasgogia also take tatt to treat the storitetit ·ISAVASYOPANISAD-BHASYA xxiii The sixth mantra mentions the relationship between the Self and the creatures as one of supporter and supported; the seventh speaks of them as a co-ordinate unity which is precisely an instance of the principle of interpretation of all identity-texts according to Višiştādvaita. (iv) The eighth mantra whilst further describing the nature of the Self and the seeker, by implication suggests the hita, the good means to realization of the Lord. It can also be seen that this mantra differentiates between the Self and the seeker as attained and the attainer, soon after their co-ordinate unity was declared in the previous mantra, thus once again affirming that all mention of Oneness is merely a mention of co-ordinate unity (sāmānādhikaranya). IlIrd Major group, comprises of six mantras from 9 to 14. This is again subdivided into two subsidiary groups of three mantras each. (i) 9-11. What is briefly mentioned in the second mantra of the Upanişad Kurran......is here expanded and it is pointed out that the practice of works or action should go along with the practice of knowledge ; bereft of action kuowledge-praxis is dangerous, bereft of knowledge action is foolish. Most of the commentators of this group take the word 'angat' in the 10th mantra (13 M) and the 13th (10 M) mantra to refer to effects or fruits or results of praxes. Sri Venkațanātha on the other hand says that it refers to the means alone, Vidyayā and Avidyayā though in the instrumental case in the 10th mantra, are taken to be in the ablative case by Venkatanātha, in support of which he refers to the parity with the 13th mantra sambharat and asambharāt, We find that this view is justified because the Mādhyandina recension supplies the exact caseending required. Now to the meaning of the words Aridyā and Vidya. Almost' all the commentators agree that the meanings of Avidyā and Vidya are karma and knowledge respectively. According to Venkatanäthä, Vidya means knowledge of the fort of meditation (upāsanātmaka-jñāna). The most important point to be noted in this group is that a conjoiut practice of karma and jñāns is inculcated, karma being 1. Madhticárga considers avidys to mean wrong conception of God Surestera means by Avidya mişiddha-karma and by .vidya scriptoral-karma (cf. Drahedārangakopanised-vårtika ·xxiv ISAVASYOPANISAD-BHASYA ! are subsidiary (aŭga) to knowledge. Bhāskara accepts this conjoint practice, but he considers that karma and jiāna are equally import. aut iu bringing about realization, whereas the scriptural view is definite that knowledge alone can bring about realization. Yādava Prakāśa, though accepting conjoiut practice of karna aud jñāna (jñāna-karma-samuccaya), thinks that there two different results, one for jñāna and another for karma, namely Brahmaprapti and karma-niortti. Mandana Miśra explains the sale in the Upanişad as the relation of togetlierness between means and ead, and giving a second explačation says: avidya caunot be without ridzā nor can vidyā be without avidyä.! This triad of verses according to śri Venkatanātha also teaches that the means taught herein lead to the attainment of Brahman- Anta, the immortal - the parama-Puruşārtha. (ii) 12-14 The Sambhiiti-Asamblüti triad. The ordinary ineaning of sambliūti is birth, that of asamblati is non-birth or dissolution. Some commentators mean by these two terms creation (sristi) and dissolution (bralaya). But as this meaning does not accord wità' the context, Venkațanātha inter. prets these to mean (1) attainment of Brahman and dissolution of obstacles to it (viz. sanısāra); (2) samadhi.nişpatti (coinmunion in trance), and the destruction of all evil tendencies and mental habits pertaining to outer objects; or (3) following a meaning which is given iu his Nyāya-siddhāñjana (p. 162). sanbhnti ineans arcirādi gati (ascent ou the path shown by the Arcis and others), and asambhūti means karmanăm anya-sankrantik (transference of karta from the free-ing soul at the time of his departure from his body to those who are his foes). This last view is the interpretation given by Sudarśana Sīri, the author of the inimitable commentary Srutā-Prakāśika on the Sri Bhāşya (III. iii, 33 & 34). Sri Venkatarātva in his Ngāya siddhūžjana refers to another vies put for 494 Wi Xiza'yamratya, Tat udadt of the Nitimtara. According to liim, sumblili and rināśa incan knowledge and action, ridy and larma. According to this view there is no difference between this triad and the vidyaavidyū triad, of which this is 1. Iirohma Siddhi T. 1. pl. 1 Madrat Cont. O. 3** Asrics 4 (1937) Elad uktar Lhavati ridysriye dre any csigopesa-bhirat ishite. Xasidyataaptarena vidson dnjou... Ano'anibal XIridyi vidyarahilssti: taths hi bheda-dariagavpi na faltimdasin, taal!3re na bedah preklicta...tatta ne vidi ikitmyurura' radi lakuari (14.17) vichridyarl cl, Faburs & T :: Rut JBOTICA muthunom sambhardreei laite Taille 11. , 1, $:

·ISAVASYOPANISAD-BHASYA XXV merely a reiteration. Nārāyaṇārya refutes in his Nitimālā (p. 64) a view which liolds that the words sambhīti and vināśa mean sari. sesa aud nirriseşa dhyāna respectively, that is to say, the sampra. jñāta samtādhi and asamprajñāta samadhi mentioned by Yoga sästra (1.-17.) The purpose of this triad is to teach the contemplation of what follow after tlie death of the seeker. These are (i) arcirādi gati and karma saīkrānti or (ii) Brahma-prūpti aud prati-bandhaka nirrtti, These two interpretations are suggested by tlie context of this triad in tlie Upanişad as it has come to us. If however, we take into consideration the context in which this is found in the Mädliyandina' recension, it would appear that it has reference to Upasana or ineditation iipon the supreme Self, the tattra taught in this Upanişad. It is this meaning that Venkațanāthia seems to pieſer when he gives his second alternative namely samadhi-nispatti and mänadamblădinām linsüstegādinās: bahirmukhendriyaryftinām ca rin. šah. . It is significant that Küranārāyaṇa, who is an ardent and faithful follower of Venkațanātha's interpretation gives this meaning alone in liis commentary. IVth Major group-15-18. * This group is different from al} the previons verses in so far as it consists only of mantras, prayers purely to be repeated by the seeker at the time of his practice (upāsana), whereas all the previous inantras, or verses more properly so-called, deal with in. struction alone. This can be seen by applying the linga-principle of Mimattisā.' Tlie first prayer is for the removal of the obstacles to knowledge, and the purpose of this prayer is merely indicated by the satyadharmāya dystaze, and this is expanded in the succeeding mantra. The third and tfie fourth mantras are prayers to the Lord to lead the individual soul to the highest bliss, remembering Himself, and what lic lad done. The last mantra which is usually rised on all occasious, in sacrifice, or lying, or in the knowledge-section as itt this case, has a significance all its own in Upanisadic literature, 1. The ling principle in Mimart is the principle of expressive power of the words used. Itere in tliese four mantras, there are rocatire, au verde are used in the second person and Srst person and there are personal pronnues in the first and second person.

·Xxvi ISAVASYOPANISAD-BIASYA V EDITIONS AND MISS, CONSULTED FOR THE PURPOSE OF TRANSLATION There are several editious of Venkațanātha's Išāvāsyopanişadblāsya. I. Išāvāsyopauişad-bhāșya of Vedānta Dešika with the additional coininentaries of Kūranārāyaṇaswamin and Purišai Srirangāchārya svāmin : Avanda Press, Madras 1914 (in Devanāgari script): II, Išāvāsyopanişad-bhāşya of Vedānta Desika witli Ācārya. bhāsya-tātparya by Tarkārļava siromani T. Virarāghaváchārya of the Sri Veukateswara Sanskrit College, 1933 (in Devanagari script): III, īſārāsyopanişad-bhāşya of Vedānta Deśika with Kiravārāyaṇa. swāmin's bhāşya, issued along with the Daśopanişad-bliāşya of Ranga. tāmānnja edited by Naranitam Krishnamächārya (grantha script). All the above have been printed. The second amongst the above las been generally followed. As there were many doubtful points, a Mss. No. 3128 of the Sri Venkateswara Oriental Institute Library, and two Mss. of the Madras Government Oriental Mss. Library (D. 319 and R, 3192c) were referred to. In this connection we ſeel grateful and obliged to Vidyāvācaspati Professor P. P. S. Sastri, MA (Oxon) Curator, of the Goverunnent Oriental Mss. Library, for readily lielping us with his readings. The Mysore Oriental Library does not contain any Mss. of the above Upanisad-bhāşya. The variations have been noted in the foot: 110tes at the respective places.

