·HOMAGE TO VEDANTA DESIKA SERIES No. 4
ईशावास्योपनिषद्भाष्यम्
ISAVASYOPANISHAD BHASHYA
Ву
SRI VEDANTA DESIKA
CRITICALLY EDITED
WITH
INTRODUCTION, TRANSLATION AND NOTES
By
Dr. K. C. VARADACHARI, M.A, Ph.o.
AND
Panditharaja D T. THATHACHARYA, SIROMANI, 1 OL.
PUBLISHED BY
VEDANTA DESIKA RESEARCH SOCIETY
20 BURKIT ROAD, T, NAGAR, MADRAS-17
1975

·Printed in 1975 Copyright Reserved by the Publishers LIBRARY EDITION (250 Copies) Copies can be had of VEDANTA DESIKA RESEARCH SOCIETY 20, Burkit Road, Madras-17 TIDYA B042 2 50542. LIBRARY It mted by DS Naishnachar Propriclor Prabha Printing House 22 A, D: DV Gundappa Road Basavanagudi Bangalore- ·FOREWORD I have been asked to write a Foreword to this reprint of one of the early numbers of the Sri Venkatesvara Oriental Series of Tirupati To write a foreword to the text of so great an Upanishad 7s Isavasya with the Bhashya of so great a philosopher as Sri Vedanta Desiha and an introduction, translation and notes in English by two eminent modern scholars is to hold a candle to the sun The best that I could do is to say four words "Thank you very much" to the Vedanta Desiha Research Society and its active worker Srı V Srinivasa Raghavan for the service they are rendering to the public by publishing such works Such publications will help all of us to acquire and improve our acquaintaince with our ancient cultural heritage and evoke in us an active desire for its deeper study, so that we may live a life worthy of the inheritors of that great heritage A NARAYANA PAI Retured Chues Justice Alysore High Court ·PUBLISHER'S PREFACE great detasi 111 Our Series Vedanta Desika chose only one Upanishad - Isavasya Upanishad to write a commentary and only one of the Alwars Pasurams-Thiruppanalwar's Amanalathipuran to interpret in So we decided to publish the Acharya's interpretation of Isavasya Upanishad as the Fourth Book in our series Two great authoritative and devout scholars the late Panditha Raja D T Thathachariar and Dr KC Varadachariar of Thirupath, had published an erudite edition under the auspices of Thirumalai Thiruppathi Devasthanam series Though it had run into two editions it was long out of print This is another reason for our printing this book in our series IVe are grateful to the Executive Officer of the Thirumalai- Thirupathi Devasthanam for permitting us to re print the book We have added two brilliant essays by the late Dr K C Varadachari in the Appendıx Both these being original articles by the great scholar throws a flood of light on two aspects of the Upanishad which will be a delight to Researchers and a useful study for students of this Upanishad Our first publication on Subhashıthanıvı and our Second on Hamsa Sandęsa were reviewed apreciatively by the Internationaly well-known magazines of Baroda University and Punjab University Our third Publication on Tatparya Ratnavalı and Saram which was published for the first time was welcomed as not only an excellent publication, but also a necessary one, as it was not well known to many of our Vaishnavites We expect this book will rrceive the same appreciative reception as our previous three books in our Homage to Desika Series from the scholarly world We are grateful to Retired Chief Justice A Narayana Pat for his encouraging foreword We are indebted to Sri DS Krishnachar of Prabha Printing House, Bangalore 560 004 for the good printing of the book The next publication in our series is on Yadavabhyudayam of Vedanta Desika with text and translation which is now in the press Sankalpa Suryodayam is also under print Other works of Sri Deşila are under preparation and will follow in quick succession y Srinttasa Raghayan Honorary Secretary

·CONTENTS
Pages
Introduction
1-39
1-28
29.75
Isavasyopanisad bhashyam Text (in Sanskrit)
Isavasyopanisad bhashyam Translation
Quotations cited by Sri Vedanta Desika
Appendix I
Appendix II
76-79
80-89
90-106

·VEDASTA VESIKA I THIRUVANINDRAPURAU ·ISAVASYOPANISAD-BHASYA OF VENKATANATHA INTRODUCTION This is the first of the Upanisad bhāsyas according to Višistādvaita Philosophy undertaken for being trans. lated into English with critical notes. The importance of this kind of work needs hardly be exaggerated Philosophy and Religion, it will be scen, owe their deepest inspiration to the fine and excellent theism breathing through these Upanışads 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 Devotion culminating in Divine Birth The necessity to rescue Philosophy and Religion from futilities of political and social inertia is everywhere felt A divine consciousness must once more take possession of our entire being and transmute us and lead us on the Divine Path Such a promisc is eminently capable of being fulfilled by students and practisers of the Jśvara-Yoga THE LIFE OF SRI VEKATANATHA Sri Venkatanātha, the most important thinker of the Vašistādvaita School of Philosoplıy after Sri Rāmānuja was born at Tūppul, a suburb of Kāñci (modern Conjeevaram), in the Tamil month of Purattası of the year Vibhava corresponding to the 17th September 1268 A D. As Sri Venkatanātha was born under the asterism Sravana, the asterism of Sri Venkatesa of the famous Tirumalai shrine, he was named after Him Tradition has it that Sri Venkatanatha's father Ananta B ·2 Suri and mother Totarammā visited the shrine sometime before their illustrious son was born to them, and that one night they dreamt that the Lord of the shrine sent His bell to incarnate as their son The story is testified to by Sri Venkatapatha himself in his drama Sankalpasuryodaya' 1 Sri Venkatanātha had a heritage suited to his genius He was a lineal descendant of a personal disciple of Sri Ramānuja through his father. Through his mother he was related to Sri Ramanuja's personal disciple and nephew Pranatartıhara, otherwise known as the Vedanta Udayanacarya Pranatartıhara had a grandson and a grand-daughter, the former was the famous author of Nyāya Kulisa, Rāmanuja, and the latter was the mother of Sri Venkatanatha Thus from his infancy, he grew up in the midst of the tradition of Sri Ramānuja's philosophy Sri Venkatanatha was brought up by his uncle, Atreya Ramānuja familiarly known as Appullar Sri Venkatanatha 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, seerns, on more than one occasion When very young and yet a child, his remarkable memory was manifested when he assisted in giving the clue to the great Nadatur Vatsya Varada carya in one of his discourses The manner be seems to have done this was still more remarkable, as he seems 1 Sankalpasuryodaya I Act 15 y 2 J BRAS, 1915 16 P 379 ·3 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 initi ated 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 encyclopaedic 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 fortunate It shows none of those conflicts that so much marred the life of Sri Rāmánuja On the contrary he was excellently married, and his life as a householder was an ideal one Happy nations as a rule have no history to leave behind them, so too happy couples When Sri Venkatanatha pleads for the life of a householder as more befitting to man than the more arduous Sannyāsın's, one can infer that married life is a life of responsibility to oneself and to onc's community and race, which provided it is lived properly, will yield the highest bliss possible to the human being on this planet We canbot say exactly how long it lasted or how long his wife lived We only know that he was father of a son about his forty-seventh year of life, nearly twenty eight years after his marriage (1316 AD) Soon after his marriage Sri Venkatanatha went to Tiruvahindrapuram (near modern Cuddalore, South Arcot District), a beautiful hamlet situated on the banks of the river Garuda (Gadılam) This was the period of perfect preparation and meditation and penance ·4 He attained in the course of his first two years there miraculous powers from Sri Hayagriva (Sri Visnu of the form of Hayagriva) and also from Garuda Perhaps it is through their blessings he turned to melodious versification and produced hymns in praise of Devanayaka and Hayagriva It was also during this period he began his discourses on the Sri Bhasya, Bhagavad Gita and on the secret doctrines of the Viśıstādvaita He also became a master of arts and crafts, and attained such proficiency as to be called Sarvatnnitasvatantra His life at Tiruvabındrapuram seems to have lasted about twenty years He exemplified in himself profound. est wisdom of the Upanisads and Prabandham For him, ordinary life regulated and governed by total surrender to the Lord is to spiritual communion and development All actions prescribed by the scripture have to be performed, for there is no way open to man other than service of the Divine A life of renunciation (vairāgsa) can go along with the human conditions of love and possession of children He seems to have followed uñcha orttı the profession of begging for rice for his daily needs, thus typifying utter dependency for maintenance on God to whose service he had consecrated himself It is just possible that Sri Venkatanātha became conscious of his mission in life about this time one of those recurring facts of psychological conscious ness of a sect or community, religious or secular, to seek 1 A well that Sri Venkatanatha constructed can even now be seen at Tiruvah ndrapuram as also the image cast of him by himself no menacc It is ·5 to endow its chief teacher or messiah, who had brought unity and solace to that community, with all the glory 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 and abiding consciousness of their duty to their God, accept the mantle of this great responsibility Sri Venkatanātha was no cxception to this The dream prophecy was there He had to accept the mantle that God had destined him for His abiding concern seems to have been to dispel the darkness and demoniac fury of unspiritual forces encircling his community, whilst himself increasing the spiritual light and power of his own community This twofold purpose of destruction of antı spiritual forces and incrcasing of spiritual forces, or in the words of thc Išāvāsyopanisad, increasing the birth-forces whilst destroying the death-forccs seems to have been his main concern It Is this consciousness, tri polir as it is, that pervades like the perfume eternal, the cntire conduct of Sri Venkatanatha In all his works there is mastry as well as complcte surrender to the Divine in all his dealings there is thc sacred presence of divinc humility. It is this that has made him the most relentless opponent of all that is trash and an admirer of all that is noblc 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 Indır, this being one of the most important duties of cry llindu 1c left for hånci, and on the way, he 125110d thic famous ·6 Tirukcılūr temple where he composed the Dehalisa-stuli, on the Lord Dehalısa who manifested Himself to the first three Alvārs, Poygai, Bhűti and Pey. His stay at Kanci was short Like the Alvārs, he composed a hymn on the most important shrines he visited in South India He composed a hymn at Káñcı on Varadaraja--the Varadarāja pañcāšat His next halt was at Tirupati, where he composed the magnificent Daya salaka on his patron Deity From Tirupati he scems to have visited Srisaila, Ahobilam and other places He proceeded to the north visiting the famous places of History of Rāma and Sri Krsna and Badarı and Jagannath Pürı On his retun journey he seems to have visited Tirupati and then Kancı This pilgrimage seems to have lasted about five years We do not have any detailed account about this itinerary There are no compositions on or praises of any deity in Northern India No sooner than he returned to Kancı, he was invited to Srirangan to take part in a debate with an advaitic scholar in the year 1310 AD The leaders at Srirangam were unable to meet the arguments advanced by the advaitic scholar, and as Sri Venkatanatha inherited the mantles of Sri Bhasya simhāsanadhipati and Prabandhasimhāsanādhipati after the demise of his uncle Atreya Ramanuja, he was invited to refute those arguments Sri Venkatanatha successfully refuted the arguments of the advaitic teacher and thus won for himself laurels and encomium He was given the title of Vedantātarya-- the master teacher of Vedanta : He was now the It appears that the Advattic teacher was onc Krsna Mısra We are not able to state definitely whether this was the author of the Prabodha candrodaya But it is likely 2 Adhikarana Saravalt opening verse ·7 in his acknowledged leader of the Philosophy of Viśıstadvaita The two divisions of the Sri Vaisnava thought, the northern and southern, which Sri Ramanuja had unified person after Yamunacarya, tended to fall asunder as the seat of the Chief of Sri Vaisnavism had to be at two capitals Kancı had always been the seat of great literary activity not merely of Višistadvaita but also of all other schools of thought The literary fulcrum thus was at Kanci Srirangam was the shrine of Pra bhandha literature--that is its main interest wis in the devotional poetry of the Alvars The chiefs who followed Sri Ramanuja scem to have followed the principle of living in both capitals by turns But when old age overtook them they could not undertake the task of moving between one place and the other Thus there grew up two schools one which was at hancı under the direct inspiration and presence of the Chief, and another that found chiefs at Srirangam itself to cater to the needs of the devotees there But this divergency seems to have been overcome in the yer 1310 when Sri Venkatanatha who resided at Tiru vahindrapuram, which is mid way between the two places, decided to spend his days at Srirangam It was about this time he began writing his great commentaries on the Sri Bhasya Gila Bhasya and wrote down his rahasyas Sri Venkatanatha was 1 synthetic thinker and a provisional realisz His aim had been to create the conditions of a renascent Hinduism which did not belittle anything of the former heritage of the Vedas, Upanışads, Smrtis Puranas and the Mimamsa His method of interpretation always aimed at the synthesis of the cntire content of thic ·8 traditional knowledge and lore It was not, as he himself said, a new methodology, but rather it was the rejuvenation of the ancient methodology that marked the Vedāntasutrahāra, Jaimini, Bodhāyana, Rāmānuja and his own teachers Nadatur Ammāl and Atreya Ramānuja It is the perfecting of this methodology that earned for him the unique title of Desika or Acārya It is one of the most important features of Viśıstādvaitic thought that it exemplified the truth, that truth in whatever language expressed is truth, provided stands the test of criticism The great contribution which Sri Vekatanatha made to Višistadvaita literature was to explain the unity of the teaching of the Alvārs and the Upanisads Three streams of thought flowed into the river of Višistādvaita, the Vedas, Upanışads including the smrti and it hasas and puranas, and the tantras represented by the Pañcarātra, and the Tamil compositions of the Alvārs It is the confluence of these three streams that culminated in the writings of Sri Venkatanatha who composed with equal facility in both sanskrit and tamil, and stamped Višistadvaita with the austere thought of Vedanta, the worship of the Agama, and the beauty of the Alvārs wisdom Višistadvaita awaited the arrival of a genius to do this task and it got the seer to do it in Sri Venkatanatha No surprise then that Sri Venkatanātha was affectionately and admiringly called the Acarya To speak about Desika is to speak about Viśıstadvaita The dream and wish of Yamunacārya got its fullest realization in the person of Sri Venkatanatha 1 See Life of Ramanuja ·9 This was the peak of his life His mission was started under excellent auspices Everywhere there was admiration for the master In 1316 AD Sri Venkatanātha 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 Venkatanatha But the life that promised such a luminous future was assailed by petty jealousies The tendentious activities of rival schools began to manifest uncomfortable forebodings of a disruption Unfortunately at began to centre round the person of Sri Venkatanātha, Personal insults, slights and even severe man handling seem to have taken place People began to refuse cooperation to him in the performance of oblations to his manes, a row of sandals was hung 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 embit. tered feelings, and despite his willingness to treat them as of no 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 Satyamangalam 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 AD he was challenged to compose in one night a poem on the sandals of Sri Ranganatha by a member of the rival community, which he did, on the completion of Dr S Krishnaswami Aryangar holds that it is 'Sattegalo (Satyakala) in his review of this book in Journal of Indian Hutory Dec 1912 ·10 which his superior mastery in composition was acknow ledged by the grant of the title 'Kapitārkikasımha' to him by the learned assembly of Judges That work is known as Pāduka-Sahastam It is also probable that Sri Venkatanātha composed the Sañkalpasuryodaya about this time After a few years, lasting about five years, he seems to have been once again called upon to refute another advartıc scholar at Srirangam Sri Venkatanātha returned to Srirangam and defeated the opponent through the offices of his discsple Brahmatantraswami It is presumably as a result of these series of debates that Sri Venkatanātha composed the Saladisanı so as to be helpful to the students and teachers of Vašistadvaita to refute the opposing schools It is also likely that the Paramala 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 1323 AD, there liad come after all the bright sunshine But this was not to be Scarcely a year afterwards the invading hordes of Malık Kaſur were pressing down wards into South India carrying with them the flames of relentless persecution and massacre and vandalism Idol worship or rather Pratımā-yorsmp, which is one or the most important clements of Sri Vaisnava reli. gion, was assailed Idols of worship were removed from the sanctuaries to interior places for fear of desecration and sporlation and mutilation Srirangam underwent this fiery ordeal in 1326 A D Sri Vedānta De4hdSri Pilla. Lolācārya and other cmincnt leaders of Vaişnavism lnd to flee People numbering ten ·11 thousand staunch devotees, were massacred in attempting to stem the onslaught of the Moslem leader, whilst Sri Vedānta Deśıka and Sri Pillai Lokācārya hurried away from the city in possession of the Sruta-prakaśıkacommentary on the Sri Bhāsya and the Image of Sri. ranganātha 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 apprehending danger So much so, there is no mention of them in this escapade from Srirangam After some years spent in the old place of exile of Sri Ramanuja, Tirunārāyanapuram, he seems to have returned to his old haunt Satyamangalam in 1335 A D. It is recounted that during this period of exile, his old friend Sri Vidyaranya Swāmin, the minister of king Bukka 1, the founder of the Vijayanagar, the capitalof the great Empire of Vijayanagar, invited Şri Venkatanātha to reside at the Court of Vijayanagar, obviously moved by the impecunious circumstances of Sri Venkatanatha It appears that though moved by this offer, Sri 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 infinitely given him, the wealth of knowledge! For him there was no place for compromise in religious life just as there was no compromise with falsity Sn Vedānta Desika continued to live a quiet and peaceful life delivering lectures and discourses on the many points of the doctrine He had already written 1 cf The ideal of the Isa, I & cf Janaka's famous couplet "Anantam bata mt yittam ·12 innumerable hymns, controversial works and commentaries, and composed original kāvyas It was in every sense a peaceful period As usual his disciples flocked to him at this new shrine of power There was only 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 Vijayanagar grew sufficiently powerful to drive out the invaders It is stated that sorely grieved Sri Venkatanātha composed the Abhītı stava about this time Almost in response to this prayer of the devotee, God seems to have, through the instrumentality of one Gopanārya, a General stationed at Gingee, driven out the last of the invaders from Srirangam and installed the Idol of Sriranganātha who had been moved from place to place during those thirty years This was in 1361 AD Knowing this fact Sri Venkatanātha returned to Srirangam rejoicing in this answer to his prayers The two verses that he wrote praising the services of Gopanarya are even today to be seen incised on the wall at Srirangam Having lived a full life of service (katſikarya) in the cause of the philosophy of Sri Ramanuja, Srı Vedanta Deśika passed away in the month of Kārthigai Saumya year 1369 AD Thus came an end a great epoch in Višistādvaita II THE PHILOSOPHY OF SRI VENKATANATHA The philosophy of Sri Venkatanatha cannot be summarised within the short compass of an introduction But certain general outlines can be drawn The ·13 Philosophy of Sri Venkatanātha is identical with that of Sri Ramānuja, and it is considered that the great merit of Sri Venkațanātha'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 them or supplemented their views with arguments revealing wealth of understanding altogether unsurpassed His life was on the philosophical side consecrated to unravelling the intricate points of philosophical value which might lead to a synthetic understanding of the Vedic and Upanısadıc literature and Prabandhıc thought This of course was necessitated by the tendency of many followers of the central thought of Sri Ramānuja to interpret oncsidedly On the other hand, the constant revival of philosophical disputations between rival sects or philosophies imposed on the philosopher the obligation to substantiate his subtle Organistic viewpoint It is more easy to accept a materialistic monism or plura lism or a spiritualistic monism or pluralism, but it is difficult to tread the path of Synthesis that orders all existence or reality on the basis of a central principle of Organic relationship This difficult task to which he addressed himself required prodigious labour and persistent attention to details It is usual for most philosophers to take a very comprehensive view without entering into the manifold details of the scheme or order adumbrated That satisfies superficial souls or believers but that cannot satisfy the carping critic who would insist upon the manifold details being filled 10 This was the task imposed on the leader, and Sn Venkatanātha, the giant he was, undertook the working ·14 out of the innumerable details of the system not only on its philosophical side, but also whenever the philosophical phased into 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 zealous in the cause of promoting a better understanding of the ralation between God and man and the world, confident about himself, trusting God, ever at the service of truth, deeply learned in the thought and knowledge of all the literature, whether Sanskritic or Tamil or Prakrit. a venerable teacher and fierce antago. nist, compelling absolute obedience of his disciples, a patient craftsman and rigid follower of the sāstraic injunctions.--Sri Venkatanātha—was the very embodiment of the spirit of Visiştādvaita. 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 nor mere works, but through Devotion, Bhakti, which includes the performance of works as well as understanding. The cognitive and conative faculties of man should be directed by the power of devotion to the highest reality, the self of all, and become the Vision of integral Unity. This devotion can be manifested fully and integrally through the understanding of the integral or organic unity of dependence on the Supreme Being, the Lord, who is the final Object of our life (parama purusārlha). The love of God, faith in His wisdom, in His being our only means of salvation, faith in His perfect love for man and His anxiety to lead man to His own transcendent ·15 man's progress It is puissant place are real and urgently necessary for The ideal of the Iſavasyopanisad which is herein presented in translation and the Bhagavad Gitá teaching mingle harmoniously with the central meaning of the ecstacies of the Alvārs no wonder therefore Sri Venkatanātha finding that a final and absorbing synthesis of Upanisadıc thought is presented only in the Išāvasyopanısad, commented on this Upanisad only In all the works that this master has written, there is a unity of purpose, the central purpose, of representing the system of thought for which he stood, of which he was the most important representative evangel for nearly a century He has written a masterpiece of logic and dialectic such as the Tattva-muktakalapa with his own commentary Sarvārtha-siddhi This, in his own words, stands as a testimony to his omniscient understanding and grasp of all systems of thought His renovating efforts in the sphere of logic are illustrated by his Nyaya-parisuddh Nyaya-sıddhāñjanam and Sesvara mimamsa His controversial works are his Saladūsanı and his Paramatabhanga, and Vādıtrayakhandana His expository works and commentaries are the Tattva-tıka on the Sri Bhasya, Talparya candrikā on the Gsta-Bhasya, Adhikerana sāravalı on the Sri Bhāsya, Išāvāsyopanısad bhasya on the Upanisad, Pañcarātra raksā and others His poetic talent and mastery of composition are displayed in his Yadavābhyudaya (modelled on the Raghuvamsa), Hamsasondesa modelled on the Meghadūta, Sañkolpa-suryodaya as a counterblast to the Prabodha candrodaya, and his Subhāsıtanioz modelled perhaps on the Bhartrhari's Satakas and the Padukā ·16 sahasra. In addition he has composed 30 hymns on the several deities. He has written extensively on the inner secret doctrines of the Srivaiśnavas. On the whole he seems to have composed 118 works, a prodigi. ous output of literary and philosophical value. His works have been acclaimed as of the highest quality by his contemporaries as well as his successors. The famous Appayya Diksita has written the commentary on his rādavabhyudaya—which shows the high esteem in which that famous Advaitic scholar held Sri Venkatanātha. Despite the fact that his logical and philosophical thought had not been paid attention to as much as it deserves by monistic idealists 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 shich it finds a place. Logical theories cannot be sundered apart from their metaphysical bases. It is true that an inductive study of thought and its principles will yield us a truly critical account of logic. Such a logic, however, should have to presume the reality of its own account. An inductive study of thought will not be able to overstep its own shadow or presuppositions. 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, 1, History of Indian Philosophy, Vol. III. - ·17 building itself upon such foundations, will finally construct its edifice of knowledge on the surest bases of science and human experience not excluding any experience of which the human being may be capable Religious and mystical consciousness and even the realization of the Divine fall within this scheme of understanding It is this that Sri Venkatanatha seeks to achieve through his logical works In organistic hypothesis, thus, the foundations of thought are welllaid and are capable of being intuitive and intellectual, pragmatic and ethical To have laid the foundations of this kind of logic is the greatest contribution of Sri Venkatanatha It is unfortunately truc however that this great work has not been continued after him as splendidly as may be desired III THE TWO RECENSIONS The IŠāvasyopanısad forms the final chapter out of the forty which constitute the Vájasaneya Samhita of the White Yajur Veda' There are two recensions of the above samhitã namely the Kánva and the Madhyandına The Upanisad, as we have it, belongs to the Kanva school There are, however, slight differences between the Samhita text and the Upanisad text (1) In the V mantra: there is added u between tad I Sukla Yajur Veda was revealed to Rşı Yajāavalkya by the Sun in the form of Hayagriva or Vaji (horse) 2 In the text used by all the commentators, with the exception of Sri Venkafanatha the Vth mantra first pada omits the u between tad and na D ·18 and na in the first pāda, and between tad and antike in the second pāda, (ii) In the VI mantra the Samhitā reading is Atmanneva. The Upanişad reads Atmanyeva, and (iii) finally the Samhita-Upanisad when recited as part of the Samhitā ends with the words OM Kham Brahma. The differences as between the two recensions are very many. An understanding of these belps considerably our appreciation of the Bhāsya of Sri Venkatanātha at more than one place The two recensions are given below, The Kānva version is given here as Upanisad and not as Samhitā. MADHYANDINA (11) KANVA (K) हरिः ओम् 1. ईशा यास्यमिद स यल्किश्च जगत्या जगत् । तेन त्यकेन भुञ्जीथा मा गृपः कम्यसिद्धनम् ॥ 2. कुनिवेह कर्माणि जिजीशिष्यत समाः। एवं त्वयि नात्ययेतोऽस्ति न कर्म लिप्यते नरे ॥ ईशा वास्यमिदं सर यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीया मा गृव. कस्यखिद्धनम् ।। कुर्वन्नेवेह कर्माणि जिजीपिच्छतं समाः। एस त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे॥ 2 असुर्या नाम ते सेका 3. असुर्या नाम ते लोका अन्येन तमसात तरित प्रेत्याभिगध्यन्ति ये के चामइना जनाः ।। अन्धन तमसाऽऽवृताः। तांस्त प्रेत्यापिगच्छन्ति ये के चामइनो जना.॥ 3 ·19 4 5 6 4. अनेजदेकं मनसो जवीयो अनेजदेकमनसो जवीयो नैनद्देवा आप्नुवन् पूर्वमर्पत् । नैनद्देवा आप्नुवन् पूर्वमर्शत् । तद्धावतोऽज्यानत्येति तिष्ट तद्धापतोऽज्यानत्येति तिष्ट- त्तस्मिन्नपो मातरिश्चा दधाति ।। त्तस्मिन्नपो मातरिश्वा दधाति || 5. तदेजति तदु नैजति तदेजति तनेजति तरे तद्वन्तिके। तरे तद्वन्तिके। तदन्तरस्य सरस्य तदन्तरस्य सनस्य तदु सर्वस्यास्य बाह्यतः ॥ तदु सर्वस्यास्य बाह्यतः ॥ 6. यस्तु सर्राणि भूता यस्तु सर्वाणि भूता- न्यात्मन्येवानुपश्यति । ग्यामन्येवानुपश्यति । सर्वभूतेषु चामान सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ततो न विचिकित्सति ।। 7, यस्मिन् सर्वाणि भूता यस्मिन् सर्वाणि भूता- न्यात्मनाभूद्विजानतः । न्यात्मनाभूद्विजानतः । तत्र को मोहः काशोक तत्र को मोहः करशोक एकत्वमनुपश्यतः॥ एकत्वमनुपश्यतः॥ 8. स पर्यगाच्छुक्रमकायमरण स पर्यगाच्छुक्रमकायमगण- मन्नारि गुदमपापविद्वम् । मनाविरै मुद्धमपापविद्धम् । करिर्मनीषी परिभूः खयंभू. कर्मिनीपी परिभः स्वयंभू- र्यायातप्यतोऽयांच्यदधाच्छा- यथातथ्यतोऽनि व्यदधाष्ठा- स्वतीम्यः समाम्य. ॥ वतीभ्यः समाग्यः ॥ 9. अन्धं तमः प्रविशन्ति 'अन्धं तमः प्ररिशन्ति येऽविद्यामुपासते। येऽयमूर्तिमुपासते । 1. Verses 211 in the Afidhyandina recension are identical with the 12-11 of the Kipia recension whereas 12-14 V are identical with K.