·टिप्पणीसङ्केतः (पर्यालोचितकोशविपयः) । " १. वे. भा. श्रीवेङ्कटनाथभाप्यम् । २. कु. भा. श्रीकूरनारायणभाप्यम् । श्रीकृष्णमाचार्ग्रन्थाक्षरे मुद्रितं कू.भा.सहितं वे. भा. ४. वी. श्रीवीरराघवाचार्यविरचितव्याख्यानेन सह मुद्रितम् , वे. श्रीमद्वेदान्तदेशिकग्रन्थमालान्तर्गतम् ६. श्री. श्री श्रीरङ्गाचार्य श्रीकू. भाप्याभ्यां सहितम् ता. एतद्विमालयसम्बन्धी वे. भा. तालपत्रकोशः । ८. आ आनन्दाश्रमे प्रकाशितं कू. भा. ९. गो श्री. तिरुपति गोमठं श्रीनिवासाचार्यैः परिशोधितं शाकरमान्य- तयाख्यानसहित १८७०-अत्र एतत्सन्निहिते वा आगलवत्सरे मुद्रितम् कु. भा. १०. एतद्विमर्शालयसम्बन्धि पत्रात्मकम् ११. बा. बालयोधिनीव्याख्यासहितं मुद्रितम् प. " ·श्रीमते श्रीनिवासपरब्रह्मणे नमः श्रीमनिगमान्तमहादेशिकानुगृहीत ईशावास्योपनि पद्भाप्यम् श्रीमान् वेङ्कटनाथार्यः कवितार्किकसरी । वेदान्ताचार्यों मे सन्निधतां सदा हृदि । येनावास्यमिदं सर्व चेतनाचेतनात्मकम् । विशुद्धसद्गुणोघं तं वासुदेवमुपास्महे ॥ १ ॥ सर्वेशानः सहजमहिमा सर्वभूतान्तरात्मा सर्वान् दोपान् स्वयमतिपतन् सविधायद्यः । कर्माध्यक्षः कलुपशमनः कोऽपि मुक्तीपभोम्यः सिद्धोपायः स्फुरति पुरुषो वाजिनां संहितान्ते ॥ २॥ ईशावास्यमिदं सर्वमित्यादि यदनुच्यते । शिष्यं प्रति गुरोरेतहाविद्यानुशासनम् ॥ ३ ॥ 'संहितोदाहृतं सर्व विनियोगपृथक्लतः । विद्यार्थ स्यादिति व्यक्तुं निरन्धोऽस्य तदन्नतः ॥ ४ ॥ 1. भन्न प्राधान्येन प्रतिगयं सर्वान्तरात्मन्यम्पमारमनुमन्धत पनि । गुणान्तराज गम न्यताऽनुसन्धान विशुदेति । विशुदः हेमालनीकः सन् परमायानः गुणीधी या । संगो विरंपतोऽनु. सन्धानमुत्तरलोके। .. मन्त्रप्रतिपाया गुगा इ६ महीना:~~शान अपमे, महामहिम चलायो, सारमर्च पटगतमयोः, सर्वदापानिपातित्वं सामे, मविधानदयः मुनोपभोग्मायन: नाम प्रिलये, गिोवायत्यारपत्वे गरम पश्चिनि । ३. अनन्तरलो वशमनम्यागोगितया प्रथम मचानुननिरhi ‘भर्मगा मंहितानाना विनियोगपत ' इन म भनुत्री . . पटः । अन्यत्र मध मन्भूतोदाइत पनि । सत्र न कवियों माने। 5. "एकप भपये मरोगपन्न" . में 35. 'मा उहोति माह विधाता दीनामा दिलानम शुरद' पर ( पाटनर । तर मन परिमोट crit 'पान निशिसन्ति'पिटारीमा ·" . ईशावास्योपनिषद्भाष्यम् तत्र प्रथम अचिद्विकाराधिष्ठितस्य स्वतन्त्रात्मभ्रमादिपरिजिहीर्षया सर्वस्य परमपुरुषाय- तस्वरूपस्थितिप्रवृत्ति त्वमभिप्रेत्याह- मूलम्. ईशा वास्यमिदं सर्वं यत्किंच जगत्यां जगत् । इति ।'इदं तत्तत्प्रमाणसिद्धमीश्वरव्यतिरिक्तं चिदचिदात्मकम् । ईशा 'ज्ञाज्ञौ द्वावजाधीशनीशा' वित्यादिषु जीवादत्यन्तविलक्षणतया प्रख्यातेनं सर्वनियन्त्रा पुरुषोत्तमेन । वास्यं व्याप्यमि- त्यर्थः, सर्वाधारे स्वस्मिन् स्वेन वसनीय वा । मर्यते हि- 'सर्वत्रासौ समस्तं च वसत्यतेति वै यतः । ततः स वासुदेवेति विद्वद्भिः परिपठ्यते ।। ' इति । जगत्यामिति' लोकान्तराणामुपलक्षणम् । जगत् स्वरूपतो धर्मतो वाऽन्यथात्वं गच्छत् भोग्य- भोक्तृरूपं वस्तुजातम् । अतदात्मकं किंचिदपि नास्तीति द्रवयितुं यकिञ्चेति विशेष्यते । 'इन्द्रियाणि मनो बुद्धिः सत्त्वं तेजो बलं धृतिः । वासुदेवात्मकान्याहुः क्षेत्र क्षेत्रज्ञमेव च ।। 1. '......प्रवृत्तिमभिप्रेस' इति पी. वर्ज सर्वत्र । 2. वास्यं वासस्थानीकरणाईम् । व्याप्यमिति पर्यवसितोऽर्थः । यद्वा वसतरेव कर्मदाचित्रल- यन वास्यमिति भवति । न च तवं अकर्मालमेव । ब्रह्मचर्य सन्तं निरभजत्' इति तत्तिरीयसंहि- ताया, 'त्रिभिरायुर्भिाचर्यमुवास' इति काठफे 'श्वतकतो बस ब्रह्मचर्यम्' इति छान्दोग्ये व प्रह्मचर्यकर्मकत्वदर्शनात् । तदितरकर्मकत्वं न भवतीति चंन्न । 'विश्वकर्मवचः श्रुत्वा ततस्तं राक्षसोत्तमाः । महस्रानुचरा भूत्वा गत्वा तामवसन पुरीम् ॥' 6.29. इति देशविशेषकर्मकथम्याषि उत्तरधीरामायणे दर्शनान् । 'आवसन्' इति पाठेन भाव्यमिति चेन्न। धान्यदर्शनात् । पुश पौत्रैश समन्वितो चली ततस्तु लङ्कामवसद्धनेश्वरः ॥ 8.29. इसन तथा पाटान्तरस्यासम्भाव्यत्यास । आप तदनुमन्तव्यमिति चेत् छान्दसमिदं सुतरामनुमन्त- ध्यमिति 3. मय वी. व मर्वत्र पाटः । वामनीय' इति वी. पाटम्प मूलं प्रायः तेन वास्यं निवाग. नीयम् । प्यान्यमिति भागः' इति ह. गोधी. श्री. एषु दृश्यमानः कु. भा. पाठः । प. निवमनीयम्' आ. मा. 'गुनीयम् । एतदुमययत्रं अन्याय गचंत्र अनुप पहनयन्तरे 'यमनीयम्' इति दृश्यते-- • यदा गर्याधारे पस्मिक्षेत्र स्वेन बमनीयम्' इति । एवं पत्र दसनात् दमनीयमित व प्रामाणिग्लानि भारादिग्भ्य यसपाटोणिचं प्रत्या सर्म- पर्व गुणयम् । 4. अगदी भोरः। - ·M मन्त्रः 11 ईशावास्योपनिषद्धाष्यम् इत्युपहितम् । ननु 'रूढियोगमपहरतीति' न्यायादीशोऽत्र रुद्रः स्यात् । सर्वाद्युप- पदाभावाच्च । मैवम् । कारणविषयाकाशप्राणादिशब्दवत् रूढरिह बाधितत्वात्, ‘एको ह 2 नारायण आसीन ब्रह्मा नेवानः, 'अनपहत्तपाप्माऽहमरिम नामानि' मे धेही' त्यादिभिरसर्वकारणत्वेन कर्मवश्यत्वेन च सम्प्रतिपन्ने रुद्रे सर्वावास्यत्वसर्वाधारत्वादेरसम्भवात्,' तद्वतया प्रसिद्धेऽनवच्छिन्नैश्चर्ये सर्वेश्वरे यौगिकोऽयं शब्दः प्रत्येतव्यः । यद्यपि प्रसिद्ध- वन्निर्देशाभावादाकाशादिवाक्यवैषम्यम्; तथाऽप्यन्द्रीन्याया विरुद्धार्थविषयतयैव रूढि- भङ्गोपपत्तिः । न चाल 'सर्वत्वमाधिकारिक मिति न्यायः । सङ्कोचादृष्टेः। प्रवाहेश्व- रानेकेश्वरपौ तु त्रैकालिकसर्वनिर्वाहकेश्वरप्रतिष्ठापकैः प्रमाणगणैः प्रत्यूढौ। अतः ‘पति विश्वस्यात्मेश्वरम्' इत्यादिप्रसिद्धानन्याधीनैश्चर्यम्, 'योऽसावसौ पुरुष' इत्यनुवदिप्यमाणम्, अन्मेशानजनकतयाऽनन्यथासिद्धवाक्यनिर्धारितम्, 'एप सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः' इत्यादिषु सर्वान्तर्यामित्वेन प्रख्यातं, तत एव ‘स ब्रह्मा स शिव' इत्यादिपु विभूतिभूतानां ब्रह्मशिवेन्द्रादीनां 'विश्वमेवेदं पुरुषः' इत्यत्र विवस्येव विशेप्यतयोक्तं नारायणमेव सर्वस्य वास्यमीशं वक्तुमुचितमेतद्वाक्यमित्यलमन्यरूदिपसारहितासमस्तपदा. ध्ययनानभिज्ञाश्रोत्रियचोद्योपालम्भेन । एवं मुमुक्षोरीश्वरपारतन्त्र्ययोधमुत्पाद्य वैराग्यभूपिता वृत्तिमुपदिशति मू. तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥ १॥ इति । तेन जगता भोग्यताश्रमविषयेण त्यक्तेन दोपभूयस्वदर्शनात् परित्यक्तेन उपल- क्षितः सन् भुञ्जीथाः अप्रतिषिद्ध योगधर्मोपयुक्तदेहधारणमात्रीपयिक भोम्यवर्गमित्यर्थ- प्रकरणाभ्यां सिद्धयति । यद्वा सर्वावास्यत्वेन प्रकृतं निरतिशयभोग्य वक्ष्यमाणोपायमुग्वेन भुजीथा इति योज्यम् । 1. रथकाराधिकरणन्यायः । पू. मी.61 12. 9. 'इंशः सर्वस्य जगतः ' 'एष मशः' इलादी यया मिञ गदिदं मभिय्या. इतममि तथाऽत्र नास्तीति । 3. आकाशवात् । म. सू. 1 1 23. अत एव प्राणः। 5 मू.1124. ता. 'नाम'। 5. पू. मी.32. 6. पू. मी.19 16. 7. भन्यन्मिन् देवनान्तरे देः प्रगझेन रहितं अममम्नं पर्द-ना' 8. प्रतिषित मिति पृथपादस्पेन पलो युक्तः ! ५. अर्थः मामयम् । मोगम भोग्यवर्गमापेक्षयम् । नियम मुमुक्षावियोगयुनर्षि यापारणं परवियाविषयम। शियये प्रामेण सिविता विधाया माना। - -- ·ईशावास्योपनिषद्धाप्यम् इति । अनेजत् अकम्पमानम् । एकं प्रयानभूतम्, स्वाधीन(न) स्वसमानद्वितीयरहितं वा । मनसो जवीयः वेगवतरमनसोऽप्यतियितजवम् । नन्विदं न जाघटीति निष्कपरवं वेगवत्तरत्वं चेति । मैवम् । तात्पर्यवृत्या सुघटितत्वात् । सर्वस्य स्वेन नित्यन्यातत्यादनेजन् । सर्वदा - मनसो गोचरदेशमतिक्रम्य वृत्तर्मनसो जवीय उपचर्यते । एवमुत्तरेप्यपि वाक्येषु भाव्यम् । नैनद्देवा आप्नुवन् पूर्वमर्पत् । प्रागेव सर्वान् प्राप्नुवत् देवा हिरण्यगर्भादयोपि नाप्नुवन् एतावत'कालं न लेभिरे । विभुत्वेन नित्यप्राप्तमपि कर्मप्रतिवद्धज्ञानाः क्षेत्रज्ञा विद्याधिगमात पूर्व स्वबुद्धया न प्राप्नु- वन्तीति न विरोधः । यथोक्तं छान्दोग्ये 'तद्यथा हिरण्यनिधि निहितमक्षेत्रज्ञा उपर्युपरि सञ्चरन्तो न विन्देयुः, एवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोक न विन्दन्ति, अन्तेन हि प्रत्यूढाः' इति । म्, तद्धावतोऽन्यानत्येति तिष्ठत् "यः पृथिव्यां तिष्ठन् ' य आत्मनि तिष्ठन्' इत्यादिक्रमेण तत्सर्वत्र तिष्ठदेव धावतो गरुडा- दीनप्यत्येति । यावद्यावद्धान्ति जविनः तावतः परस्तादपि वर्तत इत्यर्थः । यथोच्यते 'वर्षायुतशतेनापि पक्षिराडिव संपतन् । नेवान्त कारणस्येयायद्यपि स्यान्मनोजबः ।। 1. स्वाधीनरवसमानाद्वितीयरहित वा' इति कु. ता. पाठः । अत्र 'स्वाधीन' इत्येतदनन्वितम् । बी. दे.धी पाठः 'स्वानपीन...' इति । बत्र अन्वये न केशः। तथाऽपि किं तस्य मूलमिनि विचिकित्मा न निवर्तते । कू भा. पाठोऽत्र बहुधा दृश्यते-- गोश्री कृ.---"एकं प्रधानतमम् - शास्त्रविदुषां स्वाधीनस्दम्, समानाधिकद्वितीयरहितमिति वा । न तत्मभश्चाभ्यधिकच दृश्यन' इति श्रुतेः । परममाम्यमापना अपि मुताः ब्रह्माधीना पवेति भावः" । शुद्धम् स्वसमाना इति गोधन करोति। आ. या. “ एवं प्रधानतमम् । प्रधान शास्त्रविदुषामिति रुद्रस्मृतेः । स्वाधिकसमानद्वितीयरहित- मिति वा इन तत्ममश्च.......... परम........ ईशाधीना एवेनि भावः" | प. " एक प्रधानतमम् । म्नाधीन स्वममानद्वितीयरहितमिति वा । परममाम्यमापना अपि मुक्का ब्रह्माधोना एवेति भावः । अत्रयानधान' इति प्रथम विटिज्य पश्चात् न' कारः प्रड्नः । नन स्वाधीन' इति पाठोऽभिमन इति ज्ञायते । इमं नरमाइल अन्ने 'न' इसत्र अनुस्वारं परित्यज्य समनपदपाठे वी. प्रभृतिपाठस्य मूलममानि प्रन्यतुं शक्यम्। * • नानु निति भूतक्यत्वाचनुरोधेन पूर्व नामवग्निान मा कवियिभिप्रेत्याह रानावन्तं कालमिति "अशुद्ध स्वं ममाना " " ·7 मन्त्रः5 ईशावास्योपनिषदायम् इति । अन्येषां चितिष्ठनां धावदतिक्रमणं नान्तीति वैचित्री। अन्यदपि विधिहाश्चर्यमित्याद म. तस्मिन्नपो मातरिश्वा दधाति ॥ ४ ॥ इति । तस्मिन्नवस्थितः अप्पतिबन्धानुगुणकाठिन्यादिरहितोऽपि यायुरपी विभर्ति । साधारभूतन सर्वेश्वरेण विधृतः स मातरिधा तच्छत्तयव पाथःपयोधरनक्षत्रमहनारकादिकं विभीन्युक्तं भवति । सार्यते हि चौः सचन्द्रानिक्षत्र सं दिशी भूमहोदधिः । वासुदेवम्य वीर्यण विभृतानि महात्मनः ।। इति ॥ ४ ॥ । अनेजदकं मनमो जवीय इत्युक्तमर्थमादरान्मुखान्नरणानुमानित मू. तदेजति तदु नजति इति । तत् व्याप्तं तत्त्वं पूर्वानप्रकारेण जवीयम्त्वादिना गजनि कम्पते कम्पन इत्यर्थः । तदु मजति तदेव यवृत्त्या न कम्पते । तद्हरे नदन्तिक । तहरऽन्तिक च वर्तते । भूप्रतियुद्धपुराभेदापेक्षया विभाग द्वान्निकवयित्पादेगः । यथार मानकः * परामुग्यानां गोविन्द विषयासक्तचंतमाम् । तेग तपरमं प्रम दगदरनर सिनम् ।। तन्मयस्वेन गोविन्दे ये नरा न्यनतमः । लिपपत्यागिनातेषां विज्ञये व तदनिक॥ इति । चित पदार्थाः कम्पपिदनान्नि, न पहिः। कति पनि, मनः । तदुभयन्या इतिमाद ·ईशावास्योपनिषद्भाष्यम् कस्यापि बन्धोरवन्धोर्वा धनं मा गृधः माभिकांक्षः। आह च यमः किकर प्रति 'परमहदि ' इत्यारभ्य 'शठमतिरुपयाति योऽर्थतृष्णां पुरुषाशुर्न स वासुदेवभक्तः' इति । इदं च धनाशप्रहाणं परमात्मेतरफुल्लविषयवैराग्योपलक्षणम् । मर्यते हि- 'परमात्मनि यो रक्तो विरक्तोऽपरमात्मनि ' इति ।।१।। एवं विदुषः फलसकर्तृत्वादित्यागयुक्तं नित्यनैमितिकरूपं विद्याङ्गभूत कर्म यावजीवमनुष्यमित्याह- मू. कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः । इति । ब्रह्मविदोऽपि यावद्विद्यापूर्ति जीवनमिष्टं भवतीति ज्ञापनाय सम्प्रयोगः । शतमिति च प्रायिकविषयम् । शतं समा जीवन् अधिकारानुगुणानि कर्माणि कुर्वतिय । न कदाचिदपि विद्याझं कर्म परित्यजदित्यर्थः । अस्य वाक्यस्य फल्साधनभूतम्वतन्त्रकर्मविषयत्वे विशेषहेत्व- भावः सूलितः, 'नाविशेषादिति । अर्थान्तरं च मकरणाविरुद्धमनन्तरसूत्रोक्तम् ' स्तुतये अनुमति ति । भाष्यम्, “धाशब्दोऽवधारणाः । ईशा वास्यमिदं सर्वमिति विद्याप्रकरणा- द्विद्यास्तुतये सर्वदा कर्मानुष्ठानानुमतिरियम् । विद्यामाहात्म्यात् सर्वदा कर्म कुर्वन्नपि न लिप्यते कर्मभिरिति हि विद्या स्तुता मवति । वाक्यदोषश्चैतदेव दर्शयति मू, एवं त्वयि नान्यथेतोम्ति न कर्म लिप्यते नरे ॥ २ ॥ इति" । त्वयि ब्रह्मविद्या धिकारिणि एवमेवानुष्ठेयार्थः । इतो न्यथा नास्तीति व्यतिरेकेणोक्तं दृढीकारार्थम् । ननु ब्रह्मविदोपि कर्मानुष्ठानमावाद्वन्धस्स्यादित्यवाह न कर्म लिप्यते नर इति । परतुते ब्रह्मविदि नरे " अमिहोत्रादि तु तत्कार्यायैव तदर्शनात्” इति विनियोगपृथक्त्व- न्यायेन कर्म न स्वर्गादिफलहेतुर्भवति । विद्यानुपयुक्तकाप्यानां निषिद्धानां च विरक्तेन विवेबिना न बुद्धिपूर्वोपादानसंभवः। संभाविनानामपि केपांचित् 'नाविरतो दुश्चरितात् इत्यादिपलात् स्वानुगुणा निकृतिम्स्यात् । तदधिगमाधिकरणे' तु प्रामादिकनामेव अश्लेषः 1. माऽभियंक्षीरिति युन म।' मा मा ना निराकरोत इनिबत् म्मोत्तरत्वाभावेऽरिवचित ला भवतीतिबामपटितो था पाटः । 2. प्र.पू.34 13. 3. 3414. 4. ता. प्राविधिधरिणि । 5 ...4110. th.प.मी. म:435 7 ...1.1.18.

·मन्त्रः 4 ईशावास्योपनिषद्भाप्ययम् 5 परविद्यावतागपि स्थापितः । वेदविसंमतः ॥ २॥ ज्ञानामिदाधिकारो विधिनिषेधानधिकारीति पक्षस्तु न वक्ष्यमाणविद्यायां शीघ्रं प्रवृत्त्यर्थमुक्तपकारब्रह्मवेदनविधुरतया वित्तषणायोगाचान्यथा. भवद्भिर्मानानुष्ठानैरात्मघातिनां निरयपातोऽवश्यम्भावीत्याह मू, असुर्या नाम ते लोका अन्धेन तमसा वृताः । तांस्ते प्रेत्याभिगच्छन्ति ये केचात्महनो जनाः ॥ ३ ॥ इति । अमर्याः ‘असुरस्य स्व' 'मिति यत् । आसुरप्रकृतीनामनुभाव्या इत्यर्थः । नामेनि प्रसिद्धी । ते नरकसंजिता भीषणतमा लोकाः सन्ति । पुनम्तान् विशिनष्टि अन्धेन नमसा वृताः गार्डनान्धकारेण व्याप्ताः । तान् आलोकप्रसङ्गरहितान् । ते स्वात्मघातिनः । प्रेत्य तदातनदेहादुत्क्रम्य । अभिगच्छन्ति कास्न्येन निरन्तरं प्राप्नुवन्ति । ये के च देवजा- तीया मनुष्यजातीया या तथा बामणक्षत्रियादयो वा आत्महनः 'असन्ने स भवति असामेति वेद चेत् इत्यानातामसत्कल्लतां स्वात्मानं नयन्तः । देहपातमुखेन' पातक- वर्गोपलक्षणमिदम् । जनाः जनिमन्तः संसरन्त इत्यर्थः ॥ ३ ॥ - सर्वावासत्वेन प्रस्तुतमीश्वरतत्त्व विरुद्धवदभिलापन्यजितेन' विचिवशक्तियोगेन विशदयति मू. अनेजदेकं मनसो जवीयः 1. ग.4.1.123. ३. अन तत्रापि' इति पाठः स्वरमः। तथा इति पाठेऽपि ग एवार्थी वो यः । उपरिमाणा घा क्षात्रेयादयो पा' इत्स्य पादः श्रेयान् । 3. मर्वकोशेषु चेभा पाठः एवमेव । ए भा पाठस्तु-प तिमपि माह्मणभत्रिपादयो दी। कृ. गोत्री श्री तित्रापि ब्राह्मणा दा क्षत्रियादयो दा' । म या 'गेकचन दा मनुष्या प्रक्ष. नियादयो वा। 4. ननु ग्रह्मानदिरहेण अमकलये प्रधानानफल नियम माभून् । नरवामिग्नु कथमि पत्र "उक्त प्रकारब्रह्मवेदनविधुरनया दिनपणायोगाश्च अन्यथाभवद्रि नानुष्ठानः" इनि अवतारिकायामुन मन्त्रारुढं कुर्वन् दिशदयनि-देहानमुमैनंति । देहम्य पात: अविरेकमूलेन विहितानुष्टाननिषियन- नियमारिपालनमायण जातं तमोगुणप्राचुर्यास्याम्पमयोग्यन्दम । पनन्प्रनीतिद्वारा नरकातातु- भतपातकदीपलक्षक आत्महननाचनमिलः । आमहनः परमात्मानरागिन मानसपरिण युनं भवति । 'देहयातमुमेन' इति मद्रराजर्शयतालपप्रयेमे पारः। 5. रोिधाभामेन विनिशान योगरूपस्नु रनिरिन्युस भवति । 2 ·c. নামালিন্যাশ 'यचं किञ्चिन्नगत्यस्मिन् दृश्यते श्रूयतेऽपि या । अन्तर्बहिश्च तत्सर्व व्याप्य नारायणः स्थितः इति ॥५॥ एवं सर्वस्य ब्रह्मात्मकत्वमुक्तम् । अथ तद्विदः सांपनिक प्रयोजनमाह--- मू. यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । सर्वभूतेषु चात्मानं ततो न बिजुगुप्सते ॥ ६ ॥ इति । ब्रह्मविमाहात्म्ये विशेषद्योतनाय तुशब्दः । सर्वाणि भूतानि ब्रह्मादिस्सावरान्तानि । अत्रात्मशब्दः सङ्कोचकाभावात् प्रकरणादर्थस्वभावाच सर्वान्तरात्मविषयः । पृथिव्यादि- भिभियमाणमपि तन्मुखन परमात्मन्यवस्थितमित्येवकाराभिप्रायः । अनुपश्यति अनुस्यूनं विशदं निभ्यायति । सर्वभूतेषु चारमानमिति व्याप्तिमात्रपरम् । तस्य तैर्धार्यत्वाभावात् । स इति प्रतिनिर्देशोऽध्याहार्यः । ततो न विजुगुप्सते ब्रह्मात्मकत्वनानुदृऐपु सर्वेषु स्यात्मविभूति- न्यायान् कुतश्चिदपि न बिजुगुप्सते, कचिदपि निन्दा न करोतीत्यर्थः ॥ ६ ॥ पुनरपि सर्वस्य ब्रह्मात्मकत्वं सामानाधिकरण्येन द्रढयन्' तथानुदर्शनस्य संद्यः गोकनियर्तकचमाह मू. यस्मिन् सर्वाणि भूतान्यात्मवाद्विजानतः । तल को मोहः करशोक एकत्वमनुपश्यतः ॥ ७ ॥ इति । यलिन् प्रगिधानसमये । विज्ञानतः स्वतन्त्रतन्त्रवस्तुभेदं सम्यगुपदिन मागण शाम्रेण विविच्य जानतः । आत्मैव सर्वाणि भूतान्यभून् परमात्मय सर्वविशिपः प्रतीन इत्यर्थः । देवोऽहमित्यादिवत् लोकवेदमर्यादया शरीरात्ममावन जगह सामानाधिकरण्ये सम्भवति वाशेपचारस्वरुपैश्यादिपक्षा बहिष्कार्याः । तत्र तदा। को मोहः स्वतन्त्रात्मप्रमादि. लागी मोही न सम्भवतीत्यर्थः । कः शोकः पविभूतिभूते सर्वरिमनिममत्वसिद्धया पुवमरणराज्यहरणादावपि न कधिच्छोकः स्यादित्ययः । यथाह--- 'अनन्तं यत में चित्रं यस्य में नाम्नि कियन । मिथिलाया मदीतायां न मे किंचिन् प्रदायते ।। इनि। कलमनुपश्यतः सर्वविशिष्टययमनुपश्यतः । न वयमेकमन्द एकव्यतिरिक्तामाधारः ।

·गन्त्रः 81 ईशावास्योपनिषदायर 'ईशा वास्यमिदं सर्व मितीश्वरव्याप्तत्वेन प्रक्रान्तस्य कस्यचित्केनचिदपि बाधाभावात् । सर्व. भेदमिथ्यात्ववेदनावेदनयोः कथंचिदपि तादृशेक्योपदेशादिप्रवृत्त्ययोगाच । न चासो परम्पर- विरुद्धानां स्वरूपैक्यप्रतिपादकः, सर्वव्याघातोत्सादने स्वपरमतविवेकादिविलवप्रसङ्गात् । विशिष्टंकत्वविवक्षा तु सर्वप्रमाणानुगुण्यात् भाव्यते । ततोऽपि वरमत्र प्रस्तसामानाधिकर- ज्यनिर्वाहानुगुणसम्बन्धविवक्षा । प्रयुज्यते हि सम्बन्धविशेषविवक्षया राममुग्रीवयोरैक्यमि- त्यादिप्येकशब्दः । एतौ च श्लोको यद्यपि मुक्तविपयतया नेतुं शक्यौ, तथाऽपि पूर्वानुगुण्यान्मुमुक्षुप्रशंसार्थत्वमुचितम् । ततश्च वैशद्यातिश्यविवक्षया शास्त्रजन्यज्ञानेन तन्म- लोपासनात्मकज्ञानेन' दर्शनवाचोयुक्तिः । समाधिविशेषफलभृतस्त्वद्यतनसाक्षात्कार उपायत्वे- नाभिहितत्यान्नात्र संशयनीयः । मोक्षोपायोपदेशपरेषु सर्वेषु वाक्येषु दर्शनशब्द उपासनविषय इति शारीरकभाप्ये प्रत्यपादि ॥ ७ ॥ पुनरप्येनमीशेशितव्यतत्त्ववेदिनं वेदितव्यविशेषशोधनेन च विशिष्टि मू. स पर्यगाच्छुक्रमकायमत्रणमनाविरं शुद्धमपापविद्धम् । कविमनापी परिभू:स्वयंभूर्याथातथ्यतोऽर्थान्यदधाच्यावतीभ्यःसमाभ्यः ॥८॥ दति । सः सर्वभूतान्तरात्मभूतब्रह्मदशी पर्यगात् प्राप्नुयात् इत्यर्थः । 'नामविदामांति पर'मिति न्यायान् । समाधिलब्धेनानुभवेन प्राप्तवानिति सिद्धानुवादा या । 'अत्र ब्रह्म समस्नुते इतिवन् । शुक्रम्, अवदातं स्वप्रकाशरूपम् । अकायम् सर्वगरीरकमपि कर्मशरीररहितम् । अत एव अत्रणमनाविरं च । शुद्धम् अनामाताज्ञानादिदापम् । पति अज्ञानादिकार्य कारणभूतपुण्यापुण्यरूपकर्मानालीदमित्यर्थः । न मुकृतन दुश्न' मित्यारभ्य • सबै पाप्माना ऽतो निवर्तन्ते इति हि निगम्यते । एवमशेषहयान्यनीकः परमात्मा मुमुक्षोः प्राप्यः प्रारक ·ईशावास्योपनिषद्गाष्यम् उपास्यश्च स्यात् । स इत्युक्तं ब्रह्मविद सर्वार्थदर्शित्वेन विशिष्टि-कविः कान्ती व्यासादिनन् परतत्त्वतद्गुणयोधनानुगुणप्रबन्धनिर्मातेति याऽर्थः । मनस ईशिवी बुद्धिर्मनीषा तद्वान् मनीपी, अभ्यासवैराग्याभ्यां' निगृहीतान्तःकरण इत्यर्थः । परितो भवतीति परिभः विद्यान्सरवतः सर्वानतिक्रम्य वर्तते । कामक्रोधलोमादीन् दुर्जयानरातीनभिभवाति वा । स्वयम्भूः अन्यनिरपेक्षसत्ताकः नित्यात्मस्वरूपदशीति यावत् । याथातथ्यतोऽर्थान् व्यदधात् परमपुरुषार्थतदुपायतद्विरोधिप्रभृतीन् सर्वान् पदार्थान् यथावद्विविच्य हृदयेन धृतवान् । शाश्वतीभ्यः समाभ्यः यावापाप्ति सर्वप्रत्यूहशमनार्थमिति भावः । यद्वा प्रथमान्तं च द्वितीयान्तं च पदजातं कमात् परावरात्मविषयतया व्याख्येयम् । तदा शुक्रमित्यादिकं सर्वोपाधिविनिर्मुक्त- परिशुद्धजीवपरम् । तमपि च सः परमात्मा पर्यगात् परितो व्याप्य स्थितः । कविरिल्यादिकं मुगमम् । याथातथ्यत इत्यादि । अर्थान् कार्यपदार्थान् शाश्वतीभ्यः समाभ्यः यावद्विलय. मवस्थातुं याथातथ्यतो व्यदधात् न पुनरैन्द्रजालिकवत् केवलं प्रकाशितवान् ॥ ८ ॥ एवं विचित्रशक्तिपरमात्मविषयां कर्माशिका विद्यामुपादियानन्तरं कंवलकर्मावलम्धिनः फेवलविद्यावलम्बिनध निन्दन वर्णाश्रमधर्मानुगृहीतया विद्ययैव निःश्रेयसावाप्तिमाह मू. अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । इत्यादिना' । ये भोगैश्वर्यप्रसक्ताः । अविद्यां कमः ज्ञानविधुरकर्ममात्रम् । अविद्या कर्मसंज्ञान्या तृतीया शक्तिरिष्यते' इति हि सायंते । उपासते एकान्तमनसोऽनुतिष्ठन्तीत्यर्थः । अन्धं अनिगाढम् तमः अज्ञानम् । विवाभिपहान्नान्तरीयकं नारकं तमो वा। कंवलकर्मनिरतानां दुःखानुवृत्तिमधीयते चावणिकाः 1. भा कु. भा. "तः परमात्मा प्रायः प्रापकः उरास्यच यस्य ने प्रभाविद पिशिनटि -" fam'उपास्य चम्य स्थान * उपायत्र" इति क. गाधी] एतदनुसारेण "उपायध यम्य नै म इन्युन अविदे" इति वे, भा. पाळं धारकरामानुज- गुनयः अगृहन्न। ". एनदनुराधन विपदमातम्यमस्तारिननि प्रनायने । एतदभार व. भा पा उमराधस्य कानयापनारेमा भवितुमईति । प्रनिविगेपणं गधंदनियतीत्युपपादनप्रयागोनिहिट । धीरह- रामानुजमुनयान 'मधिदक्षियादिना' इति पाठः म्यादिति । 3. "पविः मन्नानी भाति" इति यासः। 12. 13. अभ्यागगग्याभ्यां सनिरोधः" ।यो. म्.1.12. 6. शवलिः। .

·12 ईशावास्योपनिषद्भाष्यम् नटस्य शृणोतीतिवद्वा कथंचित् पञ्चम्यर्थे पष्ठी । इति शुश्रुम एवंप्रकार'मश्रीष्म । ब्रह्मविद्याया दुरवगाहत्वेन निश्शेषग्रहणाशक्यत्वाभिप्रायोऽत्र लिडुत्तमः ।। १० ॥ अन्यदिति संग्रहेणोक्तं विवृणोति मू. विद्यां चाविद्यां च यतवेदोभयं सह । इति । य: यथावस्थितोपदेशवान् । विद्यां परमात्मोपासनरूपाम् । अविद्यां तदङ्गभूतकर्मा- स्मिकां च । मतदुभयं परम्परविरोधप्रसङ्गरहितम् । मह वेद अहागिनोरनुष्ठेयत्वसाम्यादुभत्यं सह वेदेत्यविशेषेण वेदनीयतीक्तिः । न पुनहेयोपादेययोः ज्ञातव्यत्वसाम्यात् । पूर्व- मविद्याया निन्दनात्तदौचित्यमिति चेत् तर्हि विद्याया अपि निन्दिततया' हेयद्वयसमुच्चयोक्ति- प्रमङ्गः । तथा सत्युत्तरवाक्यमपि विघटते म्. अविद्यया मृत्युं तीवा विद्ययाऽमृतमश्नुते ।। ११ ।। इति । अयमर्थ:-अविद्यया विद्याङ्गतया चोदितकर्मणा मृत्यु ज्ञानसकोचरूप मृत्युहेतु प्राक्तन- कर्म । तीर्खा निरवशेषमुल्लंघय । विद्यया पूर्वोक्तपरमात्मानुदर्शनरूपया । अमृतमश्नुते एतदमृतम- भयमेतद्म इत्यादिपु सर्वदोषरहितत्वेन प्रतीतं परमात्मानं प्राप्नोतीत्यर्थः । अत्रामृतगब्दस्य मोक्षपरत्वेऽपि न पुनरुक्तिः । मृत्यु नीवेत्यस्योपायविरोधितरणपरत्वात् । अमृतमश्नुत इनि 1. अन्याहारपक्षे 'अन्यद्रिद्यया | अन्यदविधया' इत्येवस्पमिलर्धः । पक्षान्तरे तच्छन्दवाच्यं मोक्षगाधनं कर्मकारकम् । तत् एवंप्रकार केवलविद्यान्यत्व केवलाविद्यान्यन्वरूपप्रकारविशिष्टमधीप्मेति । 2. भूनानद्यतनपरोक्षरूले लिइर्थत्रये आद्ययोर्द्वयोरत्र नाम्नि बातः । तृतीयस्य तु, श्रवणम्प श्रोतृपरोक्षन्वामम्भवेन बाधात निश्शेषग्रहणानहविषयकत्व लक्षणीयमिति भावः । विचचाचरे' इत्यत्रापि इदमभिप्रायवर्णन मझतमिति भाते । 3. अयं वी. पाठः । अन्यत्र सर्वत्र निन्दितायाः इति । तत्र विद्याया अपि निन्दिताया: हिय- द्वयगमुच्चयेन नावशिय या अनः तन्त्रमनः' इति ऋयधिदन्थयो वात्र्यः । 4. अयं कृ. पाठः । अन्यत्र • अविद्यया' इति नाम्नि । 5. अयं वी. पाठः । अन्यत्र 'वानगकोच इति पृथकादत्वेन । 6. 'ज्ञानगोचरूपमृत्युहेतु' इन्यत्र पाटान्तरेण भाव्यमिति भाति । यथाधुने अविद्यायाः गंगारलगुनहेतुन्वनीनः । “मृत्युं वियोवनि प्रतिबन्धकभनं पुण्यपारूप प्राक्तनं कर्म नीर्दा निरवशेष. मुहर" दनि के. भा. पारः। श्रीभाग्य च लधुमिदान्त-"अविद्यया कर्मणा मृत्यु धानोसनिविरोधि प्राचीन कर्म " इति । "जानमिहोपात्मनामकम् । तम्य महोचः अहरहराधेयानिशयराहित्यम् । तद्रुषम्य मृत्यौहतः । जानोसत्तिविरो येव कमेंट मानानिनिहेनुत्यनोच दलकामयति श्रीरारामानुजमुनयः ।

·मन्त्रः 11] ईशावास्योपनिषद्भाव्यम् is प्राप्तिविरोधिनिवृत्तिलाभोक्तः । अत्र 'अविद्यया मृत्यु प्राप्य स्थित' इति व्याचक्षाणा निर्वाधं पदवाक्यस्वारस्य'मुपहणं च प्रस्मृत्य स्वाविद्यया स्वयमेव मृत्यु प्राध्य स्थिताः । एतदेव' वाक्यमनुसंहितं वैष्णवे पुराणे इयाज सोऽपि सुबहुन् यज्ञान ज्ञानव्यपाश्रयः । ब्रह्मविद्यामधिष्ठाय त मृत्युमविद्यया ।। इति । इह त्वविद्याशब्दः प्रकरणादौचित्याच विद्याङ्गकर्मविषय इत्यभाषि भाप्यकारः अत्रा- विद्याशब्दाभिहितं वर्णाश्रमविहितं कर्म' इति 'मृत्युतरणोपायतया प्रतीताऽविद्या विद्युतरद्विहितं कर्मव" इति च । विद्यां पर्युम्यन्नयमविद्याशब्दः क्षत्रियादिविषयात्राह्मणशब्दादिवदासन्नत- दनन्तरवृत्तिरङ्गकर्मविपय इति भावः । एवं 'तपो विद्या च विप्रस्य निदश्रेयसकरावुभौ । तपसा कल्मपं हन्ति विद्ययाऽमृतमश्नुते ।। इत्याद्युपश्रृंहणान्यपि सुसङ्गतानि भवेयुः । ये. पुनरिह विद्याकर्माल्यसाधनद्वयसमुच्चयं मृत्युतरणामृतत्वप्राप्तिरूपसाध्यद्वित्वं च वर्णयन्ति, तेषां कर्मज्ञानयोरङ्गाङ्गिभावं विद्ययैव मृत्युतरणं च व्यक्तं प्रतिपादयद्भिः श्रुतिस्मृति- सूत्रगणैर्यथाभाप्यमुत्तरं देयम् । विपम समुच्चयवादेऽपि यथाभार्ग सन्निपत्योपकारकत्वसम्भत्रे गत्यन्तरगमनिका नीतिविद्धिन सम्मन्यते ॥ ११ ॥ तदेवगुपारय परमात्गतत्त्वं सातदुपासनरूपं च परमहितं परमपुरुषार्थपयन्तमुपदिश्य अनन्तरं लिभिः श्लोकः प्रतिबन्धनिवृत्तिपरब्रह्मानुभवरूपयोः फलपर्वणोः समुचित्यानुसन्धान विद्याङ्गत्वेनोपादेयमित्युच्यते । तत्र प्रथममेकैकमात्रानुसंधानं निन्दनि 1. तरतिः ध्रुसा सङ्कनभ्य वाचनः । लक्षणया तु 'व्याकरणं तीर्ण: 'वेदान्तं तरति' इत्यादी प्राः। कृत्स्नाध्ययनप्रतिपत्तये हि तत्र लहनाची शब्दो गीणतयेव प्रयुज्यने । न च मुल्याश्रमम्भ लाक्षणिकार्थपरिग्रह रचित इति पदस्वारस्यम् । व्याकरणवेदान्तादिस्योपादेयवाचिपदसभिव्याहारेण तत्र प्राप्त्यर्धदम् । अन तु हयार्थमृत्यु- पदसमभिध्याहारान् ललनार्थत्वमेवोचितमिति वाक्यस्वारस्यम् । एवं 'उभय राह इत्युभयत्र तात्पर्य प्रतीयमाने एकत्रानुवादत्वाभ्युपगमः थित इत्य न्याहारष दोषः । एतदभाव स्वारस्यं रक्षितं भवति । प्रस्मृत्य विस्मृत्ला 9. किं तदुपबृंहणं यत् प्रस्मृतमिलनाह एतदेवति । 3. श्रीभाप्ये जि-ब-लघुसिद्धान्त। 4. वैषम्यममानिभावन । एकमहम् इतरदशीति । 5. अयमेव सर्वत्र पाठः । “अहरहरभ्यामाधैयातिश्यन्यायुक्तर्गला यथांग इत्यर्थः" इति धीरारामानुजमुनयः।

·14 ईशावास्योपनिषद्भाग्यम् म. अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते । ततो भूय इव ते तमो य उ सम्भृत्यां रताः ॥ १२॥ इति । एतमितः प्रेत्याभिसम्भवितास्मि' 'धृत्वा शरीरमतं हतारमा ब्रह्मलोकमभिसम्भवानी त्या- दिपु ब्रह्मप्राप्तिरूपा सम्भूतिरक्ता । तो पर्युदस्यन्नयमसम्भूतिशब्दः तदासन्नप्रतिवन्धविनाशमभि- धत्ते । 'सम्भूतिं च विनाशं च' इत्यपि ह्यनन्तरमुच्यते । न चात्रासम्भृतिशब्देन सम्भृतेरनुत्पत्ति- विनाशो का प्रतिपाद्यः, अमृतप्राप्तिहेतुत्तयोक्तायाः सम्भृतेः प्रागभावस्य प्रध्वंसस्य या मृत्यु तरणहेतुत्वेन वक्तुमयुक्तत्वात् । अत्रापि तरतेः प्राप्तिवचनत्य पूर्ववत् प्रतिक्षेप्यम् ॥ १२ ॥ अन्यदेवाहुः सम्भवादन्यदाहुरसम्भवात् । इति.शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १३ ॥ इति । अत्र तच्छब्दः समुचित्यानुसन्धेयतया वक्ष्यमाणद्वितयं वक्ति ॥ १३ ॥ 1 अलाप्यन्यदित्युक्तं विमृण्वन् विद्यागमुभयानुसन्धानमाह मू, सम्भूति च विनाशं च यस्तवेदोभयं सह । इति । तस्यैव फलमदर्शनेनावश्यकर्तव्यतां स्थापयति म. विनाशेन मृत्यु तीा सम्भूत्याऽमृतमश्नुते ॥ १४ ॥ इति । अनुसन्धीयमानेन विनाशेन प्रतिवन्धमपोख सम्भृत्याऽनुसन्धीयमानया ब्रह्म मामोति । सम्मतिविनाशानुसन्धानरूपेऽ स्तुत्यर्थ यथोचितमगिफलनिर्देशः । यद्वा विनाशेन मृत्यु तालेति पूर्वोत्तसरूपशब्दे विरूपार्थपरिहाराय विनाशशब्देन मानद'मादीनां, हिंसास्तेयादीनां यदिखेन्द्रियगृतीनां व विनाशो वियक्षिनः । अतो विरुद्धनिवृतिरूपानसेवनेन समाधिवि. रोधिपापमपारत्त्य समाधिनिप्पधिरुपयाझसम्भूत्या तदेवास्तुते । अत्र सम्भूतिविनाशशब्दाभ्यां राष्टिमत्यादिविरभया मृत्युतरणामृतमाप्तिरपफलविभागवचनम्यौचित्यलयोऽपि नोपलभ्यते॥१॥ मर्थ पहार्यन्तमानमाविधानि हस्सानुमन्धेया मन्दा उपदिश्यन्ते । तेषु च पुपादिशब्दाः सर्ववाच्यं परमात्मानमनुमन्दधनां सराईवनामगाच्या'साझाहातपर्यन्ताः । अब 1. परमेरोग्यते। 2. मी. परगनियमान भय मालनमः हिरः । 3. सरदरम्। 1. पासपोरया । 1132. 6. रोमिनिःसीमा 1920.