·20 ततो भूय इव ते तमो यउ विद्याया रता ॥ ततो भूय इव ते तमो पठ समूत्या रता ॥ 9 10 अन्यदेवहुविद्ययाs न्यदाहुरविद्यया । इति शुश्रुम धीराणा ये नस्तद्विचचक्षिरे ॥ अन्यदेवाहु सभना- दन्यदाहुरसभात् । इति शुश्रुम धीराणा ये नस्तद्विचचक्षिरे ॥ 10 11. विद्या चाविद्या च सभूति च विनाश च यस्तदेदोभय सह । यस्तदेदोभय सह । अविद्यया मृयु तीर्ग पिनाशेन मृत्यु तीळ विद्ययाऽमृतमश्नुते ॥ सभूत्याऽमृतमश्नुते ॥ 11 12 'अन्य तम प्रविशन्ति अध तम प्रविशन्ति येऽमभूतिमुपासते । येऽविद्यामुपासते । ततो भूय इव ते तमो ततो भूय इव ते तमो य उ सभूत्या रता । यउ विद्याया रता ॥ 12 13. अन्यवाह सभवा अन्यदेवाहुर्विद्याया दन्यदाहुरसभात् । अन्यदाहुरविद्यायाः। इति शुश्रुम धीराणा इति शुश्रुम धीराणा ये न स्तदिचचक्षिरे ॥ ये न स्तदिचचक्षिरे ॥ 13 14 समूर्ति च विनाश च विद्या चाविद्या च पस्तदेदोभष सह । यस्तदेदोभय सह । पिनाशेन मृयु तीळ अविद्यया मृत्यु तीर्ग सभूत्याऽमृतमश्नुते ॥ विद्ययाऽमृतमश्नुते ॥ 14 1. The 17 M is a composite verse comprising parts of the 15and16K ·21 15. हिरण्मयेन पात्रेण सत्यस्यापि हत मुखम् । तत्त्व पूषन्नपावृणु सत्यधर्माय दृष्टये । 16. पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रस्मीन् समूह तेजो यत्ते रूप कल्याणतम तत्ते पश्यामि । योऽसावसौ पुरुषः । सोहमस्मि ।। 17. युरनिलममृत- वायुरनिलममृत- यथेद भस्मान्त शरीरम् । यथेद मसान्त शरीरम् । ओं तो स्मर कृत स्मर ओम् ऋतो स्मर कतो स्मर कृत स्मर ॥ क्लिवे स्मर कृत स्मर ॥ 15 18, अग्ने नय सुपया राये अस्मान् अग्ने नय सुपपा राये अस्मान् विश्वानि देव वयुनानि विद्वान्। विश्वानि देव व्युनानि विद्वान् । युयोध्यस्मज्जुद्धराणमेनो युयोध्यस्मगुदराणमेनो भूयिष्टा ते नमउक्ति विधेम ॥ भूयिष्टा ते नमस्ति विधेम || 16 हिरण्मयेन पात्रेण सयस्यापिहित मुखन् । योऽमागादित्ये पुरुषः सोऽसावहम् ॥ ॐ खमझ || 17 The following differences between the two toris might be noticed. i. In the third pada of the third mantra abhi is used in K in the place of api in 11.

·22 11 In mantra four second pāda arsat in K is arsat in M 111 The 9, 10, 11 of Ki are the 12, 13 and 14 of 11, whereas the 9, 10 and 11 of M are the 12, 13 and 14 of K The two triads are thus transposed 1 Another important difference between the two recensions is that where the K reads Vidyayāand Avidzajā (10th mantra) which are in thc instrumental case standing for the ablative, M reads the ablative itself vidyāyāh (13 M) V The 17 and 18 of Kare 15 and 16 of M The 15 and 16 of K are formed into one mantrathat being the 17th and the last of the Madhyandına recension There is thus clision of the second half of the 15 and the first three padas of the 16th The fourth pāda is modified thus-Yo'sāvādılze Purusah so'savaham vi The 17 of K reads in the second half Om Krato smara krtam smara kralo smara krtam smara The A 15 reads Om Kralo smara klube smara krlatam smara It may be noticed in this connection that the Brhadaranyaka Up which belongs to the Sukla Yajus school, reads the four mantras as found in the I<avāsyopanışad (Brh UP V xv 1 ff) It quotes the IS. 3 and the 9th of the hanva recension along with many others with the introductory words "Tadele sloka dharanti' (Brh Up IV i 11) There is, howacr, a slight difference in the fourth pada of the third ·23 mantra which reads Avidvāmso abuddho janāh in the place of the Išā text Ye ke calmahano janāh' IV COMMENTARIES ON THE ISAVASYOPANISAD The Išāvāsyopanısad is one of the most important upantsads which has had the benefit of being commented upon by most teachers of Vedānta Besides the mun schools of Vedanta, modern writers and thinkers too have drawn their essential inspiration from this Upanisad The Anandāśrama-edition of this Upanisad contains besides Sri Sankara' Bhāsya and Anandagırı's tikā on it, the commentaries of Uvvata and Brahmānanda, Sankarānanda, Ramachandrapandita, Anandabhattopadhyāya and Anantacharya The Adyar cdition has the commentary of Upanışad- Brahmayogin which is also based on Sri Sankara's 1 A Table of Cross References between the Isa and the other Upanisads and the Gita Isa I Svet Up IV 20 Işa 2 Bh Gita IV 14 Isa 3. Bph, Up IV 1 11 Isa 45. Katha Up 1 11 21 Bh Gita XIII 15 çı Mund II 1 2 III 17 Isa 4 Kena I 3 Isa 67 hatha 11 iv 4 Katha Il vi 7, Bh G VI, 29 M Bh XII 240, 21, Manu, XII 91 I$a 9 Bph Up, IV 1 10 Isa 10, 11, 12, 13 14 Isa 12 Bih M IV 410 Isa 15 18 Bșh Up V xv 1 Iša 15 of Mant, VI 35 Isa 17 Bh Gita VIII 6 Isa 18 Rg Veda I 183, 1 Yajus SI I 14 ·24 commentary. The interpretations of these authors are mainly advaitic, and yet there are considerable differences between their comments. There seems to have been a commentary by Bhāskara, but we are unable to get at one and therefore it must have been presumably lost. We shall first consider the structure and plan of the Upanişad according to Sri Sankara and then of Uvvata, the famous commentator on the Vājasaneya Samhitā, Madhyandina recension, and finally that of Sri Venkatanātha, incidentally pointing out the differcnces between these three. SRI SANKARA According to Sri Sankara, the Iśāvāsyopanīşad teaches the Supreme Self. He considers that not all the mantras herein pertain to this instruction. Thc chicf mantras are 1 and 3-8, that is, in all seven, since thesc alone instruct the Highest Brahman. 1. The first mantra tcaches the advaita-nature of the Sclf; all else are illusion. He takes väsyam to mcan ārchādanīyam, fic to be hidden. This interpretation forces him to read tfakta as trāga. Bhuñjithäh means proiection instcad of enjoyment (which is the mcaning grammatically speaking, sincc this is derived from the root Bhuj ātmanepadin, when it means other than protection, (bhujo'narane: Panini I, iii. 66). 1. cf. D'itara Bhaiyo, Chaukhamba p. 84. उन्दोग्ये च तवानयोर्मायाप्रपिपरादिनानिराकरणं विम्तरेण स्तमित्युर- महिसो। This leads us to suspect that other commentaries also aisted.