·- 7537 मन्त्रः 16 ईशावास्योपनिषद्भाध्यम् ii हि यमसूर्यादिशब्दानामेकविषयत्वं स्वरसावगत तथा सत्येवोपपद्यते । तत्र प्रथमेन मन्त्रेण पूषशब्दविवक्षितं भगवन्तं प्रति प्रस्तुतां समाधिप्रतिबन्धनिवृत्ति प्रार्थयते मू. हिरण्मयेन पात्रेण सत्यस्यापिहित मुखम् । तत् त्वं पूपन्नपावृणु सत्यधर्माय दृष्टये ।। १५ ।। इति । सत्यशब्दोऽत्र जीवपरः । 'सत्यं चानृतं च सत्यमभवत् अथ नामधेयं सत्यस्य सत्यं प्राणा व सत्यं तेषामेप सत्यम्' इत्यादिषु जीवेऽपि तत्प्रयोगात् । तस्य मुखं अनेकेन्द्रियावष्टम्भतया मुखवदवस्थितं मनः हिरण्मयेन पात्रेणापिहितम् रागात्मकतया हिरण्मयसदृशेन रजोमयेन पात्रेग परमात्मविषयवृत्तिप्रतिरोधकेन छादितम् । हृदि निहिते परमात्मविषये निरुद्धवृत्तिकमित्यर्थः । रजःकथनं तमसोऽप्युपलक्षणम् । हिरण्मयशब्देन कर्माधीनभोम्यवर्गप्रदर्शनम् । तत् जीवस्य मुखस्थानीय मनः । पूषन् आश्रितपोषणस्वभाव । अपावृणु निरस्तपिधानं कुरु । कस्य हेतोः । सत्यधर्माय दृष्टये सत्यस्य जीवस्य धर्मभूताय पूर्वोक्तब्रह्मानुभवदर्शनायेत्यर्थः ॥ १५ ॥ पुनरपि तया दृष्ट्या द्रष्टव्य विशिंपन् दृष्ट्या गुणमभ्यर्थयते मू. पूषन्नेक यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजः । यस्ते रूपं कल्याणतम तते पश्यामि योऽसायसौ पुरुषस्सोऽहमसि ॥ १६ ॥ इति । एक अद्वितीयातीन्द्रियद्रष्टः । यम सर्वान्तर्यामिन् । सूर्य स्वभक्तबुद्धीनां सुष्टु प्रेरक । प्राजापत्य प्रजापतिप्रसूतस्य सर्वस्यान्तर्यामिन् । अविवक्षितप्रत्ययार्थो वा प्राजापत्यशब्दः । प्रजानां पत इत्यर्थः । व्यूह रस्मीन् समूह तेजः स्वस्वरूपप्रकाशानौपयिकान् स्वोमरदमीन् व्यपोह प्रभात्मकं च तेजः समूहीकुरु । यत् आदित्यवर्णमित्यादिप्रसिद्धम् सर्वेभ्यः कल्याणे- भ्योऽतिशयितकल्याणं शुभाश्रयभूतं ते दिव्यं रूपं तत् पश्यामि । अत्र वर्तमानव्यपदेशः उत्तरवाक्यवत् तात्कालिकानुसन्धानानुवादः । प्रार्थनाप्रकरणानुरोधे तु व्यत्ययेन पश्येयमिति " ग्राह्य इत्यपुनरुक्तिस्तदासाधारण्यज्ञापनार्थम् । सदा पझ्यामीति वा निरुपाधिक- 'एकतमनुपश्यतः इस्त्रोक्तब्रह्मानुभवरूपदर्शनाय | अयं ता. पाठः । अन्यत्र प्रकाशनोपयिकान् । अत्रानन्वयःस्टः । कु. भा. "भवदीय. दिव्यरूादर्शनानु ग्युक्तान स्त्रीसरस्मीन् व्यूह य्यरोह विगमयेलधः।" I. 2. .

·is ईशावास्योपनिषद्भाव्यम् दोषत्वानुगुणोक्तिः । अथान्तरात्मनोऽहंग्रहेणानुसन्धानमाह 'योसावसौ पुरुषःसोऽहमस्मि' इति । वीप्साऽत्यादग्न्यञ्जनार्था । यहा - 'योसावतीन्द्रियग्रायः सुक्ष्मोऽव्यक्तरसनातनः । सर्वभूतमयो ऽचिन्त्यस्स एप स्वयमुभौ ।' इत्यादिवशक्यच्छायया यत्तच्छब्दाभ्यामदःशब्दी विभज्यान्वेतव्यो । सर्वातीन्द्रियप्रमाणसिद्ध- त्वद्योतनार्थी वा। पुरुषः पूर्णवपूर्वसत्त्वादिगुणक आदित्यवर्णविग्रहविशिष्टस्सर्ववेदप- ठिलानन्यपरपुरुषसूक्तादिप्रसिद्धो महापुरुषः । सोऽहमस्मि अहंशब्दोऽत जीयद्वारा तदन्तरात्म- पर्यन्तः । अत एवास्मीत्यपि प्रत्ययूपस्त्वविशिष्टे परमात्मनि विश्राम्यति । 'अस्मद्युत्तम' इत्ये- तावदेव ह्यनुशिष्टम् । न पुनरमच्छब्दस्य प्रत्यगात्मद्वारा परमात्मपर्यन्ततायामुत्तमनिवृत्तिः । एवं तत्त्वमसीत्यादिप्वसिशब्दो निर्वाह्यः । तत्रापि 'युप्मद्युपपदे समानाधिकरणे स्थानिन्यपि मध्यमः' इत्यतावदेव हि सर्यते । न तु युप्मच्छब्दस्य स्वाभिमुखचेतनद्वारा तदन्तर्यामि- पर्यन्तन्वे मध्यमनिवृत्तिः । लोके तु अहं लमम्मि, त्यमहमसीत्याधुपचारेपद्वेश्यानुसारेण मध्यमोत्तमयोर्व्यवस्था । तद्वदलापि व्यवस्थोपपद्यते । उद्देश्यविषययोरेवाल युष्मदस्मच्छब्दयो- 1. अयं चिहिता भागः वी. दर्ज सर्वत्र एवं पयते । अनन्दयः फुटः । "प्रायः । गदा पदयामीति का निरुपाधिक्दोपत्वानुगुणोतिः। त इति पुनरुतिस्तदसाधारण्य. शानाम् " इति पाठो मवितुमर्हतीति भाति । की. पुनः “माय: 'ते' इलस्य पुनक्तिः तदमाधारण्यानार्थम् । तदर्थ मदा प्रत्यामीति वा निकाधिकशेपदानुगुणोक्तिः" इति पाउं निवेशयति । पुनः दोधनिकायाम् - "भयदा तत्र वर्तमानगपदेश उत्तरवावयवत् तात्कालिकानुवादः । गदा पदयामीति का निरराधिक शंषानुगुणानिः । प्रार्थनामकरणानुरोधे तु व्यत्ययेन पयंयमिति लिइयों मान्यः । न इसम्या पुननिमदगाधारण्यतापनार्या' इति पछोऽस्तु ।" .. वर्य' इति तालिकन पाठन भवितव्यम् । गलेवनदीपानुभ्या अन्तं सदाइति पzितः मान् । तम्मात् सदाइलग सान वध' इति पठिन्या दर्शनमपि वदमियर्थी माय इति श्रीरा- रामानुजमुनयः। 2. चन्दिया. 2-"पुरपशब्दस्य परमात्मनि पुरिशयरवपूर्णत्वागदरायपुरदानादिमि. बरं गानाभयम् 822-'पुसः परिशयनान पूर्णवाद्वा' । निसम-गुम्प परिशय दलाचारन्। 1. 13, 'पुर पुरिलादः परिशायः । पूरयने ।।3. महरनामयम्-गुरु यदु गाति' ददाति ।

·मन्त्रः-17] ईशावास्योपनियतात्र्यम् 11 रुपपदत्वेन सूत्रपदाभिप्रेतत्वात् । भाप्ये तु तत्त्वमसिनिरूपणावसरे ' नात्र किञ्चिदुद्दिश्य किमपि विधीयत' इत्युक्तिरप्राप्तांशनिषेधाभिप्राया व्यक्ता, उपसंहारत्वोपपादनात् । ये पुनस्तत्त्वमसि, सोऽहमस्मीत्यादिपु कार्यकारणोपाध्याकारविधुननेन निर्विशेषस्व- रुपैक्यं वाक्यवेद्यमाहुः, तेपामसिंवदस्मिरपि खण्डकः । श्रोतर्यनुसन्धातरि च युष्मदस्मदी हि परित्यक्ते । न ह्यसिना कश्चित्प्रतिबोधनीयः न च कश्चिदस्मिना विशिष्यानुसन्धेयः । विधूननीयोपाधिविषयव्युत्पत्तिमच्छब्दसन्निधिमानोपजीवनेन कचिन्मध्यमोत्तमसम्पत्तिरिति चेत् -ततो वरमपरित्यक्तप्रवृत्तिनिमितमस्माकं निर्वहणमनुसतुम् । सन्मात्रस्यांशिनोऽशद्वयविशिष्टता- प्रतिपादन वदतामपि, 'सन्मालवि वाक्ये लमहम्भावायोगात्, स्वताहन्ताविशिष्टं सदिति विशिष्टविवक्षायामपि प्रथमपुरुषोपनिपातप्रसङ्गात् , दृश्ययोश्च युष्मदस्मदर्थयोपिण्डाशे मणिक इव घटशरावाकारयोः सर्दशभूतेश्वराकारेऽपि समन्वयायोगात्, त्वमहमर्थयोः सत्ताद्या. कारस्य नित्यप्रतिपन्नतया विशेषतोऽनिर्देश्यत्वादननुसन्धेयत्वाच -न कथंचिदपि तत्त्वमसि सोहऽमस्मीत्यादेर्निर्वाहः शक्यः । दृष्टिविधिस्तु मोक्षार्थविद्यासु वेदान्द यादिना नाङ्गीक्रियते । यद्यप्यल 'स्वं राजाऽसि, अहं राजाऽस्मि' इत्यादिवत् तादधीन्याधुपचारविवक्षया मध्यमोत्तमयो; सामञ्जस्यम् । तथापि लोकवेदयोः चेतनपर्यन्तदेवमनुप्यादिव्यवहारस्यायेन जातिगुणशब्द- गतिलाभातदुपेक्षा । नन्वेवं पुरुपाख्यस्वेतरात्मसामानाधिकरण्यक्लेशं परित्यज्य ' योसोवसौ पुरुषः सोऽहमस्मी' ति परिशुद्धस्वरूपमात्रानुसन्धानपरमिदं वाक्यमस्तु । मैवम् । तत्त्वमसि, त्वं या अहमस्मि इत्यादिषु तदनुपपत्तेरत्रापि तत्समानन्यायतया तत्रैवाऽनुसन्धानस्यौचित्यात् । ब्रह्मारमकोऽहमस्मि इति परविद्याभूतस्यात्मानुसन्धानपरत्वेऽपि तच्छब्देन तादधीन्यादिक लक्षणीयं स्यात् ।। १६ ॥ अनन्तरं तु परिशुद्धारमस्वरूपमुच्यते मू, वायुरनिलममृतम् इति । विद्याकर्मानुसारेण तत्र तत्र गन्तृत्वाद्वायुः । "निलयनरहितत्वात् कचिदपि व्यवस्थित स्वाभावाचानिलम् । अमृतं सियमाणेऽपि देहसन्ताने स्वयममृतम् । इदं विजरत्वादीनामप्यु- 1. युष्मदस्मद्भ्यां सन्मात्रस्य का विवक्षा, सन्ताऽहन्ताविशिष्टस्य सतो का, तद्विशिष्टस्य सदशभूत. स्येश्वरस्य वा, त्वमहमर्थयोरेव वा इति चतुर्धा विकल्पमभिप्रेस ऋगेण दूषयति मन्मानविवक्षायामित्यादिना । ५. वी. वेदान्तवेदिना'। 3. प्राकृतकार्यवर्गवत् सस्पतो विलयापरपर्यायनिलयनरहितत्वान् आदिशरीराणामारपिकत्वन तत्र वापि नियमैनावस्थानाभावाच' इत्यर्थः । निलीयन इति हि लोके अदर्शनमुन्यने । अदर्शनमेव च नाशी विलय इति । अचंतनकाधाररहितसं निलयनराहतत्वमिति श्रीरनरामानुजमुनयः ।

·18 ईशावास्योपनिषद्भाष्यम् पलक्षणम् । परिशुद्धजीवविषये प्रजापतिवाक्ये 'विजरो विमृत्युर्विशोक' इत्यादिसहपाठात् । अत्र 'वायुश्चान्तरिक्षं चैतदमृत'मित्यादिपरामर्शाद्वाश्यादिशब्दानां भूतद्वितीयविषयत्वं न शकनीयम् । पूर्वापराभ्यामसहतेः । यद्यप्यमीयां परमात्मविषयत्वं विशिष्ट्रवृत्त्या योगतो वा युज्यते. तथाऽपि वरमिह नश्वरस्य देहस्यानन्तरं वचनात्तद्यावृत्तमत्यगात्मपरत्वम् । प्राण- विषयत्वेऽप्यन्त्र मन्दं प्रयोजनम् । श्वेताश्वतरीयाश्च भोग्यभोवतृनियन्तॄणां विवेचने भोक्तश- ब्दविवक्षितप्रत्यगात्मानममृतशब्देनामनन्ति क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देच एकः' इति । 'क्षरं वविद्या ह्यमृतं तु विद्या विद्याऽविद्ये ईशते यस्तु सौन्यः' इति च । एवं प्रत्यगात्मस्वरूपस्य न जायते म्रियते वा विपश्चित्' इत्यादिप्रसिद्धममृतत्वमभिधाय शैलजशरीरस्य मृतत्वमवश्यम्भावीत्याह अथेदं भस्मान्तं शरीरम् । इति । प्रकृतादर्थादर्थान्तरविवक्षयात्राथशब्दः। आत्मोत्क्रमणानन्तर्यायों या। कर्मवश्य- काय॑परो घा। तथा च मर्यते 'गङ्गायां सिकता धारा यथा वर्षति पासवे । शक्या गणयितुं लोके न व्यतीताः पितामहाः' । इति । अनादिपु मलीनपु' इत्यादि च । इदमिति विशेषणमीश्वरशरीरत्वेन नित्यत्वेन च प्रमाणसिद्धानां व्यवच्छेदार्थम् । मसान्तमिति संस्कारमानव्यञकम् । कीटान्तत्वादेरन्यत्र प्रसिद्धस्योपरक्षणं वा । शारीरशन्दै व्युत्पचिनिमित्तानुसारे रिशरणस्वभावत्वं गम्यते । एवं 'भोक्ता मोम्यं प्रेरितारं च मखेति क्रमेण चिद्रचिद्विवेकमुक्त्या प्रेरितारं मनं महापुरतं मणवेनीपादत्ते म. ओम् इति । यथाऽऽमनान्त्याधणाः ' यः पुनर विमात्रेण ओमित्येतेनवाक्षरण परं पुरुषमभि न्यायति' इनि । उनं च योगानुगासने जगकर्मविषाकाशेयरपरामृष्टः पुरागविशेष ईश्वरः । स पूर्वपा- मपि गुरुः कालेनानवच्छंदात् । तन्य याचकः प्रणव' इति । आह च सर्वज्ञः 1. पं. 'मोमोग्प...' 2. मिनिमम्मगरिन' मिति धीभागातपिनुरांवेनश्यविपरिसपथ्यापनमामिग्रेमात नि.मायानन्। .

·मन्त्रः 18] ईशावास्योपनिषद्भाष्यम् ओमित्येवं सदा विप्राः पठध्वं ध्यात केशवम्' इति । स्वयं चागायत् 'ओमित्येकाक्षरं ब्रह्म व्याहरन् मामनुस्मरन्' इति । एवं सर्वत्र द्रष्टव्यम् । अथ ऋतुरूपिणं भगवन्तं ज्ञानयनगोचरमभिमुखीकुर्वस्तदनुग्रहं याचते भू. क्रतो स्मर कृतं स्मर इति । कतो क्रत्वात्मक । यथाऽह : अहं ऋतुरहं यज्ञः' इति । स्मन् लोके पुरुषो भवति तथेतःप्रेत्य भवति' ‘स क्रतुं कुर्वीत' · एवंऋतुई ' इत्यादिप्विवानापि प्रकरणादेव ऋतुशब्द उपासनपरो वा । तद्दोचरे तु भगवति तच्छन्द उपचारात् । स्मर सानुग्रहया बुद्ध्या विषयीकुरु । 'नेहपूर्णेन मनसा यन्नः स्मरसि केशवे' तिवन् । उक्तं च भगना 'स्थिते मनसी'त्यारभ्य, 'ततस्ते म्रियमाणं तु काठपापाणसन्निभम् । अहं स्मरामि मद्भक्तं नयामि परमां गतिम् ' । इति । सर्वदा सर्व साक्षात्कुर्वतः स्मर्तृत्ववचनमिह पूर्वकृतप्रत्यवेक्षणाभिपायम् । कृत स्मरेत्यत्रापि तथैव विवक्षा । मकृतं यत्किञ्चिदनुकूलमनुसन्धाय कृतज्ञस्त्वं मां रक्षेति भावः । एतावदन्तं वत्कृतमानुकूल्य प्रतिसन्धाय स्वमेव शेषपूरणं कुर्षिति वा । स्मरन्ति हि 'जायमान हि पुरुषम्' इत्यादि । स्वयमप्याह 'तेषां सततयुक्तानां' इत्यादि । मू. ऋतो स्मर कृतं सर ॥ १७॥ इत्यावृत्तिरुक्तार्थे त्वरातिशयात् ॥ १७ ॥ पुनरप्यमिशब्दवाच्यं भगवन्तं स्वापेक्षितं प्रापयेत्याह । मू. अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान् । युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमक्ति विधेम ॥ १८ ॥ अमे अमिशरीरक । 'यस्याप्तिः शरीर' मित्यन्तर्यामिवामणम् । 'साक्षादप्यविरोधं जैमिनि' रिति न्यायादप्रनयनादिगुणयुक्तेति वा । नय प्रवर्तयेत्यर्थः । सुपथा शोभनेन 1. यद्यपि एतावन्तम्' इति कृ. ता. पाठः तथाऽपि तस्य लिङ्गभेददुष्टत्वान् कु. भा. अनुरोधन अन्यत्र निर्देशितोऽयमेव पाठ आदरणीयः। एतावत्पर्यन्तं ''एतावन् । तदनं एतान्त फाल' इत्यति पाठोत्प्रेक्षा भवति । .