·25 2 The second mantra is declared by him as teaching a different method to the ignorant man who is unable to grasp the significance of the first mantra 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 aviniyuktah, tesām akarmašesasya atmano yāthatmya-prakasakatvāt Na Karma lipyale Nare is said to refer to bad actions--asubham karma 3 The third mantra is merely a denunciation of the follower of the lower path (avara marga) 4 The fourth mantra begins with the instruction of the Self In this mantra apas is interpreted to mean karma 5 The fifth mantra is merely a reiteration of the fourth, mantrānam jāmita 'strti purvamantroklamapyartham punaraha 67 The seventh mantra is said to be the reiteration of the sixth, and in the sixth mantra Sui Sankara says praplasyawa anuvadoyam 8 The eighth mantra is said to deal with the Nature of the Supreme Self Taking the words Sukram and others to be nominative neuter, Sri Sankara con verts them all into nominative masculine just like Kavih Manist and others Paryagat is taken almost in an intransitive sense 9 From the ninth onwards, according to Sri Sankara, there is not one single mantra which can be taken to refer to the main theme of the Upanişad, E ·26 namely, the Self, are anything that helps the realization of it In the Avidyā-Vidya triad (9-11) Avidyā which means vedıc karma is said to lead to Prirloka, the world of Manes, and Vidza which means knowledge of gods is said to grant deraloka or the world of gods 12-14 The Sambhutt asambhuti triad teaches the meditation on Hiranyagarbha and Unmanifest matter (Avyakta prakrti) the results of meditation on which are quite different from one another Because the results are different both have to be performed in the fourteenth mantra Sri Sankara takes sambhutt to mean asambhult-sambhulım ca vinasam cetyalra avarnalopena nurdeso drastavyah 15 18 These mantras are all prayers made by the person unable to practise the knowledge of the Self which has been taught earlier, that is the person mentioned as practising the avidya and vidyā, and presumably also asambhuti and sambhuti But during the prayer, in the 16th verse, fourth pada, Sri Sankara suggests that the worshipper is begging Him (the Self) not as a servant but that he is himself the Purusa who resides in the Solar Orb (Adityamandala) Sr. 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 with any action as may be seen from his introduction to the 9th mantra and the concluding portion of his bhas ya, where he raises this question again in the 18th mantra--lasmat upāsanaje samuccayak na faramātmadijñuneneli falha 'smabhır sakhsāta eva mantranam artha if suparanyole UVVATA Taking up the interpretation of Uvvata in his commentary on the Vajasaneya samhitopanışad accord- ·27 1 ing to the Mädhyandına recension we find that he belongs to the Advaita school He interprets in the first mantra Vasjam in the same way as Sankara But he takes tyaktend to mean bakta-sva suami-sambandhena (with which the relation ship of possessor and possession is abandoned) Bhuñzılāh is interpreted as Anubhaveh enjoy This verb being a transitive one requiring an object, Uvvata suggests that it is the enjoyable objects (bhogan) 2 Differing from Sankara, Uvvata says that the counsel to do actions in the second mantra is for the seeker after knowledge and libcration and not for the ignorant man--Missprhasjazz yogino jñananımıtle karmanyadhı kāra atyetam artham āha Na karma lipyale nare is interpreted by Uvvata to refer to action done for the sake of knowledge Nanu karmanah phalena bhavitavyam, karham mukteh prāptih? Itsetad asanky aha 4-5 According to Uvvata the fourth mantra men. tions the causal aspect of Brahman Evam kāranarupom ātmānam uddiśyathedanım kāryarupenoddisah Uvvata takes apas to mean karma in the fourth mantra 6-7 The seventh mantra is declared so as to point out as it were further results than the sixth 8 Uvvata takes paryagāt in the transitive sense of attained Sukram and others, being in the accusative case, supply the object, Brahman The second 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 thematha almopásanayuktasya phalam iha Jathästarūpam arthān vrhstabant; akla svasvami sambandhairarthaus celanā. Celanair upabhogam krtaran part of ·28 914 The rest of the mantras 9-14 are taken as formulas to be repeated (meditated upon and repeated) by the sceker Ila ullaram upāsanamantrāh procjante No reason is here shown by Uvvata as to why the six mantras 9-14 should be taken as Upasana mantras, since they do not have the special characteristic of mantras as those found in this Upanisad itself from 15-17 It is just possible that since this Upanisad according to his text--the Mādhyandına—suddenly takes up the conjoint meditation of asambhuti and sambhuti soon after the description of the Deity-the Self of all, he might have thought that there is no special reference to what preceded in these verses And obviously, because there is the reference to upasana in the mantras andham tamah pravišantı ye asambhūtım upāsale 9-11 M (12-14 K) According to Uvvata asambhülr refers to the cantāka-vies' whereas sambhult refers to those who hold that there is nothing except the Atman or self alone Lokārılıkāk prastūra (prastutya) nindyanle, yesamelad darsanam. jalabudbudavayıcāh, mada sakwad dyñānam, ut Andham tamel pradılantı te asambhülım upăsate, mrlasza satah punah sambhav nast: Alah şarıragrahanād as mākam mukhrera 2c sambtülyam ea ratāh Almaida asti, nāngat kuicid oshitsathipragał Karmaparāiimukhā jat kurma-tunda-jianakandjor asambandha t'jabhrfrågah I Vost commentators, excluding Venkaçanitha do not contribute ant thing original or new, but alternate in their view between Sankara and Uvvata ·29 The 11 M (14 K) shows that both vināša and sambhutz which mean ultimately karma and self knowledge have to be practised together by the sceler 12 14 M (9 11 K) merely repeats the above viet However in the 12th, Avidya means harma which grants svarga and other minor pleasures Uviata's words under the 13th Mantra are significant Tadu. bhayam veda jānātı saha ekibhulam karma-kandam jñanakandasya gunabhūtam 15 M according to Uvvata describes what happens to the secker after his exit from the body His interpretation of the words Klibe' in the latter half of the mantra is klplaya lokaya to the destined world or a world destined by his karma 16 M Supathā is derazana mārga, and rāye mcans muktılaksanāya dhanaja 17. Here Uvvattakes the mantra as giving instruction in the Adiljopasana Hc explains Om dham Brahma thus itham ca upasanam kuryal, Om Kham Brahma Om ili nama-nisdesah kham at rupă nirdesak Akuša-rüpam Brahma dhyayel SRI VENKATANATHA 1 Next we shall consider the bhasya of Su Venkatanatha in detail A commentary on any work should display the fundamental integrity or unity of that work, and as far as possible, it should be a study from the stand.point of historical desclopment and synthesis Unfortunnicly in the field of Upinnadıc thaught most commentators have not proceeded from the unitary stand-poins, either in respect of its own subject matter or in respect of its continuity with the tradition Tlucre as a widely pres alent modern view th14 18 15 wrong to ·30 errors speak of a unitary philosophy of the Upanisads and the utmost that we might claim is that every Upanisad or some parts thereof are possibly unitary in their import Thus it is held that a synthesis adumbrated by the Vedanta-sutrakāra is not warranted Whether or not this is true, whether the Vedanta sutra kara did in fact develop a new theory of his own about the Upanisads, we shall not be certainly in the wrong when we assert that every single Vidya taught in the Upanisads is a unitary instruction It is because this fact has not been paid heed to, there have cropped up innumerable It is just to prevent these, a science of interpretational rules or mimamsa has grown up, for inter preting texts dealing with either dharma or Brahman both of which lead to the ultimate realization Further the commentator hearing in mind the rules so deter mined, has to be loyal to the synthesis inherent in each Upanisad or Vidya and to the logic inherent in all thought The commentary of Sri Venkatanatha can bc said to fulfil admirably the three fold purpose of being loyal to textual unity, to tradition, and to the rules of interpretation What Sri Mallinatha has stated regarding his arm in commenting on any work-that lie would not write anything that has no sanction in authority-namulam likhyale kın 11-nor say anything besides the point-nanapeksilam ucale--applies with cqual force to what Sri Venkatanatha has as a rule, followed in his commentaries At all crucial points he quotes nuthorities word for word from Sruti, Smrti and Vişnu Purana 3 According to Sri Venlatanatha any upanışad or a portion dealing with a vidya, should be treated as integral instruction which leads to the highest cnd or goal of man A proper understanding wall rey cal that ·31 the several mantras bear a unitary relationship to one another 3 Sri Venkatanatha interprets the Iśavasyopanisad on the lines of Brahma-sutras, since it deals with the Supreme Being as Atmas. For as kātyāyana opines this entire Upanisad pertains to the Atman-derată- Isavasyam almaderatyahThus firstly it instructs the nature of the Lord, the ultimate category, and secondly, the good means to the realization of Him, and lastly the ultimate goal (purusartha). These three arc called according to Viſistādvaitic terminology laltra, hila and purusartha The Brahma sutras which comprises four chapters deals in the first the talica—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 deals with the means of attainment, hila namely the several vidyas-sardila, dahara, and other such meditations Lastly, in the fourth chapter it describes the rcalization of the goal of the individual, namely, attainment of Brahman AI these topics arc finely indicated by the following hemistich-haranatram abādhyatram upuyat-am uperata Since the refuration of other doctrines is subordinate to the Tcal comprehension of thic truth, it is usually omitted in any instruction gion to the sceler. Sri Venlafinitha introducing thc 12th mantra writes Toderam urasgam farariafrataltcom, sangaladie fasonarupai'ra faramahttam, fararaturusunto. Maryanlam upadriya. The Upanisad, contextually considered as the forticth and the concluding chapier of the Vija'snesa Samhiti of the Sulla Yajun cda dos oled to the pei. formance of works, sacrifies and others. The disciplc 1 Sxr-Jairaac Sep it 37 ·34 for this is that the Self is omnipresent The final pada 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 description about the Self being both inside and outside of all things (saroasya) (m) The sixth and the seventh mantras form the third subsidiary group, which teaches the immediate results of realization of the omnipervasiveness 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 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 Višistadvaita (iv) The eighth mantra whilst further describing the nature of the Self and the seeker, by implication suggests the hsta, the good means to realization of the Lord It can also be seen that this mantra differenti ates between the Self and the seeker as attained and the attainer, soon after their co ordinate unity was 1 cf Ifa Upanışad Sri Aravinda Ghose p 4 note 2 Apas as 19 arsentuued the version of the Whun Yuyurveda, mean only waters If this accentuation is disregarded we may take it is the singular Apas work action Sankara however renders it by the plural works " cf Upan şad Brahma yogin also takes this to mean the water-clement ·35 declared in the previous mantra, thus once again affirming that all mention of Oneness is merely a mention of co-ordinate unity (samānādhikaranya) III Major group, consists of six mantras from 9 to 14 This is again subdivided into two subsidiary groups of three mantras each (1) 9-11 What is briefly mentioned in the second mantra of the Upanisad Kuruvan 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 knowledge-praxis is dangerous, bereft of knowledge action is foolish Most of the commentators of this group take the word 'anyat in the 10th mantra (13 M) and the 13th (10 M) mantra to refer to effects or fruits or results of praxes Venkatanātha on the other hand says that it refers to the means alone Vidyaya and Avidyayā though in the instrumental case in the 10th mantra, are taken to be in the ablative case by Venkatanatha, in support of which he refers to the parity with the 13th mantra sambhavāt and asambhavāt We find that this view 18 justified because the Madhyandına recension supplies the exact caseending required Now to the meaning of the words Avidyā and Vidya Almost all the commentators agree that the meanings of Avidya and Vidyā are karma and bnowledge respectively According to Venkatanatha, Vidya means knowledge of the form of meditation (upasanalmaka jñāna) 1 Viadhvacharya consiåers aviåya to mean wrong tunzeption of God Sureśvara means by Avidya nışıddha karma and by vidya scriptural karma (cf Byhadaranyakopanesad varlıka) ·32 1 to whom it is addressed is one who has already mastered the 39 chapters which precede this final upanısadıc or knowledge-chapter The implication is that the disciple being confused and dissatisfied with them seeks further knowledge about them V THE STRUCTURE AND PLAN OF THE UPANISAD IN DETAIL The first mantra and the second form the first major group third to eight form the second major group, and nine to fourteen form the third major group, while the last major group consists of the mantras fifteen to eighteen 2 The 1st Major group serves as an introduction to the Atmavidyā which follows The use of the second person singular 'bhūñjithal' clearly indicates that these mantras are addressed to a seeking disciple, well trained in the previous portions already taught, who now, like a Naciketas, is seeking the highest truth not to be found in the instructions and practices so far taught In answer to this search, the first two mantras give a straight-forward and unequivocal direction that the sceker should deem himself to be the property of the Lord, like anything clse, and not an independent agent, and that if he performed the prescribed rituals in this CODSCIOUsness he need not be afraid of bondage resulting from the continuous performance of actions Sri Venkatanatha's interpretation of vasyam is sāpjan, sarādhare stasmin svena vasanjam va" 1 i Ramachandra pandita interprets väsyan as vasayogyamadhrsjancna acchadaniyam va-nivasárthakad-yaser bahula had adhikarañe ny at Anandaírameed p 21 Sankarananda “Tena vasyam acchadaniyamn nipasayog jam va" (Anandaírama dd p 2) Upanisad Brahma Yogin writes Isa avasyam vyaptan, (Adyar od p 7) writes ·2 Bhåslara according to Anandagını laduktam Bhaskarton 33 The interpretations of the words tyaktena and bhuñithāl' are almost identical with those of Uvvata, to whose bhāsya we have already referred (11) The second mantra? is important in so far as throughout 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, mumuksu), and that he cannot under any circumstances renounce actions prescribed previously in the Samhitā 3 The II Major group teaches the nature of the Atman-the Self of all things This second major group may be said to comprise four sub groups, namely the 3rd, 4-5, 6-7 and 8th Mantras (1) In the third mantra, the teacher before teache ing the true nature of Brahman, points out the results that accrue to those who are the destroyers of the self, namely, those who are ignorant of the self, avidvāmsah (11) The fourth and the fifth mantras describe the omnipervasiveness of the Self out that the mantra 4, whilst revealing thc omnipervasiveness indicated in the first mantra, speaks of this Self in apparently incongruous terms, known as birodhābhāsa in later alañkarika-terminology, as posses. power The first pada of the 4th mantra spcals about the Self as unmoving but swifier than the mind, the second and third pādas show that He could not be overtaken by any one but that He could overtake every one i Upanışad-Brahma Yogin writes Bhunjithal Prapruke sans apy upanışad ekam bralımavidya prakarapam prakarapa-bhedakarapam anucstamata Venhatanātha points sing wonderful The only explanation Tatah (daardirama ed p 111) ·36 The most important point to be noted in this group is that a conjoint practice of karma and jñana is inculcated, karma being subsidiary (aſiga) to knowledge Bhāskara accepts this conjoint practice but he considers that karma and jñana are equally important in bringing about realization, whereas the scriptural view is definite that knowledge alone can bring about realization Yadava Prabāša, though accepting conjoint practice of karma and jñāna (jñāna karma samuccaya), thinks that there are two different results, one for jñāna and another for karma, namely Brahmaprapti and karma-niorlı Mandana Mısra explains the saha in the Upanisad as the relation of togetherness between means and end, and giving a second explanation says avrdya cannot be without vidya nor can vidyā be without avidyās! This triad of verses according to Venatanatha also teaches that the means taught herein lead to attainment of Brahman Amrta, the immortal, the Parama Purusārtha (11) 12 14 The Sambhult Asambhūti trad? The ordinary meaning of sambhult is birth, and that of asambhutt is non birth or dissolution Some commentators mean by these two terms creation (sristi) and dissolution (pralaja) But as this meaning does 1 Brahma Siddht p 13 pt I Madras Govt O Mss series 4 (1937) Etad uktam bhavatı vidyavidye dve apy upayo peya bhavat sahite Navidyamantarena vidyodayosti Anyo rthah Navidya Vidyarabıtasti tatha hi bheda darśanam api na prakāśasunyam tadabhave na bhedah prakaſeta-tatta na vidya aikatmya Sravanadı lakşaņa (faza ?) vinaudyaya 2 cf Sabara X vi 2 Rik samocaca mithunam sambhavazeli Yajus Taitt II y 1 5 the ·37 not accord with the context, Venkatanātha interprets these to mcan (1) attainment of Bralıman and dissolu. tion of obstacles to it (viz., samsara); (2) Samūdhi. nispatti (communion in trance), and the destruction of all evil tendencics and mental habits pertaining to outer objects; or (3) following a meaning which is given in his Nrāya siddhāñjana (p. 162), sambhtīti mcans arcitādi gati (ascent on the path shown by the Arcis and others), and asambhūti means harmanăm anjasaſkrāntik (transference of karma from the frec-ing soul at thc time of his departure from his body to those who are his focs). This last view is the interpretation given by Sudarśana Sūri, the author of the inimitable commentary Srutā-Prakāśika on the Sri Bhāsya (111. iii. 33 & 34). Sri Venkațanātha in his Nsaja siddhāñjana rcfers to another view put forward by Närāyaṇirya, the author of the Milimāla. According to him, sambhuli and vinasa mcan knowledge and action, ridgå and karma. According to this view there is no difference between this triad and the ridsă-aridya triad, of which this is merely a reiteration. Närāyaṇīrya rcfurcs in his Milimālu (p. 64) a vicw which holds that the words sambhuli and cināša mcan sasisrşa and nirriteza dhyana respectively, that is to say, the samprajfuta samadhi and asamprajñāla samadhi mentioned by Yoga Listra (I. 17). The purpose of this triad is to teach the contemplation of what follow after the death of the sceler. Thosc arc (i) arciradi geli and karma sailtasi or (ii) Brahma.frati and frati bordoła riytti. These two interpretations are suggested by the context of this triad in the Upaniyad as it bas come to us. Ir however, he tale into consideration the context in which this is found in the lidhyandina recension, il ·38 It is signis would appear that it has reference to Upasana or meditation upon the supreme Self, the lattva taught in this Upanisad It is this meaning that Venkatanatha seems to prefer when he gives his second alternative namely samadhi nispallı and manadambhadinām himsaste- Jadinam bahırmukhendriyarıllınam ca tinasah ficant that kuranarayana, who is an ardent and faithful follower of Venkatanatha's interpretation gives this meaning alone in his commentary II' Alajor group 15 18 This group is different from all the previous i erses in so far as it consists only of mantras, prayers to bc repeated by the secker at the time of his practice (upasana), whereas all the previous mantras, or verses more properly so called, deal with instruction alone This can be seen by applying the lunga principle of Mimamsa The first prayer is for the removal of the obstacles to knowledge, and the purpose of this prayer is merely indicated by the salya dharmaya drstare, and this is expanded in the succeeding mantra The third and the fourth mantras are prayers to the Lord to lead the individual soul to the highest bliss, remembering Himself, and what he had done The last mantra which is usually used on all occasions, in sacrifice, or hyma, or in the knowledgesection as in this case, has a significance all its own in Upanisadıc literature 1 The linga princ ple in Mimamsa is the principle of ex pressive power of the words used Here in these four mantras there are vocatives and verbs are used in the second person and first person, and there are personal pronouns in the first and second person ·39 EDITIONS AND MsS CONSULTED FOR THE PURPOSE OF TRANSLATION There are several editions of Venlatanatha's 1sarásyopa nişad bhagya I lśavasyopanısad bhasya of Vedanta Defika with the additional commentaries of huranirayanaswamin and Purišai Srirangacaryaswamın Ananda Press, Madras 1914 (in Devanagari script) I Iśavasyopanışad bhasya of Vedinta Deşıkı with Acarya bhaşya tatparya by Tarkirnava Siromani T Viraraghavacarya of the Sri Venkateswara Sanskrit College 1933 (in Devanagari script) III Išsvāsyopan şad bhigya of Vedanta Desika with Kuranarayanaswamin's bhäsja issued along with the Daśopanışad bhāsya of Rangaramánuja, edited by Navanıtam Krishnamacārya (grantha script), 1913 All the above have been printed The second smongst the above has been generally followed As there were many doubtful points a Ms No 3128 of the Sri lenkateswara Oriental Institute Library and two Mss of the Madras Govt Oriental Msg Library (D 319 and R 3192cl were referred to In this connection we feel grateful and obliged to Vidysvicaspati Prof P P S Sastry, MA (Oron), Curator of the Government Oriental Miss Library, for readily helping with his readings The Mysorc Oriental Library does not contain any Miss of the above Upanışad bhişya The variations have been noted in the foot notes at the respective places 50542 ·40 टिप्पणीसङ्केतः (पर्यालोचितकोगविपयः) " " " १. वे. मा. श्रीबेपटनायभाष्यम् । २. कु. भा. श्रीकूरनारायणमाप्यम् । ३. कृ. श्रीकृष्णमाचार्यन्याक्षरे मुद्रित क्. भा. सहित वे.मा. ४. वी. श्रीगीरराघवाचार्यविरचितव्याख्यानेन सह मुदितम् श्रीमद्देदान्तदेशिकग्रन्थमालान्तर्गतम् ६. श्री. श्री श्रीरङ्गाचार्य श्रीकू भाष्याम्या सहितम् एतद्विमर्शालयसम्बन्धी वे. भा. तालपत्रकोश । आनन्दाश्रमे प्रकाशित कू. भा. गो. श्री. तिरुपति गोमठ श्रीनिवासाचार्य. परिशोधितम् शाकर- माप्यतद्याख्यानसहित १८७० अत्र एतत्सनिहिते या आङ्गव्यसरे मुद्रितम् १०. प. एतद्विमाल्यसम्बन्धि पत्रात्मकम् ११. बा. बालबोधिनीव्याख्यासहितम् मुद्रितम् ७. ता. ८. आ. ९. कू. मा. " VIDYA LATIYA 304AY-7 Va LIBRARY ·॥ श्रीमते श्रीनिवासपरव्रदागे नमः॥ श्रीमन्निगमान्तमहादेशिकानुगृहीतं ईशावास्योपनिषद्भाष्यम् श्रीमान वेङ्कटनाथार्यः कवितार्किकलेसरी। वेदान्ताचार्ययर्यो मे सनिधत्तां मा हदि॥ येनाराम्यमिदं सर्व चेतनाचेतनान्माम्। विशुद्धसहुणोयं तं यासुदेवमुपासहे' ॥१॥ सबैशानः सहजमहिमा सर्वभूतान्तरात्मा सनि दोपगन् स्ययमतिपतन् सर्वविद्यैवेद्यः । फर्माध्यक्षः कटुपशमनः कोऽपि मुक्नोपभोग्यः सिद्धोपायः स्फुरति पुरपो याजिनां संहिता ॥२॥ 'ईशाराम्यमिदं सर्पमित्यादि यदनूच्यते । शिय प्रति गुरोरेतद्रमविधानुशासनम् ॥ ३॥ 1. अम प्राधान्येन प्रगिरी गन्तिरामस्तरमापो देनी। गुगान्तरमा सामान्यतोऽनुमन्धनं शिशुशी शार. देशभरमौर: मन् पाम. कन्यागः गुगोयो यम्य ते रिमभानमुत्तरको। 2. मन्यानिगल गुण मदहोगः-शन मामे, हव. महिमा गायन, म ran, Iran, पर मुगमन: नाम, nिtra चमेनातिनि। 3. अनार पमा ·2 ईशावास्योपनिषद्रायम् संहितोदाटतं सर्व विनियोगपृथक्त्वतः । विद्याथै स्यादिति व्यक्तुं निरन्धोऽस्य तदन्ततः॥४॥ तत्र प्रथम अचिद्विकाराधिष्टितस्य स्वतन्त्रात्मभ्रमादिपरिजिहीर्पया सर्वस्य परमपुरवायत्तस्वरूपस्थितिप्रवृत्ति त्यपभिप्रेत्याह- ईशा वासमिदं सर्व यत्किंच जगत्यां जगत् । इति इदं तत्तत्प्रमाणसिद्धमीश्वरव्यतिरिक्तं चिचिदात्मयम् । ईशा 'शाशी द्वाबजायीशनीशा' वित्यादिपु जीगदत्यन्तविलक्षणतया प्ररया. तेन सर्वनियन्ना पुरुषोत्तमैन । धास्य च्याप्यमित्यर्थः, सर्वाधारे स्वस्मिन् 1. 'कर्मणा सहितोताना विनियोगपृथक्त्वतः' इति कु भा. अनुमारी अयं वी समादृतः पाठः। अन्यत्र मर्वत्र 'सम्भूनोदाहन' इति । तन न कश्चिदर्यो भवति। 2. 'एक्स्य तूभयत्वे सयोगपृथक्रपम्" मी. 4. 3. 5. 'दमा जुहोति' इति विधानात् दधि होमागमपि । 'दनेन्द्रियामस्य जुहुयात्' इति विपन्तरात् फलार्यमपि। तथा सहित्तोक्तं दर्शपूर्णमासादिकर्म स्वर्गकामो यजेतेत्यादिविधिवलात् फगर्थमपि, 'यशेन दानेन विविधिपन्ति' इति विभ्यन्तर- वशात् विद्याङ्गमपीति। 3. प्रवृत्तिमभिप्रेत्य' इति वी व सर्वत्र। 4. वास्यं वासस्थानीकरणाहम्। व्याप्यमिति पर्वरसितोऽर्थः। यद्वा वसतेरेव कर्मवाचिप्रत्ययेन वाम्यमिति भाति । न च तम्य अर्मकत्वमेव। 'ब्रह्मचर्य वसन्तं निरभजत्' इति तैचिरीयसहिताया, 'विभिगयुभिर्वाचर्यमुपाम' इति काटके 'श्वेतकेतो वह ब्रह्मचर्यम्' इति छान्दोग्ये च ब्रह्मचर्यकर्मकत्वदर्शनात् । तदितरकर्मकान भवतीति चेन्न। 'विश्वकर्मवचः श्रुत्वा ततस्ते राक्षसोत्तमाः । सहस्रानुचराभूत्वा गत्वा तामपसन् पुर्यम् ॥' 5.29 इति देशविशेषार्मरत्वस्यापि उत्तरश्रीरामायणे दर्शनात् । 'आवसन्' इति पाठेन माव्यमिति चेन्न। छाप्यदर्शनात् । पुत्रश्च पौनेश्व समन्वितो बन्ली ततस्तु लङ्कामवमुद्धनेश्वरः ॥ 8.29.