·मन्त्रः18] ईशावास्योपनिषद्भाष्यम् 21 मात्रेण प्रसत्तुमर्हतीत्युक्तिशब्दाभिप्रायः । एवं परतत्त्वतद्विभूतियोगतदुपासनतद्विशेषान् संगृह्म संहितेयं समपूर्यत' ॥ १८ ॥ व्यक्ताव्यक्ते वाजिनां संहितान्ते व्याख्यामित्थं वाजिवक्त्रप्रसादात् । वैश्वामित्रो विश्वमित्रं व्यतानीद् विद्वच्छात्रप्रीतये वेङ्कटेशः ।। 'अभेदं भोक्तृणामथ च भविनामेव परतां तथा भेदाभेदं जिनसुगतनीति च'जगति । असम्पाद्यां मुक्तिं भवभयमलीकं च पठता- मसावीशेत्यादिन कथमनुवाकः प्रतिभटः ॥ इति कवितार्किकसिंहस्य सर्वतन्त्रस्वतन्त्रस्य श्रीमद्वेङ्कटनाथस्य वेदान्ताचार्यस्य कृतिषु ईशावास्योपनिषद्भाष्यम् । कवितार्किकसिंहाय कल्याणगुणशालिने । श्रीमते वेङ्कटेशाय वेदान्तगुरवे नमः ॥ 1. परतत्त्वतद्विभूतिसमहः प्रथमतोऽटमन्त्रात्मके आदिमप्रकरणे । पचात् तदुपासनस्य तत्फल- सदङ्गरूपतद्विशेषस्य च सग्रहः विद्याविद्याविषयसम्भूत्यसम्भुतिविषयत्रिकद्वयात्मके अनन्तरपारणे । पुनरपि तदारुपतद्विशेपसङ्ग्रहः अनुसन्धेयमन्त्रचतुथ्यात्मके चरमप्रकरणे । संहितयं चरमाध्यायरूपा । यद्वा चत्वारिंशेन अनेन चरमेणाध्यायेन संगृह्य इयं वाजिसंहिता समपूर्यतेति । 2. तत्त्वहितपुरुषार्थानामुक्तविधानां अत्र निरूपणात अन्यादृशान् तान् दतां सर्वेषां इयमुपनिषत् प्रतिकूलत्याह-अभेदमिति । मेदामेदमित्यन्तेन चिद्विपय ईश्वरविषयश्च विपर्यय उक्तः । जिनमुगत- नीतिमिति अचिद्विषयोऽपि । याह्यार्थानां मिथ्यात्वविरुदधर्मयोगदिहि तनीतिः । तृतीयपाटेन पुरुषार्थ- विषयो विपर्ययः कण्ठतः हितविषयोऽयंतच प्रतिपादितः।

·ISAVĀSYOPANIŞAD-BHĀȘVA (TRANSLATION) (Benedictory verses) 1. We meditate on Vásudeva possessed of a multitude of puro and excellent qualities, by wliom are being dwelt-in all this conscient aud uncouscient, 2. The Transceudent Puruşa, the Lord of all, of inuate greatlices, the Inner Sell of all beings, llimself (cterually) tratiscending all faults, the One object of all sciences (vidyās), the Presiding One of all actions, the Extinguisher of siu, Enjoyable by the fieed, the Readly Means, shines at the end of the Samhitā of the Vājins.? 3. (The Vedic passage) which is recited with All this is fit to be ,indwelt by the Lord' in the beginning is the instructiou in the kuowledge of Bralimau given by the Guru to his disciple. 4. All (actious) prescribed in the Samhitā could be (utilized) 011 account of separate injunction, for knowledge: for poiuting this out clearly is the addition of this (anuvāka) at the end of that (samphitā). THE BHĀSYA. There in the Upauişad) at the outset, for the sake of removing the illusion of independence and others (of ind dual) who is ini the possession of material body, tlie teacher (keepiug in mind this fact) declares the Nature, Existence, and Activity of all things to be uuder the coutrol of tlie Lord. 1. Verse ! Aquştub. Slok getre. 2 Nandatracta 3 Sloka metre. sloka tekre. 2. The adjectives used by Sri Venkatauatha io respect of the l'uruga megtwoc! tu rerse 16 have reference to mantras specified below respectively. 1. Sarresaga serse 1. jil. iv. V vi. viit. Juk topabloggal. verse 11 4th quarter. iz, kopi and sidd bopāyaḥ, verse 15 and 16.

·isavaSYOPANISAD-NHASYA [Mtantra i 1 is.TV.ISYAN IDJI SARVAN YATKISCS JIGATYAM JAG.IT TEXA TVAKTEXA BHUKJETILI JII GRILAI KASYASVID DIIANIM. TSOL.VIR CHANGE ALL.X is . THIS WORLD, ALI,TINIS IS HIT TO BE IXIWELT ty Ti: 083 81: ThiẠT (M ORID RES0tYcYD +8Jos, Co 17 Assons HTT11. : Ilam: this, (lliat is) determined by the respective sources of knowledge as other than Išvara, of the form of intelligents and intelligent. íštt: By tlie Lord. By ile all-controlling Purusottama' wellknown as entirely different from the soul, ju (tlie passages) "The knower and the ignoraut, the two uboru), the Lord and the 11011-lord" (śret. Up. 1. 9) and others. tāsyan: Fit to be pervaded is tlie meaning. Or sticlı as contida Le made by Himself to dwell in Himself, who is thic support of alt. Thus thic Smrti says "He everywhere (dwells), aud in Him every lling dwells, Because of that is He called (paripathyate) by the Icarned, Väsudeva." (Vis, P. I. ii, 12.) jagatyam : (is) tlie significator for otlier worlds also. jagat: The group of things of tlie form of the enjoyed (bhogya) and cnjo, cts (souls), which changes into another state in nature and quality (respectively)." yal-kiñca: This qualification whatsoever' is used in order to allir tliat there is nothing whatsocver which lias 110t Him as its Scif. (Tluis is) clucidated (thus): "(Tluey) say that the sense organs, sensoriu, buddhii, suftra, brilliance, strength, courage, body and soul luave Väsudeva as tlieir self." But (tlic oljector says), according to the rule "Riddhi (couveit." tional caning) overrules the Yoga (ctymological incaning)", Isa licrciu mentioned inay ve Rudra, and furtlicr bccausc tliere is no nåditional word (upapada) such as 'Ali' which additiou if it were ·ISAVASYOPANISAD-BHASYA present will affect thei südli and it may tlich lcsiguate Vizuar well-known as Sarvesvara.) Not so (we reply). Since, as in the case of the words Äkāía, Prāņa and others used in the sense of the (original) causc (wlicre the ridhi is annulled), so also liere tlie riidhi is annulled'; and since the quality of pervading all as well as being the support of all camiot belong to Rūdra who is accepted (i) as 110t being the canse of all tlings and (ii) as being bound by Karma on the strength of the passages such as “One only Nārāyana was existent, citler Braluna for ī šāņa" (llaliopanişad I.) "I am still not free from sin, grant me 11a11e3" (Šatapatha Brāhmana), this word Isa must be acceptail ctymologically (yaugika) as referring to the Lord of all, or anlimited Lordship, Who is well-known as possessing those qualities (of allsupportingness and all-iudwellingness and others). Though on account of tliere being no mention (liere of ſía) as already well-known (as the primal canise), tficre is a differeuce in this case from that of Ākāśa and otlier passages, yet because of its use in a quite contrary seuse itself there is justification for the rejection of its conventional (rudhi) sense according to the lindri principle. Nor is there here the principle of contextual allness (sinaltam adhikarikam), no such limitation being seen. (Ir it be said that instead of one perpetual All lor, uc may have onc Isvara-stream, one All-lord in one cosmic age and anottier in another age and so on, or cise we may have several Kvaras, rulers, at the same time and at all times cternalls, but wlo vividle their afssolute lordship between themselves by limiting their poser to specific regions, we reply): But the theories of Isvara-stream sind multiple Tsvaras are tejected by a number of 'scriptural) sonrees of right knowicile, which establish the lord existing at all the three times (past, present and future) and destining all processes. It is tlicrefore right that this passage seiers in Sissyana alor who lias lordship independent (of others) as the lon! who dwelle ·ISAVASYOPANISAD-BHASYA in all (or ratlier in wliom all cau dwell) proclaimed in the passage's * Hiuntle protector of the world, the Lord of Self" (Tait. Nārn. XI 25) and others; Who is to be redeclared later ou as 'Posarasau Puruşa' (īsā. 16); Who is determined as the parent of Brahınā aud. Rudra by passages iliexplicable otherwise (i.e., which canuot apply to any athier god); Wlio is most fainons as the all-iudwelliog propeller iu (tlie passages); "This is the ind welling self of all beings, faultless, dweller in the highest sky, (ditya), tlie shiuiug one (nera), the One Nārāyaṇa" (Sub. Up. VII.) and others; and Who in the passages " He is Bralımā" and " He is siva" (Tait. Nāra, XI, 26) is meutioned as the substauce (višeşya) of Brahmā, śiva, Indra aud others who are his attributes (ribhūtis), as in the case of the world ju. the passage "This (world) is all Parusa Himself." This is enough (of refutation) of the objections of that person who does not know tlie pada-teaching, the pada (īša) in which there is no place at all for the conventional meaning (anyarüdki), and wliich is not a compound word. In this manuer laving taught the seeker after liberation, the knowledge of (his) dependence on the Lord, le (the teaclier) counsels living that has remaciatiou as its ornainent: TEXA TYAKTCSA BULXJLTILAL, WITE THAT (WORLD) RENOVACID INJON, tona : with that world wliicli is mistaken as enjoyable; tyaklena : renounced ; because of the perception of its (world's) lciug csceedingly full of faults, being one with that (world) renounced ; i.e., (being one that has renouinced the world). bluñjithah : enjoy; enjoy that group of unprohibited cujoyablc (things) which is helpful in supporting the body, which is useful 10 Yoga' (this) is the import got (siddhyati) from the nature of the instruction and from the coutext (arthaprakaramīblyām). Or else it inight be construed thus : Enjoy that which has been mentioned as the one in which all dwell, the supreruely cujay. abic (niratisaya-bhogya) (Braliman), through the meaus going to be tanght (in tlie suicceeding verscs). kusyastid dhanam: anyone's wealtli, wealth belonging to a rola. tive or 11011-tclative. ilā grdhal: do not covet, And Yalla says to liis servant begin. niug with (tlie verse) "In thic supremnc friend..." "That crookes! mind, who is covetuions of wealtlı, that human animal, is not Vasudeva's devotee." 1. Cairart, ·Mantra 2 ] ISAVASYOPANISAD-RIIASYA .5 2 .. Tliis renunciation of desire for wealth is to be taken to stand for renunciation of all things otlier than the supreme Self. Thus <loes tlie Smſti say "(He) who has attachment to the supreme Self and detachment from the non-supreme Self" II. (Now tlie teacher) says that lie, who has learnt as tauglit in the previous verse (eram riduşah), lias to perform the routine and occasional (obligatory prescribed) worki' characterised by rennnciation of attaclument to fruits and agency and others, through out (his) life: KURVANY VTII.1 KIRMIST JIJIVIŞCT “ATAN SANTIL EVAN TVAYI XIXY. TIITTO STI X.I KARMI LI'YATI, SIRI Till's (os.) 410! 1.1) PI'SIRI; To J.SK PUSDIN AR JIST TRIOXVING. KOKKS. TI'S IOR THT (IT) IS XOT OTHERWIS TITAN TUIS WORKS AT 1 T SVAKID OURAY. jijirişct : To sliow that even for the knower of Iratman living till the completion of this knowledge is desirable thic deside. rative sullix is used (herc). çatam samūh: luudred years : hias reference to gencrality (prāyika visayam). 'Living a Juundrell years one should indeed perform works that accord with one's fitness, AL 110 time should there be giving up of works subservient to knowledge is the meaning. 'That there is no special reason to say that this passage refers to independent actions which are the means of obtaining fruits, it is said in the l'edānta Sätra "Vo, since there is no speciality" (III. iv. 13). Another meaning not coutrary to the context (prakarana) is also mentioned in tlie next sútra: "For the sake of praise only (there is) permission" (III. iv. 14). The Bhäşya (of Rāmāmja) (runs thus) "The word rū (is used) for indicating delimitation (eta) Since the context (is) tiiat of knowledge (of Bralıman) taught in *All thuis (is) fit to be ind welt by the Lord...' for the sake of praising (knowledge), this is tic pxermission for performing srorks always. Because of the power (mühüm xx) of knowledge, even though one is performing works always, one is not stained by them : in this manner knowledge is praised. And the rest of the passage, "Thus for thce; it is not otherwise than this: rorks do not get scared over man " shoirs this alone." truyr. for thee, who are fit for Brahina-vidyi. nam : Thus alone is the thing (that is to be practised: 1. Vatraced quotation. 2 Yurusimithias daties koordin; ta vat'ı yari sureme ·ISAVASYOPANISAD-HASYA [Mantra 3 Ito anyatha tāsti: (It) is not otherwise than this: this is said negatively for tlie sake of confirming the previous positive statement regarding doing works wliich are imperative through out lifc). Now (if it be asked) will there not accrue bondage to the knower of Brahman, since there is the performing of works, the teacher) says: Works do not get smeared over man. 111 tlie care of the mau, thie Bralıman-kulower, under reſerence, according to the "principle of separate injunction" (as taught in the sîtra) “But Aguiliotra and otliers (are to be performed) for that purpose (of knowledge) alone, since that is (so) seen in the Upauişads) " (IV. i. 16), actions do not become the calises of results such as starga and others. There is 110 possibility of a discriminating desireless man wittingly undertaking to do works as means to pleasures which are uot useful for knowlelge and to do forbidden works. For (such of) those that may arise tliere will be the expiation (nişkȚti) according to liis fitness, on the strength of the text : "If one is 110t free from bad courluct... (one will 110t attain Braliman)" (hatha-Up. II. 24). (if it be said that as tauglit in the Tadadhigamadhikarann V. S. IV. i. 13, Braliya Vidyà is so powerful as to prevent any works from staining man, and therefore no espiation is needed, we reply) But wliat is established in tlie case of tliose wlio practise Brahma vidyā is that the only sips wliich do not stain them are those which are performed juatteutively (pramūdikānām). That he wliose fitness (adhikäia) has been burut by the fire of kuowledge is not subject to the injunctions. inaudatory and proliibi. tive, is a view that is pot acceptable to the knowers of the Veda. For the sake of inakiug one quickly take to the kuow. ledge (hereinafter) to be imparted, lie (the teacher) now says that falling into Naraka most assuredly happens to those who commit self-murder, because their knowledge and actions beconie other than what they ought to be, dete to their lacking the knowledge of tlie said nature and because of having desires for wealtli. SURY.I XABIA TT. LOKA ANDIEXA TAMAS YRTAH TANS TE PRETYABIIGACCHIYTI YR KECITJAJAXO JAYAN (There are) THOSE WORLDS KSOWY AS ASURYA TERSITATED BY PIINDING DARKSTSS FILTHFRTO THE SOUL-SLATERS, WHOEVER THEY ARE, RT,SORT OX DE- PARTING FROM THEIR BODIES). Asuryal : (the saflix) pat (is nised) in the sense of "Those which III. 3 ·8 ISAYASYOPANISAD-BITASYA [Mantra 4 manaso jariyah: Having a speed greater thau even the speediest wind. If it be said that unmoviugness and such speediness cannot coexist, (ve reply) Not so, because, by recourse to intention (tātparya) they can easily co-exist. Since all are always pervaded by Him. there is sovingness, and since He exists beyond the range of the mind's perception at all times, He is stated to be faster than the mind as it were.' In the following passages also; (it) has to be construed thuis, Na chad devā apnutan pārrain arşat : This (which lias) already obtained (all), all the gods have not yet attained. devāḥ: gods, Hiraạyagarbha (Bralımā) and others. naapruvan: Have not all this time attained. The embodied souls (kşetrajñas) whose consciousness is obstructed by karma prior to their gaiving that knowledge, do not attain it by their own iutelligence, thongh it is infinite and therefore eternally omnipervasive. Therefore there is no contradiction here. Thus is it said in the Chandogya Upanişad (VIII. iii. 2). "So just as those who do not know the spot might go over a hid treasure of gold again and again, but not find it, even so, all creatures here go day by day to that Brahman-world (Brahma-loka) (in deep sleep) but do not find it, for truly they are carried astray by what is false."* Tad dhāvato 'ngan atyeti tişthat : As stated in the passages " He wlio is in the earth "...!(He) who is in the self” (Brn. Up. V. vii. 77), in this manner even whilst remaining in everything It overtakes the running Garuda and others. “However far and far they may run It is beyond that " is the meaning. Tlius it has been said "Even flying like Garuda for 1,000,000 years, one, thougli haviug the speed of the mind, even then caunot reach the limit of the Cause,"3 Tlie overtaking of those wlio run by those wlio are at any que place is not possible : This is (a case of) wonder, 1. "To move' meads to reach a space in which it was not before. But for a thing which is all-pervasive there cannot be a space in which it was not before. Therefore it is motiopless. 2 Trans, from Home: Thirteen Principal Upanisads, 3. Ahir. Bath.

·10 ISAVASYOPANISAD-BHASYA [ Mantra 6 asza sartasja : of all things having variegated conscient and inconscient forins and determined by sources of right knowledge. antar bhatati : dwells within ; because there is no obstruction, it exists without there being any limitation of space' is the mean. ing. That same thing exists also outside all these, that is, that exists both at places where finite objects are and at places where they are not. That is clearly declared in the Taittiriza beginning with the "Thousand-headed..." the purpose of which is to determine that principle wliicli has to be meditated upon in all the several sciences of the Transcendent (para-vidyā) thus: "Whatever is in the world, seen or even lieard, pervading all that both inside and outside Nārāyaṇa stands" (Tait-Nüră. X. 1).' 6 VI. Thus has been said that all things liave Brahmau as theit self. Next is mentioned the imihiediate utility of liaving this knowledge: YAS TU SARVANI BHUTANY ATMANYEVĀNUTAŚYATI SARVABHOTEŞU CATMANAM TATO NA VIJUGUPSATE (HE) WHO SEES ALL CREATURES IN TE SELF ALONE AND THE SELF IN ALL CREATURES DOES NOT RECOIL FROM ANYTHING. yas tu: But who: tu is used for the sake of indicating the extraordinariness with regard to the greatness (mahimā) of the knower of Brahman, sarvani bhitāni: all creatures, from Brahmā dowu to the plants. Atmani : In the Self. Here the word "self' refers to the alliudwelling self because there is nothing to indicate limitation, and because of the context, and because of the nature of the thing (arthasvabhāvāt) (described). era: alone. The intention of the word 'alone'is, that even those things that are supported by the earth and others really reside in the supreipe Lord through these eleinents. anupaśyati ; continuously clearly perceives. sarvabhūteņu ca ātmānan: by these words is intended pervasion alone, since they are incapable of supporting Him (lit. there can be no suppoit to Him by them). 1. cf. Šatapatba Brah, XIV. 5. 30.