·co
मत्र 1]
ईशावास्योपनिषद्भाष्यम्
स्वेन वसनीय' वा । स्मर्यते हि-
'सर्यगासो समस्त च वसत्यनेति वै यत ।
तत स वासुदेवेति विद्वनि परिपठ्यते ॥' इति ।
इगत्यामिति' लोकान्तराणामुपलक्षणम्। जगत् खरूपतो धर्मतो याऽन्य
थात्व गच्छत् भोग्यभोक्तरूप वस्तुजातम् । अतदात्मक किंचिदपि
नास्तीति ढयितु यत्किञ्चेति विशेप्यते।
'इन्द्रियाणि मनो युद्धि सत्त्व तेजो यल धृति ।
यासुदेवात्मसान्या क्षेत्र क्षेनशमेव च ॥
दत्युपवृहितम् । ननु 'रूढिर्योगमपहरती'ति' न्यायादीशोऽध रद्र
स्यात् । सर्वायुपपदाभागाच' । मेवम् । कारणविषयाकाशप्राणादिशब्द
वत् रूढेरिह बाधितत्वात् , 'एको ह वै नारायण आसीन्न ग्रहा
इत्यत्र तथा पाठान्तरस्यासम्भा यत्वाच । आप तदनुमन्तव्यमिति चेत् छान्दसमिद
सुतरामनुमन्तव्यमिति ।
अय वी व सर्वत्र पाठ । 'वासनीय' इति घी पाटस्य मूल प्राय
'तेन वास्य निवासनीयम् । व्यायामति भाव ' इति च गोली श्री एषु दृश्यमान
क भा पाठ । प 'निवसनायम्' आ चा 'वसनीयम् । एतदुभयवज अन्यत्र
सर्वत्र अनुपद पटक्क्यन्तरे 'वसनीयम्' इति दृश्यते-
'यद्वा सर्वाधारे स्वस्मिन्नर स्वेन वसनीयम्'
इति । इव बहुय दर्शनात् वसनीयमि यस्यैव प्रामाणिवेऽपि चौरादिकस्य यमघा
तोणिच कृत्वा समकत्व मुवचम् ।
2 जगती भूलो ।
3 रथकाराधिकरणन्याय । पू मी 6-1 12
4 ई सर्वस्य जगत ' 'एष सर्वे' इत्यादी या सदिभक्षक
सर्वादिपद रामभियाइतमस्ति तथा नास्तीति ।
5 आकाशस्तनिवात् । न सू 1-1-23
अत एवं माग । सू 1-124
1

·ईसातास्योपनिषद्भाप्यम् नेशानः, 'अनपढ्तपाप्माऽहमस्मि नामानि' में घही'त्यादिभिरमर्य- कारणत्वेन वर्मवश्यत्वेन च सम्प्रतिपने रद्रे सर्गमाम्यत्वसाधारत्वादे- रसम्भवात्, तहत्तया प्रसिद्धेऽनच्छिौश्चर्ये सवरे योगिरोऽयं शब्दः प्रन्येतव्यः। यद्यपि प्रसिद्धवग्निदशाभारादाकाशादिशक्यौपम्यम् । तथाऽप्येन्द्रीन्यायात्' विरुद्धार्थविपयतया मढिमगोपपत्तिः । न चात्र 'सर्वत्वमाधिकारिक 'मिति न्यायः। सोचादृष्ट. 1 प्रवाहेश्वरानेकेश्वर- पक्षी तु भैकालिक्सयनिर्गहकेश्वरप्रतिष्ठाप प्रमाणगणे प्रत्यूही। अतः 'पति विश्वस्यात्मेश्वरम्' इत्यादिप्रसिद्धानन्याधीनश्चर्यम्' 'योऽसापसी पुरुष' इत्यनुयदिप्यमापम्, ब्रह्मेशानजनयतयाऽनन्यथासिद्धवाक्य- निर्धारितम् , 'एप सर्वभूतान्तरात्माऽपहतपामा दिव्यो देय पको नारायणः' इत्यादिपु सान्तर्यामित्वेन प्रख्यातं, तत एय 'सनमा स शिव' इत्यादिषु विभूतिभूतानां बल्लशियेन्द्रादीनां 'विश्वमेवेदं पुरुषः इत्यन विश्वस्यैर निशेप्यतयोक्तं नारायणमेर सर्वस्य वात्समीशं वक्तु. मुचितमेतद्वाम्यमित्यलयमन्यरूढिप्रसङ्गरहितासमस्तपदाध्ययनानभि- शाथोत्रियचोद्योपालम्भेन। एवं मुमुक्षोरीश्वरपारतन्त्र्यवोधमुत्पाद्य वैराग्यभूपितां वृत्ति. मुपदिशति-- तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य सिद्धनम् ॥१॥ इति । तेन जगता भोग्यताभ्रमविपयेण त्यक्तेन दोपभूयस्त्वदर्शनात् परित्यक्तेन उपलक्षित. सन् मुखीथाः अप्रतिपिद्धयोगधर्मोपयुक्तदेह- धारणमानीपयिम्भोग्यवर्गप्रकरणाभ्यां सिद्धयति । यद्वा सर्यानगम्यत्वेन प्रवृतं निरतिशयभोग्यं यक्ष्यमाणोपायमुखेन भुञ्जीथा इति योग्यम् । 1 ता. 'नाम'। 2 पूमी 3-2-2. 3 पू मी 1-2-16 4 अन्यस्मिन् देवतान्तरे रूढे प्रसद्गन रहित असमस्त पद-'ईशा' इति । 5 अप्रतिषिद्धमिति पृथक्यदत्वेन पाठो युक्त । 6. अथ. सामर्थ्यम्। भोगस्य भोग्यवर्गसापेक्षत्वम् । शिप्यस्य मुमुक्षोविधोप- ·मन्त्र. 2] ईशावास्योपनिषद्भाष्यम् 5 कस्यापि वन्धोरवन्धोर्वा धनं मा गृधःमाभिकांक्षः । आह च यमः किङ्करं प्रति ‘परमसुहृदि' इत्यारभ्य 'शठमतिरुपयति योऽर्थतृष्णां पुरुषपशुनं स वासुदेवभक्तः' इति । इदं च धनाशाप्रहाणं परमात्मेतर. कृत्स्नविपयवैराग्योपलक्षणम्। स्मर्यते हि- 'परमात्मनि यो रक्तो विरक्तोऽपरमात्मनि' इति ॥ १॥ एवं विदुपः फलसङ्गकर्तृत्वादित्यायुक्तं नित्यनैमित्तिकरूपं विद्याल- भूतं कर्म यायज्जीवमनुष्ठेयमित्याह- कुर्वन्नेवेह कर्माणि जिजीविपेच्छतं समाः । इति। ब्रह्मविदोऽपि यावद्विद्यापूर्ति जीपनमिष्टं भवतीति शापनाय सन्प्रयोगः । शतमिति च प्रायिविषयम् । शतं समा जीरन अधिकारा. नुगुणानि कर्माणि कुर्वीतेव । न पदाचिदपि विद्याझं फर्म परित्यजे. दित्यर्थः । अस्य वाक्यस्य फलसाधनभूतस्वतन्नकर्मविषयत्ये विशेष- हेत्वभावः सूनितः, 'नाविशेषादिति । अर्थान्तरं च प्रकरणाविरद्ध- मनन्तरसूनोक्तम् 'स्तुतयेऽनुमति 'ति'। भाप्यम् , 'वाशब्दोऽयधा- रणार्थः'। ईशा यास्यमिदं सर्वमिति विद्याप्रकरणाद्विद्यास्तुतये सर्वदा पर्मानुष्ठानानुमतिरियम् । विद्यामाहात्म्यात् सर्वदा म फुर्घन्नपि न लिप्यते फर्मभिरिति हि विद्या स्तुता भवति । वास्यशेषतदेय दर्शयति एवं त्वयि नान्यथेतोस्ति न कर्म लिप्यते नरे ॥१॥ युक्त देहधारणपेक्षिच च । प्रारण परविद्याविषयम् । विषयस्येशः प्रप्रमेश विषयिष्या विद्याया अपि प्रकान्तत्वात् । 1. माऽमिकाशीरिति युक्तम् । 'मा मा दा नियन्' इतिवत् स्मोचा- भावेऽरि पचित् ल भवतीति वा। स्मघटितो या पाठः। 2. स.3-4-13. 3. स. 3-4-14.

·6 ईशावास्योपनिषद्भाष्यम् इनि"। त्वयि ब्रह्मविद्या विकारिणि एवमेवानुष्ठेयार्थः । इतोऽन्यथा नास्तीति व्यतिरेकेणोक्तं दृढीकारार्थम् । ननु ब्रह्मविदोपि फर्मानुष्ठान- भावाद्वन्धस्स्यादित्यवाह न धर्म लिप्यते नर इति । प्रस्तुते ब्रह्मविदि नरे "अग्निहोनादि तु तत्कार्यायैव तदर्शनात्" इति विनियोगपृथक्त्व- न्यायेन' कर्म न स्वर्गादिफलहेतुर्भवति । विद्यानुपयुक्तकाम्यानां निषिद्धानां च विरकेन विवकिना न बुद्धिपूर्योपादानसम्भवः । संभावि- तानामपि केपांचित् 'नाविरतो दुश्चरितात्' इत्यादिवलात् स्वानुगुणा निप्कृतिस्स्यात् । तइधिगमाधिकरणे तु प्रामादिकानामेव अश्लेशः पर- विद्यावतामपि स्थापितः । ज्ञानाग्निदग्धाधिकारी विधिनिषेधानधिका- रीति पक्षस्तु न वेदवित्संमतः॥२॥ वक्ष्यमाणविद्यायां शीघ्रं प्रवृत्त्यर्थमुक्तप्रकारब्रह्मवेदनविधुरतया वित्तेपणायोगाद्यान्यथाभवद्भिर्शनानुष्ठानरात्मवातिनां निरयपातोऽ- वश्यम्भावीत्याह- अमुया नाम ते लोका अन्धेन तमसा वृताः । तांस्ते प्रेत्याभिगच्छन्ति ये केवात्महनो जनाः ॥ ३ ॥ इति । असुर्याः 'असुरस्य स्व' मिति यत् । आसुरप्रतीनामनुभाव्या इत्यर्थः । नामेति प्रसिद्धौ। ते नरकसंशिता भीषणतमा लोकाः सन्ति । पुनस्तान् विशिनष्टि---अन्धेन तमसा वृताः, गाढेनान्धकारेण व्याप्ताः । तान् अलोकप्रसङ्गरहितान् । ते स्वात्मघातिनः । प्रेत्य तदातनदेहा. दुत्क्रम्य । अभिगच्छन्ति कात्स्येन निरन्तरं प्राप्नुवन्ति । ये के च 1. ता. ब्रह्मविद्याधिकारिणि । 2. न. स. 4-1-16. 3. मी. सू. 4-3-5. 4. ब्र. सू. 4-1-13. 5. पा.4-1-123.

·मन्त्र 3] ईशावास्योपनिषद्भाष्यम् 7 , देवजातीया मनुष्यजातीया वा तथा ब्राह्मणक्षनियादयो'या। आत्म हन 'असन्नेर स भवति असद्ब्रह्मेति चेद चेत्' इत्याम्नातामसत्कल्पता स्वात्मान नयन्त । देहपातमुसन पातकर!पलक्षणमिदम् । जना' जनिमन्त ससरन्त इत्यर्थ ॥३॥ सर्वाचासत्वेन प्रस्तुतमीश्वरतत्त्व विरद्धपदभिलापव्यञ्चितेन' विचिनशक्तियोगेन विशश्यति-- अनेजदेकं मनसो जपीयः। इति। अनेजत् अफम्पमानम्। एक प्रधानभूतम् , स्वाधीन(न) स्त्रसमान द्वितीयरहित वा । मनसो जवीय वेगवत्तरमनसोऽप्यतिशयितजवम् । अत्र तत्रापि' इति पाठ स्वरस । तथा इति पाठेऽपि स एवार्थों घोप्य । उपरि 'ब्राह्मणा या क्षत्रियादयो वा' इत्यय पाट श्रेयान् । 2 सर्वकोशेषु वे भा पाठ एवमेव । कू भा पाठ'तु-प 'तत्रापि ब्राझण क्षत्रियादयो वा'। कृ गोश्री श्री 'तत्रापि ब्राह्मणा वा क्षत्रियादयो या' आ बा 'येवेचन देवा मनुष्या ब्राह्मणक्षत्रिपादयो वा'। 3 ननु ब्रह्मज्ञानविरहेण असत्वत्यत्वे ब्रह्मज्ञानफ्ल नियस मा भूत् । नरक मासिस्तु कथमित्यन "उक्तप्रकारब्रझवेदनरिधुरतया विचषणायोगाच अन्यथाभवद्भि नानुष्ठान " इति अवतारिकायामुक्त मत्रारूद कुर्वन् विशदयति-देहातमुसेनेति । देहस्य पात अविवेक्मूलेन विहितानुष्ठाननिषिद्धवजननियमपरिपाल्नश्रद्धाधुर्येण जात तमोगुणप्राचुर्यावस्थारूपमयोग्यत्वम् । एतरमतीतिद्वारा नरकपार हेतुभूतपातकवर्गोपरक्षक आत्महननवचनमित्यर्थ । आत्महन परमा मशानगहित्येन महापातकारिणयुक्त भवति । 'देहपातमुखेन' इति मद्रराजकीयताल्पत्रकोशे पाट । विरोधाभामेन विचित्रशक्तियोग्रूपवस्तुपनिरित्युक्त भवति । 5. 'स्वाधीनस्वसमानद्वितीयरहित वा' इति कृ ता पाट । अन 'साधीन' इत्येतदनन्वितम् । वी वे क्षी पाट । 'स्थानपीन 'इति। अत्र अपये लेश । तथापि कि सम्य मूलमिति चिनिरिसा न निस्तते । म भा पारा बहुपा दृश्यने- ·8 ईशावास्योपनिषद्भाष्यम् नन्विद न जायटीति । निष्कम्पत्य वेगात्तरत्वं चेति। मैनम् । तात्पर्य- वृत्या सुघटितत्वात्। सर्वस्य स्नेन नित्यव्याप्तत्लादनेजत् । सर्वदा मनसो गोचरदेशमतिरम्य वृत्तेर्मनसो जवीय उपचर्यते। एवमुत्तरेष्यपि पाक्येपु भाव्यम्। नैनद्देवा आप्नुवन् पूर्वमर्षत् । प्रागेव सर्वान् प्राप्नुवत् देवा हिरण्यगर्भादयोपि नाप्नुवन् एतावन्त' कालं न लेभिरे । विभुत्वेन नित्यप्राप्तमपि कर्मप्रतिबद्धशाना क्षेत्रमा विद्याधिगमात् पूर्व स्वबुद्धया न प्राप्नुवन्तीति न विरोध । यथोक्त छान्दोग्ये 'तद्यथा हिरण्यनिधि निहितमक्षेत्रशा उपर्युपरि सञ्चरन्तो न विन्देयु , एवमेवेमा सर्या प्रजा अहरहर्गच्छन्त्य एत ब्रह्मलोक न विन्दन्ति, अनृतेन हि प्रत्यूढा ' इति । 'एक प्रधानतमम्-शास्त्रविदुधा म्वाधीनखम्, समानाधिकद्वितीय रहितमिति वा । 'न तत्समश्राम्यतिश्च दृश्यत' इति श्रुते । परमसाम्पमापन्ना अपि मुक्ता ब्रह्म धीना एवेति भाव "" [कृ गोधी कृ "अशुद्ध स्वसमाना स्वसमाना इति शोधन क्रोति।] आ या "एक प्रधानतमम् । प्रधान शास्त्रविदुषामिति रुद्रस्मृते । वाधिक्समानद्वितीयरहितमिति वा । न तत्समच । परम देशाधीना एवेति भार"। "एक प्रधानतमम्। स्वाधान स्वसमानद्वितीयरहितमिति वा । परमसाम्पमापन्ना अपि मुक्ता ब्रह्माधीना एवेति भाव ।" अत्र 'स्वावधीन' इति प्रथम विलिरय पश्चात् 'न' कार प्रहृत । तेन 'खाधीन' इति गोऽभिमत इति ज्ञायते। इम् नरमप्रहत्य अन्ने '' इस्पन्न अनुस्वार परित्यज्य समस्तपदपाठे यी प्रभृतिपाटस्य मूलमस्तौति प्रत्येतु शक्यम् । 'नाप्नुव' निति भूतकाराचानुरोधेन पूर्व नाप्नुवन्निति मा कश्चि- च्छतिग्रेत्यभिप्रेत्याह एतावन्त कालमिति ।

·मत्र 5] ईशावास्योपनिषद्भाष्यम् 9 तद्धावतोऽन्यानत्येति तिष्ठत् । 'य पृथिव्या तिष्ठन्' 'य आत्मनि तिष्ठन्' इत्यादिक्रमेण तत्सर्वन तिष्ठदेद धारतो गरुडादीनग्यत्येति। यानद्यावद्धान्ति जविन तारत परस्तादपि वर्तत इत्यर्थ । यथोच्यते- 'वर्षायुतशतेनापि पक्षिराडिय सपतन् । नैवान्त कारणस्येयाद्यद्यपि स्यान्मनोजय ॥ इति । अन्येपा क्वचित्तिष्ठता धावदतिक्रमण नास्तीति चैचिनी । अन्यदपि किंचिदाश्चर्यमित्याह- तस्मिन्नपो मातरिश्वा दधाति ॥ ४ ॥ इति। तस्मिन्नवस्थित अप्पतिवन्धानुगुणकाठिन्यादिरहितोऽपि वायुरपो विभर्ति। सर्वाधारभूतेन सवश्वरेण विधृत स मातरिश्वा तच्छत्तथैव पाथ पयोधरनक्षनग्रहतारकादिक विभर्तीत्युक्त भवति । स्मर्यते हि- 'धौ सचन्द्रार्कनक्षन ख दिशो भूमहोदधि । वासुदेवस्य धीयण विधृतानि महात्मन ॥' इति ॥ ४ ॥ अनेजदेक मनसो जवीय इत्युत्तमर्थमादरान्मुसान्तरेणानुशास्ति- तदेजति तदु नैजति । इति। तत् व्याप्त तत्व नमारेण अचीयस्त्यादिना एजति कम्पते पम्पत इवेत्यर्थ । तदु नैजति तदेव यस्तुरत्या न यम्पते । तदरे तद्वन्तिके। तदुन्तिरे घ वर्तत। मूहप्रतिद्धपुरपमेदापक्षया विमोरेय दुगनिय यर्तित्वव्यपदेशः। यथाऽऽह शौनकः- 2 ·10 ईशावास्योपनिषद्भाव्यम् 'पराइ मुसानां गोविन्द विषयासक्तचेतसाम् । तेषां तत्परमं ब्रह्म दूरादूरतरे स्थितम् ॥ तन्मयत्न गोविन्दे ये नरा न्यस्तचेतसः । विषयत्यागिनस्तेषां विजेयं च तदन्तिके । इति। केचित् पदार्थाः कस्यचिदन्तर्भवन्ति, न पहिः। केचित् पहिर्भवन्ति नान्तः । तदुभयव्यावृत्तिमाह- तदन्तरस्य सर्वस्य तदु सर्वस्यास्स याद्यतः ॥ ५॥ इति । तत् सर्वव्याप्तमुक्तं परं ब्रह्म अम्य विचित्रचिदचिद्रूपेण प्रमाण- सिद्धस्य सर्वस्य वस्तुनः । अन्तर्भवति अप्रतिवातादविभक्तदेर्श घर्तत इत्यर्थः । तदेव सर्वस्यास्य पहिरपि भवति परिमितानां पदार्थानां भारदेश इवाभारदेऽशेपि वर्तत इति यारत् । तदेतद्यक्तमुक्तं तैत्तिरीये सपंपरविद्योपास्यविओपनिर्धारणाथै 'सहस्रशीप' मित्यनुवाके- 'यञ्च किञ्चिजगत्यस्मिन् दृश्यते श्रूयतेऽपि वा। अन्तर्वहिश्च तत्सर्वं व्याप्य नारायणः स्थितः' इति ॥५॥ एवं मर्यस्य ब्रह्मान्मकत्वमुक्तम् । अथ तद्वितः सांप्रतिकं प्रयोजनमाह- यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥ इति । ब्रह्मविन्माहात्म्ये विशेषद्योतनाय तुशब्दः । सर्वाणि भूतानि ब्रह्मादिस्थायरान्ताति। अनात्मशब्दः सकोचकाभावात् प्रकरणार्थ- स्वभागाच सर्वान्तरात्मविषयः । पृथिव्यादिभिर्जियमाणपि तन्मुखेन परमात्मन्यरस्थितमित्येवकाराभिप्रायः । अनुपश्यति अनुस्यूतं विशदं 1. ना'...माहात्म्यविशेष ·मन्त्र.7] ईशावास्योपनिषद्भाप्यम् 11 निध्यायति । सर्वभूतेषु चात्मानमिति व्याप्तिमानपरम् । तस्य तैर्धार्य- वाभानात् । स इति प्रतिनिर्देशोऽध्याहार्यः । ततो न विजुगुप्सते ब्रह्मात्मकत्वेनानुद्दष्टेषु सर्वेषु स्यात्मविभूतिन्यायात् युतश्चिदपि न विजुगुप्सते, क्वचिदपि निन्दां न करोतीत्यर्थः ॥ ६॥ पुनरपि सर्वस्य ब्रह्मात्मरत्वं सामानाधिकरण्ये द्रढयन्' तथाऽनु- दर्शनस्य सद्यः शोरनिवर्तकत्वमाह- यस्मिन् सर्वाणि भूतान्यात्मैवाभूद्विजानतः । तत्र को मोहः कश्शोक एकत्वमनुपश्यतः ॥ ७ ॥ इति । यस्मिन् प्रणिधानसमये । विज्ञानतः स्वतन्त्रपरतन्त्ररस्तुमेदं सम्यगुपदिऐन मागंण शास्त्रेण विविच्य जानतः । आत्मैर सर्गणि भूतान्यभूत् परमात्मैव सर्वविशिष्टः प्रतीत इत्यर्थ. 1 देवोऽहमित्यादिवत् लोक्येदमर्यादया शरीरात्मभावेन जगदमसामानाधिररण्ये सम्भवति याधोपचारस्वम्पैफ्यादिपक्षा यहिप्यायः । तत्र तदा को मोहः स्वतन्मात्मभ्रमादिलक्षणो मोहो न सम्भवतीत्यर्थः । प:शोरः परवि. भूतिभूते सर्यसिनिर्ममत्वसिद्धया पुरमरणराज्यहरणादारपि न कधि. च्छोकः स्यादित्यर्थः। यथाह- 'अनन्त यत में वित्तं यम्य में नास्ति निधन। मिधिलायां प्रीतायां न में किंचित् प्रदाते॥ इति। एषन्यमनुपश्यतः सर्पमिशिफ्यमनुपश्यतः। न यमेशाप एयव्यतिरिताभारपर। 'शा यायमिद गर्य' मिनीभ्यास्यायन । 1. सा 'पति'। भलिए पाटे 'गुचनप' हल्ला रियल पारस्पेपम्।

·12 ईशावास्योपनिषद्भाष्यम् प्रक्रान्तस्य कस्यचित्केनचिदपि पाधाभाषत् । सर्वमेदमिथ्यात्ववेदना- वेदनयोः कथंचिदपि तादृशैक्योपशादिप्रवृत्तयोगाच्च। न चासो पर- स्परविरुद्धानां स्वरूपैश्यप्रतिपादकः, सर्वव्याघातोत्सादने स्वपरमत- विवेकादिपिप्लयप्रसङ्गात्। विशिष्टैफत्ववियक्षा तु सर्वप्रमाणानुगुण्यात् भाव्यते । ततोऽपि बरमत्र प्रस्तसामानाधिकरण्यनिर्वाहानुगुणसंबन्ध- विवक्षा। प्रयुज्यते हि संरन्धविशेषक्षविवक्षया रामसुग्रीववयोरक्य- मित्यादिप्वेकशब्दः। एतौ च लोकौ यद्यपि मुक्तविषयतया नेतुं शक्यौ, तथाऽपि पूर्वानुगुण्यान्मुमुक्षुप्रशंसार्थत्वमुचितम्। ततश्च वैशद्यातिशयविरक्षया शास्त्रजन्यझानेन तन्मूलोपासनात्मशानेन' दर्शनवाचोयुक्तिः। समाधि- विशेषफलभूतस्त्वद्यतनसाक्षात्कार उपायत्येनाभिहितत्वान्नान संशय- नीयः। मोक्षोपायोपदेशपरेपु सर्वेषु वास्येपु दर्शनशब्द उपासनविषय इति शारीरकभाप्ये प्रत्यपादि॥७॥ पुनरप्येनमीशेशितव्यतत्त्ववेदिनं वेदितव्यविशेषशोधनेन च विशिष्टि- स पर्यगाच्छुक्रमकायमत्रणमनाविरं शुद्धमपापविद्धम् । कबिर्मनीपी परिभूःवयंभूर्याधातभ्यतोऽन्य्यदधाच्छा- श्वतीभ्यासमाभ्यः॥८॥ इति। सः सर्वभूतान्तरात्मभूतब्रह्मदर्शी पर्यगात् प्राप्नुयात् इत्यर्थः । 1. .. 'जानेन वा दर्शन ...' इति वौ, पाठः। 'शास्त्रजन्यज्ञाने वा तन्मूलोगसनात्मज्ञाने वा दर्शनवाचोयुतिः' इतु मायमिति सम्भा यते। दर्शनाचीयुक्तिः दर्शनवाचिपदप्रयोगः अनुपश्यत इति । 2. वी. के. श्री. 'बोधनेन'। 3. अप्राप्तत्वेन विधि. कल्पनीय इत्यमित्याह प्राप्नुयादित्यर्थ इति । “विद्यामृतमश्नुते' इत्यत्र प्राप्तिमरिष्यति। अत्र वनुवाद एवास्तु। न विधिः क्ल्प्य इत्यभिप्रेन्याह समाधीति ।

·मन्त्रः 8] ईशावास्योपनिषद्भाष्यम् 13 'ब्रह्मविदामोति पर'मिति न्यायात् । समाधिलब्धेनानुभावेन प्राप्तवा- निति सिद्धानुवादो वा। 'अत्र ब्रह्म समश्नुते' इतियत् । शुक्रम् , अवदातं स्वप्रकाशरूपम् । अफायम् सर्वशरीरकमपि कर्मशरीररहितम् । अत एव अवणमनाविरं च। शुद्धम् अनामाताज्ञानादिदोषम्। अपाप- विद्धं अशानादिकार्यकारणभूतपुण्यरूपकर्मानालीढमित्यर्थः। 'न सुकृतं न दुष्कृत' मित्यारभ्य 'सर्वे पाप्मानोऽतो निवर्तन्ते' इति हि निगम्यते। एवमशेपहेयप्रत्यनीकः परमात्मा मुमुक्षोः प्राप्यः प्रापक उपास्यश्च स्यात् । स इत्युक्तं ब्रह्मविदं सर्वार्थदर्शित्वेन विशिननि-कविः कान्त- दर्शी। व्यासादिवत् परतत्त्वतहणयोधनानुगुणप्रबन्धनिर्मातेति वाऽर्थः । मनस ईशित्री भुद्धिमनीपा तद्वान् मनीपी, अभ्यासवैराग्याभ्या' निगृहीतान्तःकरण इत्यर्थः। परितो भयतीति परिभूः। विद्यान्तरयतः सर्वानतिक्रम्य वर्तते। कामक्रोधलोभादीन् दर्जयानरातीनभिभवतीति या। स्वयम्भूः वन्यनिरपेक्षसत्तामः, नित्यात्मस्वरूपदर्शीति यावत् । याथातथ्यतोऽर्थान् व्यवद्वधात् परमपुरपार्थतयुपायतद्विरोधिप्रभृतीन सर्वान् पदार्थान् यथावद्विविच्य हृदयेन धृतवान्। शाश्वतीभ्यः 1. 'शुक्र अवकाशप्रदातृरूपम्' इति ता. श्री. 2 अत्र कु. भा. "एवंरूपः परमात्मा प्राप्यः प्रापकः उपास्यश्च यस्य ते ब्रह्मविद विशिनष्टि-" [अत्र 'उपास्यश्च' इत्यस्य स्थाने "उपायश्च" इति कृ. गोश्री] एतदनुसारेण "उपास्यश्च यस्य तं स इत्युक्तं ब्रह्मविदं" इति वे. भा. पाठ कोळियालं स्वामिन इति प्रख्याताः श्रीरगरामानुजमुनयः अभ्यूहन्ते । 3. एतदनुरोधेन कविपदमात्रस्येयमवतारिवेति प्रतीयते । एतदभावे बू. भा. वत् उत्तरार्धस्य कृत्स्नस्यावतारिका भवितुमर्हति । प्रतिविशेषण सर्वार्थदर्शित्वप्रतीत्युप- पादनप्रयासोऽतिश्लिष्टः । श्रीरङ्गरामानुजमुनयस्तु 'सर्वार्थदर्शित्वादिना' इति पाठः स्यादिति । "कविः कान्तदर्शनो भवति" इति यास्कः। 12-13, 5. "अभ्यासवैराग्याभ्या तनिरोधः"। यो. सू. 1-12. 4.