·Mantra 7] JSAVASYOPANISAD-BHASYA (sah) 'He', the correlative of who', has to be inserted. tataḥ na vijugupsate : All things having been perceived as having Brahman as their self, from none of them does he recoil, in the same way as he does not recoil froin his own dependents. The meaning is, he scorns nothing. VII. Once again, strengthening the above teaching) by means of (the statenient of) co-ordination, (he, the teacher) says liat to perceive it thus leads to the immediate annihilation of SOITOW: VASAIN SARVANI BHUTINY ATNAIVÁHHUD VIJANATAH TATRA KO BONAN KASŚOKA 1:KATVAM ANUPAŚYATAN. 7 WHEN POR 1131 WHO KNOWS THE SELF ALONX HAS BECOME ALL CREATURES, THEN OR HUN TERCEIVINC ONENESS, WHERE IS THERX DELUSION OR SORXOW? yasmit: wher, at the time of meditation, rijānatah: for him who knows distinctly by the metliod well tauglit (upadisthena mārgena) the difference between the iodependent and the dependent entities with the help of the scriptures, almā ēra sarvani bhätāni abhūt: The supreme Self itself has appeared as qualified by all' is the meaning. When the co-ordination between the world and Brahman is possible through the principle of relationship of body and soul according to common aud scriptural usage as in "I am a God' etc., the theories of badha' (sublation), upacara(secondary significatice) and Starūpaikya'. (identity in nature) are to be rejected.' 1. Bådha-theory of modhlkaragya tegates one of the tertus ex false. In the example the thief is this pillar' the meaning 14 that there is no thief at all but that the pillar was mistaken for the thief. The identity espressed by “18 negales the thiel by allirming the pillar as the real le this kind of identity then, the world which appears as existing perceptibly has to be negated. Upacara (dentity through secondary meaning): 'All this is the king this means that all these sre estirely dependent on the king. Though there is bere a statement of idcotits coorcyed again by the word 'is'it fa ogly by recoutse to secasduty meanisz we are enabled to male kose out of that statement. "All this is verily the Brahmsa (sertam Thalidom Brahma) tboogh it can be Enderstood ins this secondary was. yet it does not fully explain the implicit relation of Identity, 3 The rabelasce-idectity (srsröjaksa): The mad is the pot" is statettcat of the onenets of obstance between mad and pot. This lipd of identity is not $3935le of being oppled here, uisce if there be starüpa identity between the world scd rutsia (Berhnis Koldbart to sadazgo change, and (il) the relationship betreat olacompatible substances un tratter and spirit is impossibic. 4. The fourth Eird of moodusilon is based on the Satire-Saridobbits of villa furate ·12 ISAVASYOPANISAT-BĦASYA Mantra 7 Tatra: Then. Kah mohah: where is there delusion? Delusion of the form of wrong notion of self-independence and others does not happen. This is the meaning. Kak Sokak: Where is there sorror ? There will arise to grief. even when there are deaths of children or the seizing away of kingdoins and others, because of the realization of the absence of ownership in all things which belong to the Transcendent: this is the meaning. Thus anaka) says " Infinite indeed is any tealth of which nothing is mine. If Mithila is burnt nothing mine is burnt." (Alh. Bl. śānti, VII, 19), ekatram anupaśyataḥ: to one who perceives the Oneness of That which has got all existences as its attributes. Obviously here the use of the word 'one' does not connote that there are 110 other things (besides this), because there is nothing to inilitate against anything said at the beginning in "All this is ft for the indsvelling by the Lord......" (īsā. I.) as pervaded by the Lord, and because in both the cases of knowing and non-knowing that all differences are illasory, the teacher could not have given this kind of instruction and others regarding such identity. Nor does this (eta) speak of the substance-identity (starīpaikya) of the mutually incompatible factors, because in case there is the destruction of all contradictions, there will occur confusion in the discrimination and otliers between one's own theory and those of others. The explanation of the 'oneness' as belonging to Brabman. with-its-attributes can be entertained, since it is in accord with all the sources of right knowledge. But it is better to take it to mean the relation (of body and soul - šarira-sariri-bhava)' which enables us to maintain the co-ordination stated above, because the term (ekatram! oneness is used in the passage "The oneness of Rāma and Sugriva " (Rāmāyana Sund. 35. 51) and others, so as to mean some particular relation, *. 1. According to Višişğadvaita the co-ordination is explajned in the following - manner. 'I am 8 god. (Devo'ham) means that the viera (god) is the body (form or jätt) and I is the self which owns it or dwells in it or controls it. That which refers to the body really refers to the self within. It is the relation inseparable between the body and the Belf that is stated. When either of the terms is mentioned it means that implicitly the other also is ictimated. 2. The samanadhikaranya between the world and the Brahman is one of body and self. Friendship, sacho or love is also another isstabance of sámānādhikaranya. When we speak of the Anity or oneness of Rama and Sugrisa, it is not substantial identity that is intimated but oneness of love or rxiprocal existence. Dependence of the Lord, living for the Lord are all types of co-ordlgatiat giving sise to the espressions of oneneks or identity, or taity.

·Alantra 8) ISAVASYOPANISAD-BHASYA 13 Even though these two verses may be construed so as to refer to the released soul, it is inore appropriate (to say), in consonance with wlist bas been said, that it meaus praise of the seeker (mumukşu). Consequently, the word 'seeing' anupaśyatal: is applied to such knowledge arising out of a study of scriptures or to that knowledge of ineditation (ou the Highest) which arises through such study, in order to indicate its state when it becomes inost clear and distinct. It cannot be doubted that the intuitive vision which results here as a fruit of the particular samadhi is that which is meant, since it is mentioned as the means (of liberation). It has been affirmed in the Sri Bhäsja that the word ' seeing ' refers in all those passages which counsel the ineaus to realization to the meditatiou-knowledge (upasana jñāna), VIII. And again the teacher describes more fully the individual who knows the nature of the Ruler and the Ruled, by clearly' pointing out the special qualities of that, which he has to know: SA TARYAGAC CHUKRAM AKAYANI AVRAYAM ASNAVIRAN SUDDHAN APAPAVIDDHANI KAVIR MANIŞI PARIBIOTI SVAVAJIBILOR YATILITATHIYATO'RTIAN VYADADUIXC CUAŚVATIBIIYALI SANAMYA11.8 TE ATTAINS THE RADIANT, BODILESS, SORELESS, SINEWLESS, PURE, C'NINJULED BY SIN; (3x) SKER, CONTROLLAR OF THE DIIND, CONQUEROR, INDEPENDENT, BEARS (IN THIS MIND) THE REAL XATURE OF THINGS FOR INNUMERABLE YEARS. Sah: He who sees Brahman, the indwelling seif of all beings. paryagāt : 'will attain' is the meaning, according to the principle cavaciated in the text "He who knows Brahman attains the Transcendent (param)" (Tait Anand. I. i). Or else it is restatcmcut of the fact that he has attained experieuce (anubhava) obtained by somādhi as in the case of the text) "Onc attains Braliman here (itseln" (Katha. Up. II. st. 14). šukram : pure, of the self-luminous forin. atüyam : thoug! having all as klis boly, yet free from any harinic body. Therefore having to scars or muscles (asranam asnäriram). suddhain : not crea smelllug of ignorance and other faults. apipariddham: "That which is unaliccted by kangas which are of the form of good and evil Gajapunge) which ac tuc causes of 1. Trats end Siss give two types of readiacı: GOTL 0. V. L , U. 319 R. 3193 & STOL 3* sad styds Atana Iress creu, aga Xatitilan Xulispacharlar's greus ei rcado tra ·ISAVASYOPANISAD-BUASYA [ Mantra 8 ignorance and others," tliis is the ineaning, since the Upanişad beginning with the passage "Neitlier good actions (affect Him)" closes with the word "All sin from Him recedes" (Ch. Up. VIII. iv, 1) In this manner, the Supreme Self who is absolutely proof against evil (heyaguas) is the One Wlio is to be attained, and Who leads one to the attaidment, and Who is to be meditated upon by the seeker (mumūkşu).' The teacher describes the kuower of Brahman as the "scer of all thiogs." kaviſ : He who sees things transcending (all the sources of riglit knowledge) (kränta-darši). Or else the meaning may be 'One who like Vyasa and others, is the author of works that help teaching the Supreme and His excellences. manişi : Buddhi, which controls the mind is called manişā. He who possesses it is the manisi. "He who through practices of yoga and renunciation has a crntrolled psychic organism, antahkarana' is the meaning. paribhuh: (He) who is on all sides. He who surpasses all those who know other sciences (vidyās): Or he who lias subdued tlie ene. mies, namely desire, anger, miserliness and others difficult to conquer. stayambhah : (He) whose existence is independent of anything else, that is to say, the seer of the form of the eterual Self. yäthätathgataḥ arthān vyadadhāt : has borne in his mind all things by distinguishing them as they are in themselves, namely, the supresne goal (parama-puruşārtha), the means of attaining it, the obstacles to the attainment and others. śāśvatibhyah samābhyah: the intentiou of this is for the sake of getting rid of all obstacles till the Brahwan-attainment'. Or else, the groups of words in the noininative and the accusative may be commented as referring respectively to the Supreme Self and the individual soul. In which case ; śukram : pure and other words refer to tlie individual soul, which is purified and freed from all limitation (faults and sius)." 1. This is the reading according to all the syailable printed editions. But the commentary of Kuranarayana suggests the following reading: उपास्यश्च यस्य तं स इत्युक्तं 2. The individual soal is said to be purified, when it- shufiles off its karmic body. When there is no karmic body it is said be bodiless and therefore it is withiout sores and muscles which are jacident on the karms-results; is that state it 1129 na ignorance and other faults. It is then possessed of a bordy composed (of luminous substance.

·* Mantra 9 ] ISAVASYOPANISAD-BHASYA 16 Him also the supreine Self (sah) surrounding on all sides (Parya grūt) exists. karih : seer and others terins are easy to understand. arthān: created objects. šaśratibhyah samābhiyah: in order that they may exist till their destruction, räthäfathyatah tadadhāt : really created : not merely displayed like a magician. : 9 IX. After having tinus given instruction in the knowledge that has works as its accessory regarding the Supreme Being who has wonderful powers, they, censuring those who follow mere works and those who follow inere knowledge, (the teacher) teaches the attain. ment of the liigliest good resulting only from knowledige streugtheued luy duties of caste and stage (raruāśrama) thus: ANDIAN T.11UIT PRAISAXTI Y, VIDYAN ULTSITE TASO BUIO. IV. TE TIVO 1. U VIDYXX3 RATINI IXTO BLINDING DARKNESS EXTER THOSE WHO ARE DE OTRD TO NOX-KNOW- LIDE (WORKS): SXTO STILL CREATER DARKNESS VERILY THOSE WHO ARE ATTACI ED TO KNOWLEDGE ALONE. ge: who are attached to enjoyments and powers. avidyām: karma : works only, divested from knowledge; for it is stated by the Smişti "There is another power Avidyā, having the naruc karma, which is counted as the third...". (Vis, P. VI. vii, G1). upăsate : perform with one pointed mind, this is the meaning, andham: very dense. lamah : ignorance, or else that darkuess of Narnka wliich is ille avoidable on account of strong attaclinient to the threefold ends (dharmartha-kamo), The coutinued experience of misery by those who are attached to there works is mentioned by the Atharvanikas (lund wp I. i. 18) "The ships of sacrifice are surely unsteady in which is cout. sellest the inferior karma as being performed by eighteent Agents (or as being tatigiit in the eighteen smstis).' Those ignorant persons who take delight in these 15 leading to lilies, fall into decay and dlcall again and again." sl. Duschrist-$#Ist of Ringas imitajs short interpretation hoe been tolleset htts.

·16 1SAVASYOPANISAD-IASYA [Mantra 10 falo bhaya ira te tamo ya u vidyāyānt ralak : Those who are attached to knowledge alone, by neglecting the duties according to their fitness, enter into darkness deeper than the darkness obtained by those doing works alone with one pointedness of mim. ita: Here the word 'ira, like, shows that it is difficult to know the depth of darkuess. u, era : alone, must be taken along with the succeeding word, thus: ridyayāni etyt talis : those who are attached to knowledge alone. 10 X. What then is the means of liberation? in auswer to this (the teacher) declares: ANYAAD EVALUR VIDYAYI NYAD KIIVR AVIDYAYX ITI SUSRUMA DURANTA VE KAS TAD VICICAKŞIRE THEY SAY (THE MEANS OF ATTAISIUNT) (s) arITE HILFERENT FROM EXOR LEPCE: (*XD) TAKY SAT (THE JEANS OF ATT LINAJENT) (S) DIFFERENT FROM NOX XXOWLELCE (WORKS). THIS (STATEKST) SAVE W'F HEARD FROM THOSE SEERS W210 EXPLAINED THAT CLEARLY TO T'S. Ansad eta ūluh ridsaya angad āhuh aridyayā : Here the incaniug of the ablative is conveyed by the instrumental case, accord. ing to the rule of grammar) which permits change (of cases etc), because (otherwise) there can be 110 connection with anja : different from, and because there is similarity with the word in the ablative case in the verse inentioned later (v. 13) anyadetālul sambhacāt. Here what is mentioned is that the means for the attainment of liberation are differeut froin mere karma, and different from knowjedge divested from all prescribed works, ahul : say: 'previous teachers' has to be added. Or else the Upanişads, This (later) additiou being (more) appropriate. (The teacher) says 'This meaning has come down to us from very ancient times traditionally. Iti šušruma dhiraņāın ye nas tad vicacaksira. ye: who, the previous teachers. nah: to us who have approached (them) by prostrating (onr. selves) and others. tat: that, (that is the means to liberatiou. cicacakşire : taught distinctly (clearly). 1. L. BIL G. IV. 31. FOR TOT #PI.......

·Blautra ii) ISÄVASYOPANISAD-HASYA iz tešām dhirānā : of those seers, wlio are attached to sleditation on the Supreme Self. Here'statcuent' (racanan) has to be added (to complete the sense). Or else, as is ille passage One fears of the dascer" which meatis * Hears from the dancer" the genetive cou somehow be made to mean the ablative, Iti sufruna : Tluus have we heard : the intention in using the first person perfect is that it is impossible to grasp Brah via-vidyā completely, since it is dificuit. XI. What has liceu meutioned briefly as " different " he uow explaius thus: VIDYASCAVIDYASCA VAS TAD VEDOULATIM SUA AVIDYAYX MBTYUM TIRTVX VIDTAYA 'BIRTAN ASNUTE. 11 TILL W100 XXOOS BOTI KNOWLEDGE AND SOX KNOWLEDGE tactTIKK: BY NON-EXOWLEDGE CROSSING OIL DRATX. BY THE KNOWIK ATTAIN 1338.141 MORTAL sah: (He) who has received the Irise instructiva. vidyām: knowledge: that which is of the form of neditation ou thic Sureme Self. avidyām ca aud nou-klion lenge of the larm of works suusidiary lo that (kuowledge). stad ublayar: both these which liave so possibility of upposi. tiou between each other. saha seda : logether know. Becarise of the necessity for both: the main and the subsidiary bring practised cqually fanustedisit sāmya), wakiug no distinctions (such as mais aux subsidiary) between them, it is said that they are to be known by the words " he should know them together", but not l’ecause that which has to be followed and that which oliglit to be rejected are to be equally kaowe (jkal xogatra-samsāt). If it be said that because at first non-knowledge las beeil censusted there is approprialevess in that' (jõularyatru sinja), (then) it follor's that there is the mention of this gronp of two rejectables, siace knowledge has also been censuite. Further, if it be so, the Sticceeding passage will act fit in (with this siew). atid saya milyen firttu vidjaji amplain asnutc: By now know. ledge crossing over death, by Inowledge allaies the immortal:

·[Nfantrali . is iSÁVASYOPANISAB-BIASYA avidyayı : by tlie uou.kuowledge (works) prescribed by the scriptures as the subsidiary of knowledge.' milyun: death, the past karına which is the cause of deallı which cousists in the constriction of kuowledge. tintră : completely crossing over. vidyayā ; by the kuowledge baving the form of clcar vision of the Supreme Self mentioned earlier (verse G). amitam asnute: attains the Immortal. (He) attains thic Supreme Sell kuiowo as free from an faults in tlic passage "This is thie Immortal, free from fear: this is the Bralıman" (Ch UP. IV. XV. 1) and others: this is the meaning. Even iu case the word 'anustam' is takeu to uleau freedom (moksa) (from deatlı), there is 10 repetition (liere), for crossiug over death means the crossing over the obstacles to the means (of realization) (upāya-virodhi), and "(He) attains freedom from death" declares the achievement of the disappearance of all obstacles to attainment (prāpti-virodhi.nivrtti-labhokte”). Here those who iuterpret this to mean "One who exists baving attained death through ignorance", laving forgotten the incontradicted patural trend of words and passages and smſtis, through tleir own ignorance, by themselves having attained their death exist." This very passage is kept in mind in the Vişnu Purana (VI. vi. 12) (where it is stated) "He (Rešidhwaja), taking refuge in knowledge (arising from a study of scriptures) seeking knowledge of Brahman as fruit, for the sake of crossing over death throngh non-knowledge (works), performed many sacrifices." Here it bas been said by the Counteutator ou the Vedānta Silras (Šri Rāmāpuja) that according to the context and appropriateness the word aridyā (non-kuowledge) refers to works which are subsidiary to kuowledge: "Here the meaning of the word avidyā is karuia (works) prescribed for varṇāśrama" and also "aridya that is kuown to be the means of crossiug der death, other thiau kuowledge, is prescribed works aloue (cikitan karmaira)" The term "avidya' (uon-kuowledge) which excludes Kowledge ridyâ, liaving to meas that which is proximate and uext to it, like the words a.brāhmang and others which denote ksatriyas, aus! The portapakça of this vien las not been found.