·14 ईशावास्योपनिषद्भाध्यम् समाभ्यः यापब्रह्ममाप्ति सर्वप्रत्यूहशमनार्थमिति भारः। यद्वा प्रथमान्तं च द्वितीयान्तं च परजातं प्रमात् परारात्मविषयतया व्याख्येयम् । तदा शुगमित्यादिक सोपाधिविनिर्मुक्तपरिशुद्धीरपरम्। तमपि च सः परमात्मा पर्यगात् परितो व्याप्य स्थितः। फरिरित्यादिकं सुगमम्। याथातथ्यत इत्यादि। अर्थान् कार्यपदार्थान् शाश्वतीभ्यः समाभ्यः याद्विलयमवस्थातुं याथातथ्यतो व्यदधात् न पुनरैन्द्रजालिमपत् केवलं प्रकाशितवान् ॥८॥ 1 एवं विचित्रशक्तिपरमात्मविप पर्माङ्गियां विद्यामुपदिदयानन्तरं केवल कर्मावलम्बिन. केवर विद्यावलम्बिनध निन्दन् वर्णाश्रमधर्मानु. गृहीतया विद्ययैव निश्रेयसायातिमाह- अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । इत्यादिना'। ये भोगेश्वर्यप्रसता । विद्यां कर्म , झानविधुरर्ममानम्। 'अविद्या कर्मसंज्ञाऽन्या तृतीया शक्तिरिष्यते । इति हि स्मर्यते। उपासते एकान्तमनसोऽनुतिष्ठन्तीत्यर्थः। अन्ध अति- गाढम् तम अज्ञानम्। निसर्गाभिपङ्गानान्तरीयकं तमो वा। केरल कर्मनिरताना दुःसानुवृत्तिमधीयते चार्वणिः- "लवा होने अदृढा यज्ञरूपा अष्टादशोक्तमवर येपु म। एतच्छ्रेयो येऽभिनन्दन्ति भूहा जरामृत्यू ते पुनरेवापियन्ति' ॥ इति। ततो भूय इव ते तमो य उ विद्यायां रताः ॥९॥ कर्ममाननिष्ठमाप्यादन्धतमसादधिकं तमः खाधिकारोचितमपरित्यागेन 1. श्लोक्त्रयेणेत्यर्थ ।

·मत्र 10] ईशावास्योपनिषद्भाष्यम् 15 विद्यामाने रता प्रविशन्ति। इवेशव्दस्तमस इयत्ताया दुर्घहत्व द्योत यति। उकार उत्तरपदेनान्वेतव्य 'विद्यायामेव रता इति ॥९॥ किं तर्हि मोक्षसाधनमित्यनाह- अन्यदेवाहुविंद्ययाऽन्यदाहुरविद्यया । इति। अन व्यत्ययानुशासननात्पञ्चम्यर्थं तृतीया, अन्यशब्दानन्वयात् । अन्यदेवाह संभवादिति वक्ष्यमाणसारूप्याच्च। केवलकर्मण कर्मनिर पेक्षविद्यातश्चान्यन्मोक्षसाधनमित्युक्त भवति । आहु पूर्वाचार्या इति शेष.। ओचित्यात्'। उपनिपद इति वा। पूर्वपूर्व संप्रदायसिद्धोऽ स्माकमयमर्थ इत्याह- इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १० ॥ 'अम 3 अवेत य अन्विततया क्षेतय | 'वी गतिप्रातिप्रजनका त्यसनरसादनेषु' इत्यत्र प्रश्लिष्ट ईधातु असनार्थक सर्मक इह त यान्त प्रयुक्त । 2 क मा “यथाश्रुतेऽन्यशब्दान वयात्"। एव वा भा यम् । शब्देना वयात्' इति वेति भाति । "अन्यदेवाहुर्विद्याया अन्यदाहुरविद्याया " इति पञ्चम्यन्ततयैव माध्य न्दिनसहितापाठाच्वेत्यनुक्तसमुच्चये चकार । 4 आचार्याद्विदिताया एव विद्याया साधिष्ठत्व आचार्यवचनस्यैव एवमाद रेणोदाहार्यत्व च 'आचार्या ' इति शेषपूरणे औचित्यम् । 'उपनिषद ' इत्यत्र तु खतत्रवक्तत्वसम्भा । उपस्थितत्वमित्यपि सुवचन मिति श्रीरङ्गरामानुजमुनय । औचित्यात्' इत्येतदुत्तरावित पठन्ति “औचित्यादुपनिषद इति वा" इति। 5 आहुरित्यनेन स्वाभिप्राय केवल ते प्राकाशयन्निति न मन्तयम् । ते हि तत् न विवक्षिरे विविध उपदिशति स्म । व्यारयातवन्त । नतु स्वय स्वातत्र्येण निर्धार्य कथितवन्त । ' इति । तथाचेत् 'धीराणामिति बहुवचन तात्पर्ये कटाक्ष। 'बहुभ्य श्रोतव्यम्' इत्येतदनुसारेण विभिन्नसम्प्रदायनिष्ठान् अत्र कृ ता पाठ 'सर्वसम्प्रदाय ·16 ईशावास्योपनिषद्भाध्यम् ये पूर्वाचार्याः 'नः प्रणिपातादिभिः सम्यगुपसन्नानामसाकम्। तत् मोक्षसाधनम् । विचचक्षिरे विविच्योपादिक्षन् । तेषां धीराणां परमात्मध्यानपराणां वचनमित्यध्याहार्यम् । नटस्य शृणोतीतिरद्वा कथंचित् पञ्चम्यर्थे पष्ठी। इति शुश्रुम एवंप्रकार मधीम। ब्रह्मविद्याया दुरवगाहत्वेन निश्शेषग्रहणाशक्यत्वाभिप्रायोऽन लिइत्तमः ॥ १० ॥ अन्यदिति संग्रहेणोक्तं विवृणोति-- विद्यां चाविद्यां च यस्तद्वेदोभयं सह । इति। यः यथावस्थितोपदेशवान् । विद्यां परमात्मोपासनरूपाम् । अविद्यां तदङ्गभूतकर्मात्मकां च। एतदुभयं परस्परविरोधप्रसङ्गरहितम्। सह वेद अगागिनोरनुष्ठेयत्यसाम्यादुभयं सह वेदेत्यविशेषेण वेदनीय- न पुनहेयोपादेययोः ज्ञातव्यत्यसाम्यात् । पूर्व विद्याया तोक्तिः । चहून धीरान् प्रणिपत्योपसद्य चयमप्राश्म । सचे ते एवमवोचम् । सर्वेभ्यस्तेभ्यो वयमेव भीष्मेति। 1. 'ना' इति स्वात्मनिर्देशिन. प्रकृताचार्यानपेक्ष्य पूर्वत्वम् | ‘मा गृध. इति सम्बोध्यस्य शिष्यस्य प्राचार्या. इह पूर्वाचार्या इत्युक्ताः। कृ. अन 'नः' इति अस्माकम्' इति च न दृश्यते। 2. अध्याहारपक्षे 'अन्याद्विद्यया' इत्यरूपमित्यर्थः । पक्षान्तरे तच्छन्द- वाच्यं मोक्षसाधन कर्मकारकम्। तत् एवंप्रकार रेवर विद्यान्यत्वकेवलाविद्यान्यत्व- रूपप्रकार विशिष्टमी मेति। 3. भूतानद्यतनपरोक्षरूपे लिडर्थत्रये आद्ययोयोरन नास्ति बाधः । तृतीयस्य तु, भरणस्य श्रोतृपरोक्षत्वासमवेन बाधात् निश्शेषग्रहणानहगिषयवत्त्व लक्षणीयमिति- भावः । 'विचचश्चिरे' इत्यत्रापि इदमभिप्रायपणन सङ्गतमिति भाति ।

·मन 11] ईशावास्योपनिषद्भाष्यम् 17 1 निन्दनात्तदोचित्यमिति चेत् तर्हि विद्याया अपि निन्दिततया' हेयद्वय समुच्चयोक्तिप्रसङ्गः । तथा सत्युत्तरवाक्यमपि विघटते- अनिद्यया मृत्यु तीर्त्या विद्ययाऽमृतमश्नुते ॥ ११ ॥ इति। अयमर्थ -अविद्यया विद्याङ्गतया चोदितर्मणा मृत्यु झान सङ्कोचरूप'मृत्युहेतु' प्राक्तनकर्म। तीर्ला निरवशेषमुल्लघ्य । विद्यया पूर्वोचपरमात्मानुदर्शनरूपया। अमृतमश्नुते 'एतदमृतमभयमेतद्रह्म' इत्यादिपु सर्वदोषरहितत्वेन प्रतीत परमात्मानमाप्नोतीत्यर्थ । अत्रामृत शब्दस्य मोक्षपरत्वेपि न पुनरुक्तिः । मृत्यु तीत्वत्यस्योपायविरोधितरण परत्वात् । अमृतमश्नुत इति प्राप्तिविरोधिनिवृत्तिलाभोक्ते । अन 'अविद्यया मृत्यु प्राप्य स्थित' व्याचाक्षाणा निर्गध पदवाक्यस्वारस्य मुपवृहण च प्रस्मृत्य स्वाविद्यया स्यमेव मृत्यु प्राप्य स्थिता । अय वी पाठ । अन्यत्र सर्वत्र 'निन्दिताया। तत्र 'विद्याया अपि निन्दिताया हेयद्वयसमुच्चयेन तद्विशिष्टा या उक्ति तत्प्रसङ्ग' इति कथञ्चिद वयो वाच्य । 2 अय कृ पाठ । अन्यत्र 'अविद्यया' इति नास्ति। 3 अय वी पाठ । अन्यत्र ज्ञानसकोचरूप' इति पृथक्पदत्वेन । 'ज्ञानसकोचरूपमृत्युहेतु' इत्यत्र पाठान्तरेण भा यमिति भाति । यथाश्रुते अविद्याया संसारधनहेतुत्वप्रतीते ! 'मृत्यु विद्योत्पत्तिपतिद धरभूत पुण्यपापरूप प्राक्तन कम तीा निरवशेषमुन्वय" इति क् भा पाठ । श्रीभाष्ये च लघुसिद्धाते-'अविद्यया क्मणा मृयु ज्ञानोत्पत्तिविरोधि प्राचीन कर्म" इति। 'ज्ञानमिहोपासनात्मकम् । तस्य सङ्कोच अहरहराधेयातिशयराहित्यम् । तपस्य मृत्योर्हेतु | ज्ञानोत्रत्तिविरोध्येव कर्मेह ज्ञानानिष्पत्तिहेतुत्वनोक्त इत्यैकार्य मेवेति श्रीरङ्गरामानुजमुनय । 5 तरति श्रुत्या लवनस्य याचा । लक्षणा तु 'व्याकरण तीर्ण ' 'वेदान्त तरति' इत्यादौ प्राप्ते । कृत्स्नाध्ययनप्रतिपत्तये द्वि तत्र रखनवाची शब्दो गौतयैव न च मुरयार्यसम्भव लामिकाय परिग्रह उचित इति पदस्वारस्थम् । व्याकरणवेदान्तादिरूपोपादेयवाचिपदसममियाहारेण तत्र प्राप्त्यथत्वम् । अत्र तु हेयार्थमृत्युपदसमभि याहागत् द्धनार्थत्वमेवोचितमिति वाक्यस्वारस्यम् । 4 मयुरते। ऐव ·18 ईशावास्योपनिषद्भाध्यम् एतदेव'वाक्यमनुसंहितं वेप्णवे पुराणे- 'इयाज सोऽपि मुसहून् यज्ञान ज्ञानन्यपाश्रयः । ब्रह्मविद्यामधिष्ठाय तनु मृत्युमविद्यया॥' इति। इह त्वविद्याशब्द प्रकरणादौचित्याञ्च विद्याङ्गकर्मविषय इत्यभाषि भाप्यकार: 'अगाविद्याशब्दाभिहित वर्णाश्रमविहित कर्म" इति , 'मृत्यु तरणोपायतया प्रतीताऽविद्या विद्येतरद्विहितं कमर' इति च। विद्या पर्युदस्यनयमविद्याशब्द क्षनियादिविषयात्राह्मणशब्दादिवदासन्नतद- नन्तरवृत्तिरङ्गकर्मविषय इति भार । एव 'तपो विद्या च विप्रस्य निश्श्रेयसकाराउभी। तपसा कल्मप हन्ति विद्ययाऽमृतमश्नुते॥' इत्याधुपहणान्यपि सुसङ्गतानि भवेयु । ये पुनरिह विद्यार्माख्यसाधनद्वयसमुच्चयं मृत्युतरणामृतत्व प्राप्तिरूपसाध्यद्वित्व च वर्णयन्ति, तेपा फर्मशानयोजागिभायं विद्ययैय मृत्युतरणं च व्यक्त प्रतिपादयद्भिः श्रुतिस्मृतिसूनगणैर्यथाभाप्यमुत्तर देयम्। विषम समुच्चयमादेऽपि यथाभाग सन्निपत्योपकारकत्वसम्भये गत्यन्तरगमनिका नीतिविद्धिन सम्मन्यते ॥११॥ तदेवमुपास्यं परमात्मतत्व साङ्गतदुपासनरूपं च परमहित परम- पुरुषार्थपर्यन्तमुपदिश्य अनन्तर निभि श्लोकै प्रतिरन्धनिवृत्तिपर- 'उमय सह' इत्युभपत्र तात्पर्ये प्रतीयमाने एकत्रानुवादत्वाभ्युनगम स्थित इत्यध्याहारश्च दाप । एतदभावे स्वारस्य रशिन भवति । प्रस्मृत्य विस्मृत्य। किं तदुपबृहण यत् प्रस्मृतमित्यत्राह एतदेवेति । 2 श्र भाष्ये जिअ रघुसिद्धान्ते । 3 वैषम्पमानिभावेन । एकमनम् इतरदहोति । 4. अयमेव सर्वत्र पाठ 1 "अहरहरम्यााधेयातिगये याद्यक्तरीत्या ययाश स्पर्ष " इति श्रीरङ्गणमानुजमुनय ।

·ईशावास्योपनिषदाप्यम् 19 महानुभयम्पयोः फलपणोः ममुचित्यानुसन्धान विद्यागत्वेनोपादेय. मित्युच्यते । तत्र प्रथममेरमाणानुसंधानं निन्दति- यन्धं तमः प्रविशन्ति येऽयम्भूतिमुपासते । ततो भूय इस ते तमो य उ सम्भूत्यां रताः ।। १२ ।। इनि । 'एतमितः प्रेत्याभिसम्भपितास्मि' 'धून्या गरीरमरुतं कृतात्मा मसलोरमभिमभवानी न्यादिपु प्राममाप्तिम्पा सम्भूतिरक्ता। तां पर्यु- दम्पमयमसम्भूतिशम्दः तदामाप्रतिबन्धविनाशमभिधत्ते। 'सम्भूति घ विनाश च' इत्यपि नन्तरमुच्यते । न चाप्रासम्भूतिशब्देन सम्भूतैरनुत्पत्तिविनाशो था प्रनिपाद्यः, अमृतप्राप्तिहेतुतयोक्तायाः संभूतः प्रागभारस्य प्रध्यमस्य या मृत्युनरणहेतुत्वेन यस्तुमयुक्तत्वात्। अप्रापि तरतः प्राप्तिवचनत्यं पूर्ववत् प्रतिक्षेप्यम् ॥ १२ ॥ अन्यदेवाहः मम्भवादन्यदाहुरसम्भवात् । इति शुश्रुम धीराणां ये नन्तद्विचचक्षिरे ॥१३॥ इति । अप तच्छन्दः समुशित्यानुसन्धेयतया वक्ष्यमाणद्वितयं यति॥१३॥ अप्राप्यन्यदित्युक्तं विवृण्वन् विद्यागमुभयानुसन्धानमाह- सम्भूतिं च विनाशं च यस्तद्वेदोभयं सह । इति । तस्यैव फलप्रदर्शनेनापश्यतव्यता स्थापयति विनाशेन मृत्यु तीवी सम्भूत्याऽमृतमश्नुते ॥ १४ ॥ इति। अनुसन्धीयमानेन विनाशेन प्रतिवन्धमपोट सम्भूत्यानुसन्धीय- मानया व प्रामरेनि। सम्भूतिरिनाशानुसन्धानरूपेऽङ्गे स्तुत्यर्थ यथो. चितमगिफलनिर्देश.। यद्वा विनाशेन मृत्यु तीत्वति पूर्वोक्तसरूपशब्दे विरूपार्थपरिहाराय विनाशशब्देन मानदम्मादीनां, हिंसास्तेयादीनां 1. वी. 'अनन्तरमेवोच्यते।