·Diaritra 12 ) ISAVASTOPANISAD-GHASIA others, refers to works whjelı are intimately related to knowledge), this is ttc iutention. So thc upabrhmana's such as "Both ansterity (lupus) and knowledge make for a Brahman's ultimate happiness (niśśreyusu). By tapas le destroys liis siu, (artel) by kuowledge le attains the limmortal (vidyaya antasiasale)" (Munu Smrti. XII. 101) laruouize (with our explanation). To those who describe that there are mentioned two conjoint pieaus, kutowicilge and works, and that there are two goals, of the forms of the crossing over death and the attainment of imorlality,' uncinay accord a reply by referring to sumcrous sruti, smrti and sūtra passages which clearly enunciatc tlic organic rciation between action and kuowledge as subsidiary and main, fand) the crossiug over death througli kuowledge alonc. 11 she doctrine of grouping of the unequals, risania-Sermuccage? also, where the sannipatya-upukārakalvan is plausible according to their respective spheres, to seek any other explanation, is not accepted by the knowers of the rules of interpretation. Xll. After having thus taught that Supreme Being who should be meditatci upon, and the Supreme Good (hita) which is of the farm of inteditation ou Him with its subsidiary (añga) itpto the allaitent of the Supreinte End, it is now said by the three following verses that the combined meditation on the two fruit-steps of Use form of getting rid of obstacles and the attainment of Bral111811- experience (Bralinisiwohara) should be udertaken as subsidiary to ·[atautra in 20 ISAVASYOFANISAD-DHASYA Kilowledge. Tliere at first (the teacher) conştires the practice of meditatiou out one only this: ANDUAN TANAH PRAVIŠINTI VE'SAMBLIOTISE UPISATI; TATO BITOVA IVA TE T.140) YAU SAMBIITTYI KIT,511 12 INTO BLINDING DARKNESS ENTER THOST WHO WOTED TO ASALTI, THRY INTO STILL GREATER DIXKSESS uno R), ATTACHUN YO SAYURTTI. sambhliti asamblīti: in the passages " Departing from licrc I am going to coinsnunc vitli tliis" (Ch. up. III. xiv. 4) (aud) "Having shake off the body, having fulfilled (all works) (listaint), I sliall coume eterually with thic Bralunan-vorld" (Ch. Up. VIII. xiii. 1) aud thers, mention is inarie ol sambhati as of the form of attainuicut of Brahman. The word usambhuli cxclities it (samblitti), (aud) dcuotes tlie destructiou (cināśa) of obstacles, which is proximalc to it, since immediately after, is mentioncıl " sambhaliñica cināšam ca: coninuuion and destruction "I Here by the word 'asambhūti' is not incant eitlier the nonorigination of communion nor the destruction of it, since it is 1100 correct to declare pre•roil-existcucc or consequent 11011-cxistence of Sain bliūti which is said to be the means of altainment of Braliniau, as the means of crossing over tlie death. Here also (the view that the root 'to cross means to attainl' is to be refuted as previously (v. 11) XIII. ANYADEVĀJUS SAMBHAVID ANYADĀHUR ASAPIBLIAVAT ITI SUŠRUMA DIIRIŞIM YE NAS TAD VICACAKSIRE 13 (THE I's UIT TO UF: KETT IN M181) IN MEDITATIOS 1D) DIFERINT VERILY FROM SAMBHAVA, TJES 411: (TIE I KLIT TO BX XENT IS MIND IX MLPITATION is) DIFERENT FROM ASAAIBHAVA, THEY SAY. THIS HAVE WE JTLARD FROM THE SEKRY WIO EXPLAINED TITAT CLEARLY TO L'S Here tue word 'tial' (tad) indicates the two (fruit-steps) whichi will be declared preseutiy as needing to be kept in viud conjointly. XIV, SABIBIOTIM CA VIXIA C.. YAS TAD VEDOBHAYAN SATIA VIXAŚCXA URTSUSI TIKTV. SAJIBIUTYA VRTIM ASNUTI: HE WHO KNOWS BUTH SAMBHUTI and VINIŠA TOGETIU.K, UY THL VINAS, CROSSING OVER DEAT], BY THE SANBHUTI ATT INS THE INNUKTAI. 1. Cf. Veukalahällia, NYAYA-SIDDHARJAX: Jisapariccheda p. 162 (ell. ed.) where wpasaita of sambhali means meditation on the path of the Arcis elc. तपिभिसम्भवन्ति ·aíantra 153 ISAVASYOPANISAD-BHASYA 21 Here also explaining that which has been said by the phrase different from', (the teaclier) now teaches the meditation on both vinīsa and sambliti, which are subsidiary to knowledge. He affirns the necessity of practising them by revealing their fruits thus: by the rināśa......attains the immortal. By the vināśa which is meditated uponi, destroying the obstacles (to Brahman-attainment), by sambhati, wliich is meditated upon, one attaius Braluman. The results of the main (kvowledge are stated liere in respect of the subsidiary having the form of (conjoint) meditation of sambhíti and rināśa for the sake of praising (it). Or else, for the sake of avoiding any dissimilar interpretatiou of the passage " By vināša crossing over death " which is similar to avother passage already uttered (rvidyaya Instyuni tirtva) by the vinăśn is intended the destruction of egoism and gaudiness and others, cruelty and theft and others, and the activities of the outwardly-turned organs (of knowledge). Therefore having got rid of the sins that are opposed to samadhi, throngli the observance of the subsidiary of the form of ile isappearance of obstacles, one attaius Bralıman verily by Brahma-sambliſiti, which is of the form of perfection of samadhi. Here to take sambhūti aud vināśa to mean original creation (Srişçi) and dissolution (pralaya), and then to say that here there is slistinction between the fruits of the form of crossing over death and the attainment of immortality does not seeur in the least to be alpropriate. XV. Now the following mantras which have to be repeated by one, who is practising in this (prescribed) manner the Brahma-vidya along with its subsidiaries til the realization of fruits, are taught. In these (mantras) for those who deen the Supreme Self as the meaning of all (names) the words Pūşau and otliers culminate in that (Self) through tliese respective gods or directly. For liere, only if this ve sa, the fact that Vasa, Sisya and other words whicls selfevidently indicate one and the same thing, will be correct. These, by the first of these mantras, lie prays to Him, the Lord, who is meant by the word Pūşan (nourishier), for the disappearance of the obstacles to samádui mentioned already as rináša (destruction) thus: JIIRUMAYENA PITRIYA SATYASYIMITASI UKITAJI TNT TVA ir$.18 AP.IVRŞI S.STYSDIARIYA DRSTAY 15 Thy FACX OF TRUTI 19 CorerED WITH A COLDES VESSKL : THAT DO THOU PESANT RESOVE FOR THE SAKE OF PERCEIVIXG, THA TESCTION OF THE TRIX (YX), ·22 ISAVASYOPANISAD-HIASYA [Mantra 16 $ satya : Here by the word truth (satya) is nicant the individual soul. Since in the passages " (In creation the supreme selbbecame the soul (satya) and matter (anriam) and yet) continued to be itself (satya) (Tait. Anand. 6): "Then its name is 'true of the true'; "Tlie souls aic truth; ainongst them this is truth (ibid.) that word salya' is used to denote the individual soul (jira). tasya mubham: its face, by which is meant the nanas which is like a face on account of its being the support of many sense-orgaus. Hiranmayena pătreia apihilam: Hidden by a golden vessel : by a vessel full of rajas (passion) wlich is similar to a golden one, on account of its being full of rāga (attachment and redness), which obstructs activities relating to the Supreme Self. The meaning of the word (hidden) is; (the wind) wliose activities regarding the Supreme Self, resident in the heart are obstructed. The mention of rajas (passion) also signifies tamas (darkness). By tlıe word 'hiran. maga" (golden) is denoted the group of enjoyable things (hogya. targa) which are dependent on works. tat: that, the manas which is analogous to the face for the soul. Pūşan : 0 uourisher ! who have the nature of nourishing those who have taken refuge in thee): apārru: Open : remove its covering, For what purpose? satyadharmāya drstaye: for the sake of beholding Brahman. already meutioned, which is the functions (alarma) of the ivdividual soul, the satya (truth).' XVI. Again exhibiting the attributes of that which is to be seen through the Vision, (lie, the seeker) prays (to Him, the Lord) to grant hinu vividness of vision (drstyāļi gunanı) thus ;- POŞANNEKARŞE YAJA SORYA PRIJAPATYA VYOHIA RASMIS SIMŪNA TEJAH YAT TE RŪPUN KALYANATAMAM TAT TI, PASYIM YO'SIVASOU PURUȘAS SO'HAN ASHI. 16 O YOTRISHERIO SOLE SEER ! CONTROLLER ! PROMPTER! RULER OF ALL DORN OF PRAJAPATI! XXXCL THE (FIERCE) RAYS, GATHER UP (TUY) LICHIT. THAT WHICU is the MOST ALAPICIOUS FOR 3 THT (FORS) OF THISE I DEHOLD. WAO THIS MAX AS THIS I AM 1. Here dharma means two things: the first is the ethical 'ought or the imperative of duty or belolding Brahpian; the second is the liberation of the dharma-bhata jirana, the functional consciousness of the individual which due to karma and desires etc, las undergone constriction and linuitation Anit has been cren shroudel. The secont meaning afirms that beholding Brahman is the natural quality of the individual's consciousness. In this coptext however the first mesaing seems to be appropriate.

·Mantra 16] 21 ISAVASYOPANISAD-BHASYA : Pūşan : O nourisher. Ekarşe: One seer; the seer without a second, of that which is beyond (the range of) the senses, Yama : all-indwelling controller. Sürya : who argest fully (properly) the minds of thy devotees. Prājāpatya : Thon who art the indwelling Ruler of all creatures born of Prajāpati (Brahma). Or else the meaning of the suffix (' ya') inay be dropped in the word Prājāpatya.' (Then) the meaning is : the ruler of all those who are born. vjüha raśmin samīha tejal: Annul thy fierce rays which are not helpful iu revealing thy true form.' Gather up (thy) light of the forn of rays. jat: wliich is well-known in the passages “Of the hue of the Sun" (Puruşa-sūkta) and others. kalyanalaman : of greater auspiciousness than all the auspicious which is subhāśraya (auspicious enough to be the object of our ineditation.) Te rūbam : Thy Divine Form. tat paśyāmi : That do I behold. Here the present tense, as in the succeeding passage (so'hamasmi) is merely tbe reiteration of the meditation at that particular moment. But if the context of prayer is to be taken into account, here the potential sense is to be accepted "May I behold” (pašyeyam) according to the rule of change in grammar (uyatyaya). Or else, this 'I behold Him always' is a statement befitting the nature of the unconditionally dependent soul (nirupādhika šeşatva).' Te: thy, the repetition is iudicative (of the fact) that this form belongs to Him only (that is special to Him alone). Now he (the teacher) speaks about the meditation on the immer Self as the I (aham) thuis : Yah asau asau puruşah so'han asmi: Who this Mau He this I 1. Reading bere followed is that of the śri Venkateswara Oriental Institute Library's Mss . स्वत्वरूपयशानीगायकान्. Other editions read. स्वस्वरूपप्रकाशनामिनन्. 2. sudhasraya has a special meaning in Višiadraita. 3. The readings we fase ia ati Mss and printed tests is so corrupt that some minimum changea har to be effected in the construction and arriogenent. अत्र प्राधः । मदा पश्यामीति वा निरुपाधिवशेषत्वानुगुणोक्तिः। त इति तदभाधारण्य- झापनार्थम् ।

·24 ISAVASYOPANISAD-RHASYA [ Mantra 16 it am. The repetition (of asau; lis) is to slow great regard (for thic Supreine Being). Or else after the ranger of the passage. Yo'sāralindriya-grāhya) sūksmo 'vyaktassanātanah Sartābhūta-mayo' cintyas sa eşa srayam udbabhay. (Mlanu Smrti. I. 7) "Who this (Being) not graspable by senses, subtle Unmagifest Eternal, being in the form of all creatures, Unthinkable, He this shone out Himself," The two thises' should be separated and related to Who (ah) and to the He (sah) (thus joseu puruşah so'say aham dsmi). Or else (the two thises) are intended to indicate that He is proved by all sources right knowledge, authoritative beyond the purview of the senses, Puruşak : Man: Wlio has qualities such as Fullness, Priineval Existence and others: Who possesses the form of the colour of the Son (aditya) : Who is well-kuown in the Puruşa-sūkło read in all the Vedas, which is not devoted to description of any others, and is other hymns. Sah aham: (He 1): Here the word '1' should apply through the individual soul to its indwelling Sell. asmi : am: cousequently the word 'am' also would ultimately Tefer through the individual soul to the Supreme Self, which has his self as its attribute (pratyag-rupa-sta-risista). The rule ordained (in grabimas) is only this much : " If there be a proponn in the first person, the infection of the verb must be in the first person" (Panini I, io 107); but not that (the infection in) the first person will drop ont if the asmad refers to the Supreine Self through the individual soul. In the same manner, in the passage " That thon art" and others, the word 'asi' (att) should be explained. Tliere too, this much alove is said (smaryate) " When the word yuşmad (you) is used in a correlative sense or even when it is to be 110derstood, then the verbal infection in the second person (follows)" (Panini 1. iv. 105), but not that the inflection in) the second person will drop out if the juşmad refer tarough the individual before him to the Supreme Seif (within him). In ordinary usage the laudatorý statements (upacāreșu),' 1, C1, Mādhyandina recension quoted it the Introduction which clearly shows the insigbt of Venkatanatha into the construction of the passage regarding yosotasan. 2 This is precisely the arrangement ia the Madhyapdina-recension. 3. The word wpacara pags also usage having secondary sense ·7537 Mantra 16 ) ISAVASYOPANISAD-HASYA 25 you "and"You are myself" and others, the verbal inflections of the first and second persons are determined according to the subject of the sentence (uddeśya). Similarly even here this distinction is legitimate, becalise those words (yuşmad, asinad) which refer only to the subject (of any sentence) are rreant in the (Pánini) Sitras as words going along with (the verbs) (upapada) The statement however made in the Sri Bläge (I i. 1) when explaining "That thon att", "flcrc pin this passage) is not prescribed anything regarding anything", intends the negation of any unknown thing (aprāptāmsanişedhābhiprāsa): this is clear since this (passage) is shown to be a concluding (passage). And the 'asmi' (am) cuts down like the asi' (art) (sword) throse who affirm that in the passage That Thou art' and ' He I am the oneness of the Self void of all attributes is to be known lig sliaking oli tlic causal and effectual limitations, because the words susmad and asmad are relinquished in respect of the fiearer and the (scin) meditator. There is none to be taught nor is there any individual particularly Ineant by the asmi (I am), If it be said that at some places the second person and the first person occur on account of juxta-position of sich words alone as have significance regarding limitations which have lo be given up, then, it is preferable to follow our own thesis, according to which the siguih. cance of the words is not abandoned. Those who affirm that the text means "that " One Existence alouc (sanmätra) which is a whole having two parts caunot explain properly the texts "That thon art" and "He I 211" and others, (i) Bretate in casc (these) texts are taken to indicate the Pure Existence (Linmar), lo speak of 'V'on' and 'I' in the passages is impossible; (ii) leranse. if it be said that they indicate tlie Pixistcucc which is qualifica boy * You.css' and '1 pess, then the verbal inflection mate in the third person (and not in the second and the first persons as we ? in the texts); (iii) because it is imponible for the cerceivable Idriiga) objects You and 'I' (yutmad-asmsdarsha) to have any Cugnection with the form of Išvara who is a portion of Exislacs, as it is im possible) for the pot and che saucer to have any connection with the jar made of mind; (iv) and becaise there is no need to speak about you' and 'Tharing the form of that Frislerce srcially, they biug alsays perceived for kporn) se much and there is on to meditate on it eithe!. or tut will diritedhi (te constant!

·26 ISAVASYOPANISAD-BIASYA [ Mantra 17 directing oile to ureditate upon a thing as if it is anothies)' in respect of sciences of liberation, be accepted by the knower of tlie Vedānta." Though the second aud first persons could be justified by taking them in a secondary sense due to their dependence on that (king) as in the passages. You are a king'I am a king' and others, yet it is set aside on account of thiere being available here the same way by wlrich the words siguiſying genus and quality indicate their subs. trate) (jāti.guna-sabda-gati-lābliāl), as in the case of Vedic and common sage of the words, god, man and others, which ultimately depote the couscient (self within them). If it be said that one might as well abandou the trouble of ex. plaiding this co-ordination (of one's own self with the other who is called (here) the Puruşa, (iu which case) this passage " Who this Nau, He this I am" can inean the meditation (by the individual) of his own purified self only: (we reply) not so, because in the (passages) "That thou art", "You verily am I " the above view being inappropriate, here also the rule (of interpretation) being the same as that which applies to them (Tat tram asi and Tram rá aham asmi) it is appropriate to take this meditation to bu of the same kind (as that). Even should this passage mean that type of meditation upou one's own self, which is subsidiary to the science of Supreine Brahinau, such as Having Braliman as my Self I am", then even, the word 'sah' (that) (which stands for Brahman) will have to be taken in a secondary sense (lakşaniya) namely, dependence upon that and others. 10 XVII. Then the nature of the purified soul is being described : VATUR ANILAM AMŔTABI ATHEDAM BRASMANTAN SARIRAN OM KRATO SUARA KRTAM SMARA KRATO SIARA KRTAJ SMARA. MoviXG ABOVT. ABOPELESS, TIMORTAL: NOW THIS BODY HAS ITS END IN ASEES ox! O SACRIFICE) REMEMBER, BEVEVEXX THAT WAICA 3$ XXZ; O SACRIFICE! REMEMBER REMEMBER THAT THICH HAS DONE. 1. cf. 3fano Brahmeti spasita, etc.. CH.U. III. iy 2. Sri Vedanta Deśika bere proposes and relates alternative explanations : Firstly: Does the passage in question indicate the Pure Existence ? (i) If not, does it intimate the Existence as qualified by 'You' and 'I' por tions? (iii) Or does it mean the Isvara, who is a part of Pure Existence (as Yadavaprakaśa holds) having the forms of 'You' and '1'? (iv) Or does it mean that 'You' and 'I' are paying the attribute of Existence ? (v) Or does it merely instruct the meditation of a thing as if it is another (drsti-vidhi)?