·20 ईशावास्योपनिषद्भाध्यम् यहिर्मुसन्द्रियवृत्तीनां च विनाशो विरक्षितः। अतो विरुद्ध निवृत्ति- रूपागसेवनेन समाधिविरोधिपापमपाल्य समाधिनिप्पत्तिरूपतह्म- सम्भूत्या तदेवानुते। अन सम्भूतिविनाशशब्दाभ्यां सृष्टिप्रलयादि- विपक्षयामृत्युतरणामृतमाप्तिरूपफलविभागवचनस्यौचित्यलयोऽपि नोप- लभ्यते ॥१४॥ जथैवं फलपर्यन्तसाङ्गब्रह्मविद्यानि'टस्यानुसन्धेया मन्ना उप- दिश्यन्ने। तेषु च पूपाविशन्दा सर्पगाच्यं परमात्मानुसन्दधतां तत्तद्देवताप्रणाड्या' साक्षाद्वा'तत्पर्यन्ता । अन हि यमसूर्यादिशब्दाना- मेपरिषयत्वं स्वरसारगत तथा सत्येवोपपद्यते। तर प्रथमेन मन्त्रण पूपशब्दविवक्षितं भगवन्त प्रति प्रस्तुतां समाधिप्रतिबन्धनिवृत्ति प्रार्थयते- हिरण्मयेन पारेण मत्यस्यापिहितं मुसम् । तत् त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥ १५ ॥ इति। सत्यशब्दोऽन जीरपरः। 'सत्यं चानृतं च सत्यमभवत् ' 'अथ नामधेयं सत्यम्य सत्यं प्राणा यै सत्यं तेपामेर सत्यम्' इत्यादिपु जीरेऽपि तन्प्रयोगात् । तम्य मुसं अनेकेन्द्रियारष्टम्मतया मुसमदस्थित मन हिरण्मयेन पात्रेणापिहितम् रागात्मस्तया हिरण्मयसदृशेन रजो मयेन पायेण परमात्मविषयवृत्तिप्रतिरोधोन छादितम्। हदि निहिते परमामविषये निरुद्धवृत्तिपमित्यर्थ. । रज पथनं तमसोऽप्युपलक्षणम् । हिरण्मयशदेन फर्माधीनमोग्यवर्गमदर्शनम्। तत् जीयम्य मुजस्थानीय मन । पूरन् आधितपोषणस्यभार। अपाणु निरस्तपिघानं पुर। 1. अपघी पाट'। अन्यत्र 'सानमानियम्य' इति । अप मारवान्वय दिए। 2. स्यगन्दशनम्। 3. चीयनुसन्याटियामशेतन्यायात् । 1-1-32 +. 'हायरपशिर्ष जेमिनि ' इति न्यायात् । 1-2-29.

·मन 16] ईशयास्योपनिषद्माष्यम् 21 कस्य हेतो। सत्यधर्माय दृष्टये सत्यस्य जीवस्य धर्मभूताय पूक्ति ब्रह्मानुभवदर्शनायेत्यर्थ ॥१५॥ पुनरपि तया दृष्टया द्रष्टव्य विशिंपन् दृष्टया गुणमभ्यर्थयते- पूपन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजः । यत्ते रूप कल्याणतम तत्ते पश्यामि योऽसानसौ पुरुष- स्सोऽहमस्मि ॥ १६॥ इति। एक अद्वितीयातीन्द्रियदए । यम सर्वान्तर्यामिन् । सूर्य स्वभक्त चुदीना सुष्टु प्रेरक । प्राजापत्य प्रजापतिप्रसूतस्य सर्वस्यान्तर्यामिन् । अविवक्षितप्रत्ययार्थी या प्राजापत्यशब्द । प्रजाना पत इत्यर्थ । व्यह रश्मीन समूह तेज स्वस्वरूपप्रकाशानोपयिकान् स्योप्रहरश्मीन व्यपोह प्रभात्मक च तेज समूहीर। यत् आदित्यवर्णमित्यादिप्रसिद्धम् सयभ्य कल्याणेभ्योऽतिशयितझल्याण शुभाश्रयभूत ते दिव्य रूप तत् पश्यामि । अत्र वर्तमानव्यपदेश उत्तरवाक्यवत् तात्कालिकानुसंधा नानुवाद । प्रार्थनामारणानुरोधे तु व्यत्ययेन पश्येयमिति लिडर्था 'ग्राह्य इत्यपुनरक्तिस्तदासाधारण्यशापनार्थम्। सदा पश्यामीति या निरुपाधिकदोपत्यानुगुणोति" अथान्तरात्मनोऽहग्रहेणानुसधानमाह एकत्वमनुपश्यत ' इत्यत्रोक्तब्रह्मानुभवरूपदर्शनाय । अय ता पाठ । अयत्र 'प्रकशनीपयिकान् । अत्रानव स्फुर कू भा भवदीयदि यरूपप्रदर्शनानुपयुक्तवान् स्वोमरश्मीन यूह यपोह विगमयेत्यर्थ ।" 3 अय चिह्नितो भाग की वर्ज सर्वत्र एव पठ्यते । अनन्वय स्फुट । 'ग्राह्य | सदा पश्यामीति वा निरुपाधिशेषत्वानुगुणोक्ति । त इति पुनरुक्तिस्तदसाधारण्यज्ञापनार्थम् ' । इति पाठो भवितुमर्हतीति भाति । वी पुन ग्राह्य । ते इत्यस्य पुनरुक्ति तदसादारण्यज्ञापनार्मम् । त्वदर्थ सदा पश्यामीति वा निरुपाधिक्शेषत्वानुगुणोति" इति पाठ निवेशयति । पुन शोधनिकायाम्- । 2 ·22 ईशावास्योपनिषद्भाष्यम् 'योसायसौ पुरुषः सोऽहमस्मि' इति। वीप्साऽत्यादरव्यञ्जनार्था। यद्वा 'योसावतीन्द्रियग्राह्यः सूक्ष्मोव्यक्तस्सनातनः। सर्वभूतमयोऽचिन्त्यस्स एप स्वयमुद्वभौ॥' इत्यादिवाक्यच्छायया यत्तच्छब्दाभ्यामदःशब्दो विभज्यान्वेतव्यो। सर्यातीन्द्रियप्रमाणसिद्धत्वद्योतनाथी वा। पुरुषः पूर्णत्वपूर्वसत्वादि- गुणक' आदित्यवर्णविग्रहविशिएस्सर्ववेदपठितानन्यपरपुरुषसूक्तादि- प्रसिद्धो महापुरुषः। सोऽहमस्मि अहंशब्दोऽत्र जीवद्वारा तदन्तरात्म- पर्यन्तः । अत एवारसीत्यपि प्रत्यग्रपस्वविविशिष्टे परमात्मनि विधाम्यति। 'अस्मद्युत्तम' इत्येतावदेव ह्यनुशिष्टम्। न पुनरमच्छब्दस्य प्रत्यगात्म- द्वारा परमात्मपर्यन्ततायामुत्तमनिवृत्तिः। एवं तत्त्वमसीत्यादिप्यसि- शब्दो निर्वाह्यः । तत्रापि 'युप्मद्युपपदे समानाधिकरणे स्थानिन्यपि मध्यमः' इत्येतावदेव हि स्मर्यते। न तु युप्मच्छब्दस्य खाभिमुखचेतन- द्वारा तदन्तर्यामिपर्यन्तत्वे मध्यमनिवृत्तिः। लोके तु अहं त्वमस्मि; "अथरा 'तत्र वर्तमान यादेश उत्तरवाक्यवत् तात्कालिकानुवादः । सदा पश्यामोति वा निरुपाधिक्शेषत्वानुगुणोक्तिः । प्रार्थनाप्रकर- णानुरोधे तु व्यत्ययेन पश्येमिति लिडर्थो ग्राह्यः। ते इत्यस्य पुनरुक्तिस्तदसाधारण्यशापनार्था' इति पाठोस्तु ।" इत्याह। 'त्वदर्थ' इति तात्विरेन पाठेन भवितव्यम् । स लेसनदोषानुवृत्या अन्ते 'सदा' इति पठितः स्यात् । तस्मात् 'सदा' इत्यस्य स्थाने 'त्वदर्थ इति पठित्वा दर्शनमपि त्यदर्थमित्यर्यो प्रह्य इति श्रीरङ्गरामानुजमुनयः। 1. तात्रयंचन्द्रिका. 8-22-'पुरुषशब्दस्य परमात्मनि पुरिशयत्वपूर्णत्व- पूर्वसद्भावपुदानादिमिनिमित्त....' शाकर गीताभाष्यम् 8-22-'पुरुषः पुरिदायनात् पूर्णत्वाद्वा'। निरुतम्-'पुर पुरिगय इत्याचचीग्न्' I. 13. पुरुष. पुरिणाद पुरिशाय । 'पूरयते।' II. 3. सहस्रनामभाष्यम्-'पुरु बहु सनोति' ददाति ।

·मन्त्र 16] ईशावास्योपनिषद्भाष्यम् 23 त्वमहमसीत्याधुपचारेपूद्देश्यानुसारेण मध्यमोत्तमयोर्यवस्था। तद्ध दनापि व्यवस्थोपपद्यते। उद्देश्यविषययोरेवान युप्मदस्मच्छब्दयोरुप पदत्वेन सूनपदाभिप्रेतत्वात्। भाप्ये तु तत्त्वमसिनिरूपणावसरे 'नान किञ्चिदुद्दिश्य किमपि विधीयत' इत्युक्तिरप्राप्ताशनिपेधाभिप्राया व्यक्ता, उपसहारत्वोपपादनात्। ये पुनस्तत्त्वमसि, सोऽहमस्मीत्यादिपु कार्यकारणोपाध्याकार विधूननेन निर्विशेषस्वरूपैश्य वाक्यवेद्यमाहु , पामसिवदस्मिरपि खण्डक । श्रोतर्यनुसन्धातरि च युप्मदस्मदी हि परित्यक्ते। न ह्यसिना कश्चित्प्रतिवोधनीय , न च कश्चिदस्मिना विशिष्यानुसन्धेय । विधून नीयोपाधिविषयव्युत्पत्तिमच्छब्दसनिधिमानोपजीवनेन धचि मध्यमो तमसम्पत्तिरिति चेत्-ततो वरमपरित्यक्तप्रवृत्तिनिमित्तमस्माफ निर्वहण मनुसर्तुम् । सन्मानस्याशिनोंऽशद्वयविशिष्टताप्रतिपादन वदतामपि, 'सन्मानविवक्षायामत्र वाक्ये त्यमहम्भावायोगात्, त्वताऽहन्ताविशिष्ट सदिति विशिष्टविवक्षायामपि प्रथमपुरपोपनिपातप्रसङ्गात् , दृश्ययोश्च युप्मदस्मदर्थयोपिण्डाशे मणिक इव घटशरावाकारयो सदशभूतेश्वरा कारेऽपि समन्ययायोगात्, त्वमहमर्थयो सत्ताद्याकारस्य नित्यप्रति पनतया विशेपतोऽनिर्देश्यत्वादननुसन्धेयत्वाचन क्थचिदपि तत्त्वमसि सोहऽमस्सीत्यादेनिह शक्य । दृष्टिविधिस्तु मोक्षार्थविद्यासु चेदान्त' वादिना नाङ्गीक्रियते। यद्यप्यन 'त्य राजाऽसि, अह राजाऽस्मि' इत्यादिवत् तादधीन्याचपचारविवक्षया मध्यमोत्तमयो सामञ्जस्यम् । तथाऽपि लोकवेदयो चेतनपर्यन्तदेवमनुप्यादिव्यवहारन्यायेन जाति गुणशब्दगतिलाभात्तदुपेक्षा। नन्वेय पुरपारयास्वेतरामसामानाधि करण्यझेश परित्यज्य 'योसावसौ पुरुष सोऽहमसीति परिशुद्धस्वरूप - युष्मदस्मद्या स मात्रस्य वा विवक्षा, स्वन्ताऽहन्ताविशिष्टस्य सतो वा तद्विशिष्टस्य सदशभूतस्येश्वरस्य वा, त्वमहमर्थयोरेव वा इति चतुर्धा विकल्ममभिप्रत्य कमेण दूषयति स मानविवक्षायामित्यादिना। 2 वी 'वेदान्तवेदिना।