·Mantra 17 ) ISAVASYOPANISAD-BHASYA 27 Vāyuḥ: because of moving about from place to placc (tatra tatra) according to its knowledge and works (the soul) is rāyu, anilam : (abodeless) : because of having no permanent resting place and because of not residing at any one place (inaterial body) permanently, it is anilam. amstam : immortal : it is itself immortal though its series of bodies perish. This (amặtam) signifies' absence of old age and others because of the passage "Free from old age, deathless, sorrowless......" in the Prajāpati's statement (Ch. UD. VIII I. 5). Here from a con. sideration of the passages "Air and sky, these are immortal ſamstam)" and others, no doubt need be entertained that the words vãyu' and the other inean the second element since the passage will not harmonize with the prior and consequent contexts). Even though it may be appropriate to take these words as referring to the Supreme Being either through extended significance (višisfa-tyttyä) or through etymological significance (soga), yet it is better to say that these (words) refer to the individual soul which is different from the perishing body, since that is sehat is spoken of iminediately after (this). In case this Váyu' is taken liere to refer to prāna, breath, (its) value is very little. Those belouging to the Svetaśvatāra-school refer to the soul which is meant by the word 'he enjoyer' when distinguishing between The enjoyer, the enjoyable and the Impellor" (Śret. Up. I. 12) by the word 'immortal. it (the passage) "Mutable is Pradhana Iinmortal and Immutable is the soul (Hara), the one God controls both the mutable and the (immutabic) soul" (Śtxi. UA. I. 10): and "Verily the mutable is evidyā, immortal is ridyā (soul). Fle who controls both aridyū and ridsă is other than these two)" (śret. Up. V. 1). In this manuer having declared the immortality of the soul well. known from such passages as “lle, the koower is ceither born ror dies", (Katha lip. 1. 2 18) He (the teacher) nor declares the inevitabile mortality of the soul's body (tsetrajñalarira} thus: Alaedam Bhasmántam Soriram :

·28 ISAVASYOPANISAD-BHASYA Mantra 17 917 atha : now: The word 'now' is used here so as to introduce a topic different from the previous. Or the word 'atha' means 'immediately after exit of the soul (from its body). Or it refers to all (souls) subject to karma. Thus is said in the Smrti "The sands in Ganga (and) the streaks of rain when Indra rains can be counted, but it is impossible to count the number of Bralımās who have gone before in the world" and in the passage "When Brahma and others immerge.........' idam : this: this qualificatiou 'idam' (this) is used so as to exclude those (kinds of bodies) which are known from valid sources (pramāna), as the bodies of Isvara and as eternal. bhasmāntam : has its end in ashes. This suggests all ways of disposal (sanskāramātra).' Or else it also signifies its end as worms (kițänta etc.) which are well-knowu at other places." śariram : body. When we consider the etymological meaning of the word ' sarira,' its nature of being perishable is known. In this manner having said about the distinction between the conscient and the unconscient in the order (seen) in the passage "Having meditated upon the enjoyer, the enjoyable and the Impeller" (svet. UD. I. 12), (then) he (the teacher) mentions the Impeller, the supreme Person in this context, by the pranava ON; as those who belong to the Atharvaņa school read "Whoever meditates on the Supreme Puruşa with the same letter Om with three matras..." (Prašna. Up. V.5). In Yoga-system also it is said: "That particular Persou who is untouched by sorrow, by actions and their fruits and tendencies is išvara". "He is the teacher of all those who have lived previously too, because there is no limitation by time (for Him)". "The word expressing Hin is pranava." (Yoga Satras (I, 24-26). Thus the Omniscient (sarvajña, Sita) says "O learned ones! At 211 times tecite ihns OM and meditate on Keśava." He has Himself 1. There are five meanings for the word 'atha' according to Amarasidha : mangalānantaräramikaprašngkarisnyeşi (111 246). Mere Venkatanatha interprets atha la kree ways (1) áramoha (ii) ananlara (ii) kārtsnya. 2 " When Bralind sad others immerge and when the moving and unmoving have perished, the one world-soul remains ; tad He is Natāyata, the immutable." Reading in the sloka is rathā. But since it appears inappropriate it bas been interpreted as fatha. 3. cf Sri T. Virarāgharachárya's ed. p 154 who commenting on this says that it suggests all sorts. The obvious intention of the comment is that it does not matter what sort of disposal it is, since this is the end of the body of a soul in all cases, 4. cl. Bragatafa qaoted by Sri T. Víraraghavacharya ed. p. 154 ·Mantra 17] ISAVASYOPANISAD-RAASYA 29 Sung "Pronouncing repeatedly the Brabınan of the form of this single letter Oll and continuously rememberiøg Me, the who goes forth abandoning the body attains the highest status) (Bh. Gita. VIIT. 13). Thus should one see at all places. Next making God (Bhagacantan), who is of the form of sacrifice and who is the object of knowledge-sacrifice, turn towards him, he prays to Him for His Grace thus: Krato smara kylam smara : Sacrifice remember, reptember that which was done : Krato : O sacrifice : (0 Lord) who are of the form of sacrifice. As He says "I (am) sacrifice (kratu) I (am) yajīz" (Bh. Gita. IX. 16). Or else the word 'sacrifice' refers to meditation because of the coutext, as in the passages) : "Whatever a person meditates on in this world, he becomes tbe same after death" (Ch. Up. VIII 14 v. 11). " He should meditate" (Ch. Up. IV ?). "One who has meditated thus" (?) Bat the word (kratil) is (to be taken) through the secondary significance to mean God who is the object of it (meditation). Smara : Remember, Make (18) the object of your mind that is full of grace. Just as in the passage) "O Kešava. The fact that you remember us with your mind which is full of love..." And it is said by the Lord thus in the passage beginning with "When the mind is steady"..." afterwards when he is dying and is like wood and stone, I remember that devotee of minc and lead him to the highest destination" (Varāha-Purāna)' To say in respect of oue who at all times directly perceives all, that there is rementbrance, means only His looking back at what was done previously, Aytam smara: Kemender that which was dioce: Here also the same neauing is intended. " What little good thing had beeu done by me, being grateful do you protect me" this is the idea. 01 else "remenibering all the favoliss that you have granted ine so far please complete the remainder also yourself.” T1175 they say in the Smytí "That person when being born"...... 1. Varāka purāna. cf. Veokațauatba's Rahasya-sukhamani which is desated to the exposition of the esoteric meaning of the above. This verse is not found in the extant Parada 2. JH, BA, sănts 358 73. That person whom when belog bord dfadhasadena sees, He 15 to be known as a gool man sätoika), he verily becomes as aspiret efter Hberation."

·32
ISAVASYOPANISAD-BRÅSTA
on the final portion of the Sarhitā of the Vājasageyins which is
clear and yet obscure, for the enjoyment of the learned disciples.
2. 'How is this anucāka beginning with Iļā not opposed to those
in this world who hold, that there is identity between all enjoyers*; that
bond souls are the Supeme; that there is identity and differeuce';
(who accept) the philosophies of the jains and the buddhists"; that
salvation is not somethivg to be attained (since all are ever-free)
and that fear of bondage is illusion ?'
COLOPHON.
Thus the Išāvāsyopanişad-bhāşya concludes, amongst the works
of Sri Venkațanātha, the teacher of Vedānta, supreme master of
all sciences and lion among poets and logicians.
HAIL TO SRI VENKATESA, TEE LION AMONG POETS AND
LOGICIANS, ABOUNDING IN AUSPICIOUS QUALITIES,
THE TEACHER ON THE VEDANTA I
1. Sithariņi metre.
2 abhedan-bhoktrinam :
3. athacabhavinām eva paratām
4. tatha bhedabhedan:
5. jinasugatanitim :
6. asambadyam muktim :
7. bhava-bhayam alitam :

·QUOTATIONS CITED BY SRI VEDĀNTA DESIKA Bphadaranyaka UP. 1. अथ नामधेयं सत्यस्य सत्यं प्राणा वै सत्यं तेषामेष सत्यम् । IV. 11.6. 2. यः पृथिव्यां तिष्ठन्... V.vii. 2. Chandogya UP. 1. मोमित्येतदक्षरमुद्गीथमुपासीत । J. j. 1. 2. सर्व खल्विदं ब्रह्म तबलानिति शान्त उपासीत । अथ खलु कतुमयःपुरुषो यथातुरस्मिन् लोके पुरुषो भवति तथेतः प्रेस भवति । स ऋतुं कुर्वीत । Il.xiv.1. 3. एतमितः प्रेयाभिसंभवितास्मि । III.xiv.4. 4. तद्यथा हिरण्यानिधि निहितमक्षेत्रज्ञा उपर्युपरि संचरन्तो न विन्दे- युरेवमेषेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्द- न्यनृतेन हि प्रत्यूढाः। VIII. iii 2. 5. सर्व पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः । VIII.iv.1. 6. य आत्माहतपाप्मा विजरो विमृत्युर्विशोको विजिपसोऽपिपासः VIII.vij.1. धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति । VIII.xiii.1. Katha UP. अथ मोऽमृतो भवत्पन्न ब्रह्म समश्नुते । MahaUP. एको हवै नारायण आसीन्न ब्रह्मा नेशानो मापो नाभीषोमौ... J.1. Mundaka UP. प्वा घेते अदा यज्ञरूपा अथदशोक्तमवर येषु कर्म । [.ii. 6. एतच्छ्यो येऽभिनंदन्ति मूढा जरामृत्यू ते पुनरेवापि यन्ति । Prasna UP. यः पुनरेत त्रिमात्रेण ओमित्येतेनैवाक्षरेण परं पुरुषमाभिध्यायीत v.5. सतेजसि सूर्य संपन्नः। Subala UP. VII. एप सर्वभूतान्तरात्माऽपहतपाप्मा दिन्यो देव एको नारायण: Svetasvatara.UP. 1.9. 1. झाक्षी द्वावजावीशनीशावजा लेकर भोभोगार्थयुका। 3. . क्षरे प्रधानममृताक्षरं हरःक्षरात्मानावीशते देव एकः । ३. भोक्ता भोग्यं प्रेरितारध मत्वा सर्व प्रोक्तं विविध प्रधमतता 1.12 v.1. 4. क्षरन्यविद्या हामृत तु दिशा दियाविशते यस्तु सोऽन्यः। II.vi.i4 1.10.

·II.1.1. II. Vi.1. II. vi. 13. 1.1.12. Taittiriya UP. मानविदाप्नोति परम् । असनेच स भवति असद प्रोति वेद च । सल्यानृतय रासमभवत् । Taittiriya. Nārāyanānuvāka पतिं विश्वस्यात्मेश्वरम् स प्रद्मा स शिवः सहसशीर्ष देवं यद्यकिश्चिनगत्यस्मिन् दृश्यते भूयतेऽपि का । अन्तर्बहिश्च तत्सर्व व्याप्य नारायणस्थितः। Satabatha Brahmana अनाहतपाप्माऽहमस्मि नामानि मे धेहि । Purāna: Vişnu सर्वनासो समस्तं च धसत्यप्रेति ये यतः । ततस्स वासुदेवेति विद्वद्भिः परिपन्यते ।। अविद्या कर्मसंज्ञान्या तृतीया शक्तिरिष्यते । इयाज सोऽपि मुबहून् यहान् ज्ञानव्यपाध्यः । ब्रह्मविद्यामधिष्ठाय त मृत्युमविद्यया ॥ Hari Vatisa: (Visuu-parvan) मोमित्येवं सदा विप्राः पठध्वं ध्यात केशवम् । Mant योऽसावतीन्द्रियग्राहाः सूक्ष्मोऽव्यकः सनातनः । सर्वभूतमयोऽचिन्यः स एप स्वयमुद्भौ । तपो विद्या च विप्रस्य निःश्रेयसकरावुभौ । तपसा कल्मषं हन्ति दिदायाऽमृतमश्नुते ।। Maha Bharata योस्सचंद्रानक्षत्रं ख दिशो भूमहोदधिः । वासुदेवस्य वीर्येण विधूतानि महात्मनः ।। अनन्तं बत मे वित्तं यस्य मे नास्ति किचन । मिथिलायां प्रदीप्तायां न मे किचित्तपाते । जायमान हि पुरसं यं पश्येन्मधुसूदनः । सात्विकरस तु विज्ञेयस्स वै मोक्षार्थचिन्तकः ॥ VI.vii. 61. VI. 1.12. I.7. XIL.101 Anusa. 156.136. Sani 17.19. santi.358.78.

·Gita मोमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् । VIII 13. तेषां सततयुक्तानाम् । x 10. Rāmāyaṇa रामसुप्रीक्योरेक्यं देव्येवं समजायत । हनुमन्तं च मां विद्धि तयोर्दूतमिहागतम् || Sundarákanda. 35. 52. Vişņu Dharma पराङ्मुखानां गोविन्दे विपयामतचंतमाम् । तेषां तत्परमं ब्रह्म दरारतरे स्थितम् ।। 93. 14. तन्मयत्वेन गोविन्दे ये नरा न्यस्तचेतमः | विषयलागिनस्तेषां विज्ञेयं च तदन्तिक । Ahirbudhnya Samhita.(?) वर्षायुतशतेनापि पक्षिराडिव सम्पतन् । नैवान्तं कारणस्यैयाद्यद्यपि स्यान्मनोजवः ॥ Varaha Purana: (not found in the extant Purana) ततस्तं म्रियमाणं तु वाटपापाणसन्निभम् । अहं स्मरामि मद्भक नयामि परमां गतिम् ।। Unidentified 1. इन्द्रियाणि मनो युद्धिः सत्व तेजो बलं धृतिः वासुदेवात्मकान्याहुः क्षेत्र क्षेत्रामेश्य । (Vis. Sah. Nama) 2. शठमतिक्षयाति योऽर्थतृष्णा पुरुषपशुर्न स वासुदेवभक्तः। 3. परमात्मनि यो रक्तो विरक्तोऽपरमात्मनि । 1. गायां सिकता धारा यथा पति वासवे । शक्या गणयितुं लोके न व्यतीताः पितामहाः ॥ 5. स्नेहपूर्णन मनसा यतः सरसि केशव । 6. भलस्करकरणानं अराजकारांवदम् । अदायादविभागाई धनमाय मुस्थिरम् ।। (cf. Subhasitanivi I. 2. & Hitopadesa I. 4.) Vedanta Sutras Quoted साक्षादप्यविरोध जैमिनिः III.1.18 भारिशेपार III.4.14. स्तुतयेऽनुमति IV. 1. 16. ममिहोपादन तयार तदर्शना Püros Alimams 1.216. मधमाधिपरिकम Pagini Vükarda Sur33 1.4 105. सुनसरे... 1.4.107. प्रमयुक्तन. IV. 1.3 मगरसस 1.2.29.

·WORD INDEX अकायम् भन्ने ८ असुर्याः १. मसौं ११ " २ ८ १७ असंभवात् १७ / असंभूतिम् अस्ति ६ / अस्नाविरम् मस्मत ५/ अस्मान् ५ अस्मि अस्य १२ अहम् ४ १८ ५ ३ -- ३ वर २ अत्येति अथ अनिलम् अनुपश्यतः अनुपश्यति अनेजत् अन्तः अन्तिके अन्धम् अन्धम् अन्धेन अन्यत् अन्यत् अन्यथा अन्यान् अपः भारविम् भपाप भरिहितम् अभिगच्छन्ति मभूत् भगतम् अमृतम् अमृतम् भान् अदिश्या अश्यिया दिसम् मरियम् मात्मनि आत्मद्दनः आत्मा आत्मानम् भानुपन् आता ४ २ ८ १५ ३ ३ ७ १. १ १३ .. - 3 दवे गवते 7 ·2 WORD INDEX उ १२ । जबीयः .९| जिजीविषेत् २ उपासते उपासते उभयम् उममम् १२ जुहुराणम् १८ ११ -१४ ४ तत् तत् एकत्वम् तत् १० ११. १३ एकर्षे एजति एनः एनत तत् तत् तत् तत् तत् १८ १५ २ ६ ६ ततः ततः १ १२ ७ १० १३ ३ तमः ९ तमः १२ ३ ३ १७ तमसा | तस्मिन् तान् २ तिष्यत् तीत्व १६ तीवा ११ कर्म कर्माणि कल्याणतमम् कविः कस्यस्वित् कुर्वन् -कृतम् कतो ८ १४ १ ६ १७ | ते ९ htotostostarte गृधः १ व १८ तेजः च १४ | तेन १ . जगत. जगत्याम १ सत्तेन त्वम् त्वयि १५ जनाः ३ २ ·WORD INDEY vii - दधाति दूरे देव देवाः दृष्ट्ये ४ भुञ्जीथाः ५ भूतानि १. भूतानि ४] भूयः १५ भूयः भूयिष्टाम् १ ४ धनम् धावतः धीराणाम् धीराणाम् १० ८ मनमः मनीषी मा मातरिक्षा १३ १ न २ / मुसम् न मृत्युम् मृत्यु मोहः " १४ ५ ७ न नय नरे नाम १८ २ ३ पत् यत्किश १ नः १३/ यम्मिन् १८ नमउक्तिम् ८ याथातभ्यता युयोधि ये १८ ८ ८ ११ परिभूः पर्यगात् पश्यामि पात्रेण पुरुष. पूर्वम् ये ३ १ यः " १४ ९ पूषन् प्रदिशान्ति प्रविशन्ति प्राजारस १२ १ # # # # # EEEEE ५ परतः 16 भस्मानम् ·vili WORD INDEX १३ लिप्यते लोकाः अश्रुम ३ शोक ७ १५ १५ ६ ។ ५ ६ च्युनानि वायुः वास्यम् विचचाक्षरे विचपक्षिरे निजानतः विजुगुप्सते विद्यया विद्यया विद्याम् विद्यायाम् विद्वान् विधेम विनाशम् विनाशेन विधानि वेद वेद व्यदधात् व्यूह १८ १७ सः सत्यधर्माय १० सत्यस्य १३ सर्वभूतेषु ६ सर्वम् सर्वस्य १० सर्वणि सर्वाणि ९ समाः १८समाभ्यः १८ समूह १४) संभवात् १४ | सभूतिम् १८ | संभूत्याम् १९ | संभूत्या १४ सह सह २ ८ १६ १४ १२ १४ ११ ८ १४ सुपथा १८ पातम् शरीरम् शाश्वतीभ्यः १७ स्मर स्वयम्भूः ८ ८ ८ हिरण्मयेन शुश्रुम • नावल्पासम्, बिद्वद अय्या. श्रीदेवनाथाचार्यज्ञापिता इमे योजनापाठभेदाः । प. 6. 1. 'स्वाधीनस्थसमान' इति पाठः। प्रथमस्वपदं समानद्वितीयपरम् | ईशा परमसाम्यमापनाना- मपि मुक्तानामीश्वराधीनतया स्वाधीनत्वं परानधीनत्वार्यवसितं नास्तीति भावः । 12. 8. 'विद्याया अपि निन्दिताया हेयत्वप्रसक्तया हेय.........' इति पाठः । 13.8. 'आसन्नतदन्यत्तिः' इति पाठः। "15. 'ययागर्म सग्निपत्योपकारकत्वसम्भवे' इति पाउः । यथागर्म ‘अविद्यया मृत्यु 'तपसा कल्मष' इत्यादिशास्त्रोक्रयकारेणेत्यर्थः । : 14.21. सातब्रह्मनिष्ठस्य सात्रा प्रमाणि निष्टा नियता स्थितिः यस्य तस्येत्यर्थः । 20. 2. विद्यार्थप्रकरणानुगुण्यात् । यद्वा अतस्कर......... इति पाठः। Priatel by : Diwan Bahadur B.V. SREF, IIART K49 VADU, BA, BL, at Tirumala Tirpati Devasthanams Press, Tirupati. Pabhshed by: P. V. KAMANUJ SWANI, M.A., Director, Sri Venkateswara Oneptal Institute, Tirupati,