·24 ईशावास्योपनिषद्भाध्यम् मात्रानुसंधानपरमिदं वाक्यमस्तु। मैनम् । तत्त्वमसि, त्वं या अहमस्मि इत्यादिषु तदनुपपत्तेरनापि तत्समानन्यायतया तथैवाऽनुसन्धानस्यौ- चित्यात् । ब्रह्मात्मकोऽहमम्मि इति परविद्यागभूतस्यात्मानुसन्धान- परत्वेऽपि तच्छन्देन तादधीन्यादिकं लक्षणीय स्यात् ॥ १६॥ अनन्तरं तु परिशुद्धात्मस्वरूपमुच्यते-- वायुरनिलममृतम् इति। विद्यारमानुसारेण नन तन गन्तृत्वाद्वायुः। 'निलयनरहितत्वात् धचिदपि व्यवस्थितत्याभागवानिलम् । अमृतं नियमाणेऽपि देहसंताने स्वयममृतम् । इदं विजरत्वादीमप्युपलक्षणम् । परिशुद्धजीविपये प्रजापनिगम्ये 'विजरो विमृयुर्विशोक' इत्यादिसहपाठात् । 'वायुश्चान्तरिक्षं चैतदमृत मित्यादिपरामर्शाहाय्यादिशब्दानां भूत- द्वितीयविषयत्वं न शकुनीयम् । पूर्वापराभ्यामसङ्गतः। यद्यप्यमापां परमात्मविषयत्वं विशिष्टवृत्त्या योगतो या युज्यते, तथाऽपि वरमिह नभ्यरस्य देहभ्यानन्तरं वचनातद्यावृत्तप्रत्यगात्मपरत्वम्। प्राणविप. यत्वेऽप्यत्र मन्दं प्रयोजनम् । श्वेताश्यतरीयाश्च 'भोग्यभोस्तनियन्तृणां विरेचने भोक्तशब्दविरक्षितप्रत्यगात्मानममृतशब्देनामनन्ति- 'क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एमः' अन इति। 'क्षरं त्यविद्या एगृतं तु विद्या विद्याऽविधे ईशते यस्तु सोन्य.' इति च। एवं प्रत्यगात्मस्यरूपम्य न जायते म्रियते या विपश्चित्' इत्या- दिममिमगृतन्यमभिधाय क्षेत्राशरीरम्य मृतत्वमाश्यम्भावीत्याह- 1. पायसगिंग स्वरूरतो पिग्यापपर्यावनिम्यानरहितत्वात् देशदि. धरंगगमोगधिरन स्त्र मामि निपमेनायस्थानामाराम' इत्यर्थ । निलीया की हिमोरे अदनमुन्ने। अदानमा च नासो दिल्य इति । भवेतनम्माधारहनावे नियनरहितत्वमिति भीरगामानुजमुनय । 2. 'भगभग ·मन्त्रः 17] ईशावास्योपनिषद्भाष्यम् 50542 25 अथेदं भस्मान्तं शरीरम् । इति। प्रकृतादर्थादर्थान्तरविवक्षयाऽत्राथशब्दः । आत्मोत्क्रमणानन्त- र्यार्थी या। कर्मवश्यकात्य॑परोया। तथा च मर्यते- 'गङ्गायां सिकता धारास्तथा वर्षति वासवे। शक्या गणयितुं लोके न व्यतीताः पितामहाः'। इति। 'ब्रह्मादिपु प्रलीनेपु' इत्यादि च। इदमिति विशेषणमीश्वर- शरीराबेन नित्यत्वेन च प्रमाणासिद्धानां व्यवच्छेदार्थम् । भस्मान्तमिति संस्कारमात्रव्यञ्जकम्। 'कीटान्तत्वादेरन्यत्र प्रसिद्धस्योपलक्षणं वा। शरीरशन्दे व्युत्पत्तिनिमित्तानुसारे विशरणस्वभावत्वं गभ्यते। एवं 'भोक्ता भोग्यं प्रेरितारं च मत्वे ति क्रमेण चिदचिद्विवेक- मुक्त्या प्रेरितारं प्रकृतं महापुरुष प्रणवेनोपादत्ते- ओम् इति । यथाऽऽमनन्त्याथर्वणाः 'यः पुनरेतं निमानेण ओमित्येतेनैवाक्षरेण परं पुरुषमभिध्यायीत' इति। उक्तं च योगानुशासने 'क्लेशकर्मविपाका- शयरपरामृष्टः पुरुपविशेष ईश्वरः । स पूर्वेपामपि गुरुः कालेनानयच्छे- दात्। तस्य वाचकः प्रणव' इति । आह च सर्वशः 'ओमित्येवं सदा विप्राः पठध्वं ध्यात केशवम्' इति। स्वयं चागायत् 'ओमित्येकाक्षरं ब्रह्म व्याहरन् मामनुस्मरन्' इति। एवं सर्वत्र व्यम्। अथ ऋतुरूपिणं भगवन्तं भानयज्ञगोचरमभिमुखीकुचस्तदनुग्रह याचते- क्रतो स्मर कृतं म्मर इति। क्रतो ऋत्वात्मक। यथाह 'अहं ऋतुरहं यशः इति। 'यथा- 1. 'क्रिमिविड्भस्मसजित 'मिति श्रीभागरतप्रसिद्धयनुरोधेनारस्थाविशेष- विस्पष्ट बोधनमभिप्रेत्याह कीटेति । वी. च्याखानम् । - ·26 ईशावास्योपनिषद्भाष्यम् नतुरस्मिन् लोके पुरषो भवति तथेतः प्रेत्य भवति' 'स ऋतुं कुर्वीत' 'एयंक्रतुर्ह' इत्यादिष्यिवानापि प्रकरणादेव ऋतुशब्द उपासनपरो वा। तहगोचरे तु भगवति तच्छन्द उपचारात्। स्सर सानुग्रहया बुद्धया विपयाकुर। मेहपूर्णन मनसा यन्नः स्मरसि केशवे' तिवत्। उक्तं च भगयता 'स्थिते मनसी'त्यारभ्य, 'ततस्तं म्रियमाणं तु काठपापाणसन्निभम् । अहं स्मरामि मद्भक्तं नयामि परमां गतिम् ॥ इति। सर्वदा सर्वं साक्षात्कुर्वतः स्मर्तृन्यवचनमिह पूर्वकनप्रस्यवेक्षणाभि प्रायम्। कृतं स्मरेत्यनापि तथैव विवक्षा। मत्कृनं यत्किञ्चिदनुकूलमनु- सन्धाय इतस्त्वं मां रक्षेति भावः। एतावदन्तं त्वत्रतमानुकूल्य प्रनिसन्धाय त्वमेव शेषपूरणं युर्विनि या। स्मरन्ति हि 'जायमानं हि पुरुषम्' इत्यादि। स्वयमप्याह 'तेषां सततयुक्तानां' इत्यादि। क्रतो म्मर कृतं म्मर ॥१७॥ इत्यावृत्तिरतार्थे त्यरातिशयात् ॥ १७ ॥ पुनरप्यग्निशब्दवाच्यं भगरन्तं स्वापेक्षितं प्रापयेत्याह- अग्ने नय सुपथा राये अम्मान् विवानि देव वयुनानि विद्वान् । युयोध्यम्मज्जुहुराणमेनो भूयिष्ठां ते नमउक्ति विधेम ॥ १८॥ (इति।) अग्ने अग्निशरीरफ। 'यम्याग्निः शरीर'मित्यन्तर्यामिनाह्मणम्। 'माक्षादप्यविरोध जैमिनि रिति न्यायादग्रनयनादिगुणयुक्तेति या। नय प्रपतयेत्यर्थः । गुपया गोमनेन मागंण। प्रतिपेघस्परहितेनोपायेनेति यारन् । राये विद्यार्थशरीरसंरक्षणन्यदर्चनाद्यनुगुणाय धनाय । विद्यार्थप्रकरणानुगुण्यात्। पीनाम्' इति ता. पाट तथाऽपि तम्य रिशमेददुरवात् म मा अनुरोपेन अगर निरोशितोऽयमेर पट आदरणी । 'एतात्पर्यन्त' 'एकपा''एन' 'एतापने काल परिपाटे प्रेशा भाति । 2. अब यी व सर्वत्र गदः । तत्र तु महाप्रारगनुगुम्पान्' इति - ·मन्त्रः 18] ईशावास्योपनिषद्भाप्यम् 27 . अतस्करकरग्राह्यमराजकवशंवदम्। अदायादविभागाह धनमार्जय सुस्थिरम्' । 'अनन्त यत मे वित्तम्' इत्यादिपूक्तमलौकिकं धनमिह विवक्षितम् । एक एव मन्त्रः प्रकरणादिभिर्विशेषितस्ततदनुगुणमर्थं विप्रक्षतीति सम्यन्यायविदः। अस्मान् त्वदनन्यभावान अनन्यगतींच। विश्वानि देव वयुनानि विद्वान् । देव अरसदपेक्षितप्रदानानुरूपविचित्रक्रीडायुक्त। माया वयुनं ज्ञानमिति नैघण्टुकाः। अतो ज्ञानमुरीनोपायविशेपा इह वयुनशब्देन विवक्षिताः। सर्वान् तत्तदधिकारानुगुणान् चतुर्विध- पुरुषार्थोपायान् यथावद्विद्वान् त्वम् अविदुषोऽस्मान् नेतुमर्हसीति भावः। युयोध्यस्सज्जुहुराणम् बन्धनात्मकतया अचिन्त्यप्रकारकौटिल्य- वत्तया या बाधमानमित्यर्थः । एनः अकृत्यकरणकृत्याकरणादिरूपं त्वदनु- भयादिप्रतिवन्धकम् । अस्मतो युयोधि पृथकुरु विनाशयेत्यर्थः । भूयिष्ठां ते नमउक्ति विधेम 'अनन्यगति'रित्यादि'गुणैरावृत्तितश्च भूयसी 'नमउक्ति' ते विधमहे। व्यत्ययो हि यहुलमनुशिष्टः। नमउतरनु- पठित्वा "विद्यार्थप्ररणानुगुण्यदिति पाठो न पेशलः। श्रीपूरनारायणाभाष्य इव विद्याप्रकरणानुगुप्यादिति पाठश्चत् एतत्पूर्व यद्वेति वा अलौकिक वेत्युगरि वाकारो वा निवेश्यः।" इत्यभिहितम्। अत्र कु. भा. "राये विद्यार्थशरीर....धनायेत्यर्थः। अयमा 'अतस्पर.... सुस्थिरम्' 'अनन्तं ..वित्तम्' इत्यादिपूक्तं विपक्षितम् । विद्याप्रकरणानुगुण्यात्" इति । लोरिकालौकिकधनविषयतया व्याख्यानद्वयस्यात्र क्रियमाणत्वात् उत्तरवाक्ये कचित् यद्वेत्यादिना केनचित्यक्षान्तरत्ववोधरेन पदेन भा यमित्येतदसन्दिग्यम् । 'विद्यार्थप्रारणानुगुण्यत्' इति यथास्थितमपि तु पूर्वप्र हेनुतमा सनमयितुं शक्यमिति भाति । विद्यार्थ यत् प्रतिबन्धनिवृत्यादि तत्प्रकरण खेतत् 'हिरण्मयेन' इति मन्त्रा- दारम। तदानुगुण्यात् विद्यार्थशरीरमरशानुगुणाय धनायेति वक्त यम्, न तु स्वयं पुरुषार्यभूताय घनायेति' इति । 1. अत्र 'अन्यगतित्वादिगुणैः' इति, उत्तरत्र 'प्रसत्तुमर्हसा ति च भवितुमई- तीति भीरङ्गरामानुजमुनयः।

·28 ईशावास्योपनिषद्भाष्यम् वृतिं वा नाथं प्रति नाथते। 'नम इत्येय वादिन' इति हि मुक्तलक्षणा' अपि पुग्पा मोक्षध प्रतिपादिताः। मानसमायिफयोनमसोरभावेऽपि नमदशब्दमात्रेण प्रसत्तुमर्हतीन्युक्तिशब्दाभिप्रायः। एवं परतत्त्वतद्धि- भूतियोगतदुपासनतद्विदोषान संगृह्य संहितेयं समपूर्यत ॥ १८ ॥ व्यक्तान्यते याजिनां संहितान्ते व्यारयामित्थं वाजिवक्त्रप्रसादात् । वैश्वामित्रो विश्वमित्रं व्यतानीद् विद्वच्छात्रप्रीतये वेङ्कटेशः। अमेदं भोक्तणामथ च भविनामेन परतां तथा मेदामेदं जिनसुगतनीतिं च जगति। असम्पाद्यां मुनि भवभयमलीकं च पटता- मसायीत्यादिर्न फथमनुवारः प्रतिभटः ।। 1. अत्र कू भा. 'नम इत्येव वादिनः' इति हि मुक्तानामपि ल्क्षण मोक्षधर्म श्रुतम्' इति । एतदनुरोयेन "नम इत्येन वादिनः" इति हि मुक्तौ नमउक्तिलक्षणा अपि पुरुषा मोमध प्रतिपादिताः इति पाठेनान भुपितुं युक्तमिति भाति । 2. परतत्त्वतद्विभूतिम गहः प्रथमतोष्टमन्त्रात्मरे आदिमप्रकरणे । पथात् तदुपासनम्य तत्परतानपतदिगेषस्य च सहः पियाविद्याविषयसम्भूत्यसभूतिविषय- विदयात्मके अनन्तरपारणे। पुनरपि तदङ्गरूपमहः अनुसन्धेयमन्त्रचतुष्टयात्मके चरममारणे। सहिने चरमाध्यायरूपा। यद्वा चत्वारिंदशेन अनेन चरमेणाध्यायेन संगृ इयं वाजिसहिता ममपूर्यतेति । 3. तत्त्वहितपुरपानामुक्त विधानां अप निरूपणात् अन्याशान् तान् वदता सपा समुपनिषत् प्रतिान्याह-अमेदमिति। मेदामेटमित्यन्तेन चितिपय ईश्वर- विषय रिय उत्त. 1 जिनमुगतनीसिमिति अचिदिपयोगि। बादार्थानां मिथ्यात्व- विरुदपयोगादिहिं तनीति. । तृतीयगदेन पुरुषार्थ विषयो सिर्ययः षण्टन हितासियोध्यंतच प्रनिगदिन.॥ इति पवितानियमिन्य मर्पतन्त्रस्वतन्त्रम्य धीमढेघटनाथम्य येदान्ताचार्यभ्य गृतिपु ईशानाम्योपनिषदाप्यम्। पविताविससिंहाय पल्याणगुणमालिने । धामने येउटेशाय घेदान्तगुरये नमः ॥

·ISAVASYOPANISAD-BHASYA (TRANSLATION) (Benedictory verses) 1 We meditate on Vasudeva possessed of 1 multitude of pure and excellent qualities, by whom are being dwelt in all this conscient and unconscient' 2 The Iranscendent Purusa the Lord of all, of Innate greatness, the Inner Self of all beings, Himself (eternally) transcending all faults, the One object of all sciences (vidyas), the Presiding One of all actions, the Extinguisher of sin, Enjoyable by the freed, the Ready Means, shines at the of the Samhita of the Vājins' 3 (The Vedic passage) which is recited with 'All this is fit to be indwelt by the Lord' in the beginning 15 the instruction in the knowledge of Brahman given by the Guru to his disciple 4 All (actions) prescribed in the Samhită could be (utilized) on account of separate injunction, for knowledge, for pointing this out clearly is the addition of this (anuvaka) at the end of that (samhılä) 1 Verse 1 Anustub sloka metre 2 Mandakranta 3 Sloka metre 4 Sloka metre 2 The adjectives used by Sri Venkatanatha in respect of the Purusa mentioned in versc 16 have reference to mantras specified below respectively (1) Sarveśanah verse 1 (11) Sahajarnahıma, verse 4 and 5 (111) Sarvabhutantaratma, serse 6 and 7 (iv) Surván doşan svayam atipatan, verse 8 Ist half (v) Sarla vidyaika vedyah 8th verse 2nd half (v1) harmidhyaksah, serse I 1st half ·30 ISAVASYOPANIŞAD-BHASTA [Mantra 1 ISA VÄSYAM IDAM SARVAM YATKINCA JAGATYAM JAGAT TENA TYAKTENA BHUNJITHA MA GRDHAH KASYASVID DHANAM. Il'hatsoerer changeable is in this world all thes is fit to be induelt by the Lord With thal (world) renounced enjoy. Colet nol aryone's wealth THE BHASYA Therc (in the Upanisad) at the outset, for the saka of removing the illusion of independence and others (of the individual) who is the possession of material body, the teacher (keeping in mind this fact) declares the Nature, Existence, and Activity of all things to be under the control of the Lord. Idam: this, (that is) determined by the respective sources of knowledge as other than Iśvara, of the forms of intelligents and unintelligent. Išā: By the Lord. By the all-controlling Puruşottama' well-known as entirely different from the soul, in (the passages) “The knower and the ignorant the two unborn, the Lord and the nonlord" (Svel. Up. 1.9) and others. tāsyam: Fit to be pervaded is the meaning. Or such as could be made by Himself to dwell in Himself (v11) Kaluşadamanah verse 11 3rd quarter. (viii) Muktopabhogyah verse 11 4th quarter. (1x) Ko'pi and siddhopJyah, verse 15 and 16. 1. The theaning of the word is all-destiner. This word has a cross-reference to Bh. Gita. XV. 17, where it is equated with the Lord Isvara: "But other than these two is the highest Spirit called the Puruşottama, who enters into three worlds and upbears thera.

·Mantra 2] ISAVASYOPANISAD-BHASYA 31 who is the support of all' Thus the Smrti says "He everywhere (dwells), and in Him everything dwells Because of that is He called (parpathyate) by the leurned, Vasudeva" (Vis P I 11, 12) jagatām (is) the significator for other worlds also jagat The group of things of the form of the enjoyed (bhog ya) and enjoyers (souls), which changes into another state in nature and quality (respectively )? pat-kujica This qualification 'whatsover' is used in order to affirm that there is nothing whatsoever which has not Him as its Self (This is) elucidated (thus) "(They) say that the sense organs, sensorium, buddhi, sattva, brilliance, strength, courage, body and soul have Vāsudeva as their sells But (the objector says), according to the rule “Rrīdht (conventional meaning) overrules the Yoga (etymological meaning ", Isa herein mentioned may be Rudra, and further because there is no additional word (upapada) such as 'All' (which addition if it were present will affect the rudhi and it may then designate Viśnu well known as Sarvesvara) Not so (we reply) Since as in the case of the words Akāśa, Prāna and others used in the sense of the (original) cause (where the rudhi is annulled), so also 1 That is to say, He is the one being in whom all things dwell because He is their support asraya and adhara and who dwells in all things as their support, as in the examples of the body and the hub of the wheel 2 of Bhokla bhogyam preritaranta matra (Svet Up I 12) Prakrti modifies its nature and its qualities in evolution, whereas the souls undergo modification only in their dharmabhuta jnana 3 Untraced quotation ·> 32 ISAVASYOPANISAD-BHASYA [Mantra 1 here the rūdhi is annulled,' and since the quality of pervading all as well as being the support of all cannot belong to Rudra who is accepted (2) as not being the cause of all things and (11) as being bound by Karma on the strength of the passages such as "One only Nārāyana was existent, neither Brahma nor Isāna (Alahopanısad I) "I am still not frec from sin, grant me names (Satapata Brāhmāna) this word Isa must be accepted etymologically (jaugika) as referring to the Lord of all, of unlimited Lordship TVho is wellknown as possessing those qualities (of all-supportingness and all indwellingness and others Though on account of there being no mention (here of Isa) as already well known (as the primal cause), there is a difference in this case from that of Akāśa and other passages, yet because of its use in a quite contrary sense itself there is justification for the rejection of its conventional (rudhi) sense according to Aindra principle Nor is there here the principle of contextual allnessa (sarvatram adhikarikam, no such limitation being sccn 1 In some scriptural texts all things are declared to have originated from Akaśa Frana and others which nominally mean the gross elements, but what is meant by them are not these gross or subtle clements but the primal Indewe! ling Being in all This is indicated by the use of the phrasc like tai or ha roi Talo ta imuni bhutanı, serrani ha ca imani dhutanı atalad era samulpedrank (Ch Up I 1x 1) 2 Pur lim 111 112 There is a rk mantra addressed to Indra This is directed to be used with reference in Agni. This transference of an Indra rk to Agni is due to understanding the tests in an etymological sense as otherwise it will be meaninglesa 3 indusa I 1:1 Girl apatya ·Mantra I] ISAVASYOPANISAD-BHASYA 33 (If it be said that instead of one perpetual Alllord, we may have one Isvara stream, one All lord in one cosmic age and another in another age and so on, or else we may have several Iśvaras, rulers, at the same time and at all times eternally, but who divide their absolute lordship between themselves by limiting their power to specific regions, we reply) But the theories of Isvara stream and multiple Isvaras are rejected by a number of (scriptural) sources of right knowledge, which establish the Lord existing at all the three times (past, present and future) and destining all processes It is therefore right that this passage refers to Narayana alone who has lordship independent (of others) as the Lord who dwells in all (or rather in whom all can dwell) proclaimed in the passages "Him the protector of the world, the Lord of Sell” (Tart Närd XI 25) and others, Who is to be redeclared later on as 'Tosāvasau Purusah' (Isa 16), Who is determined as the parent of Brahma and Rudra by passages inexplicable otherwise (re, which cannot apply to any other god) Who is most famous as the all indwelling propeller (in the passages), 'This is the indwelling self of all beings, faultless, dweller in the highest sky, (divya), the shining one (deva), the One Narayana" (Sub Up VII) and others, and Who in the passages He is Brahma' and 'He is Siva' (Tail Nara, XI 26) is mentioned as the substance (vises ya) of Brahmă, Siva, Indra and others who are His attributes (vibhutif), as in the case of the world in the passage "This (world) is all Purusa Himself.” This is enough (of itſửiatron) of the objections of that person who does not know the pada teaching, the pada (Isa) in which there is no ·as 34 ISAVASYOPANISAD-BHASYA [Mantra 1 place at all for the conventional meaning (anyarudhı), and which is not a compound word In this manner having taught the seeker after liberation, the knowledge of (his) dependence on the Lord, he (the teacher) counsels living that has renunciation as its ornament TENA TYAN TENA BHUNJITHAH with that (world) renounced enjoy fena with that world which is mistaken enjoyable, tjaktenn renounced, because of the perception of its vorld's) being exceedingly full of faults, being one with that (world) renounced, ie, (being one that has renounced the world) bhuñzıthah enjoy, enjoy that group of unprohibited enjoyable (things) which is helpful in supporting the body, which is useful to Yoga' (this) is the import got (siddhyalı) from the nature of the instruction and from the context (arthaprakaranābhyām) Or else it might be construed thus Enjoy that which has been mentioned as the one in which all dwell, the supremely enjoyable (neralisaja blogja) (Brahman), through the means going to be taught (in the succeeding verses) kasya suid dhanam anyone's wealth, wealth belonging to a relative or non relative mā grdhah do not covet And Yama says to his scrvant beginning with (thc verse) “In the supreme friend " "That crooked mind, who is covetous of scalth, that human animal, is not Vasudeva's dcrotce " 1 Untraced quotation ·Mantra 2} ISAVASYOPANISAD-BHASYA 35 This renunciation of desire for wealth is to be taken to stand for renunciation of all things other than the supreme Self Thu, does the Smrti say "(He) who has attachment to the supreme Self and detachment from the non-supreme Self”! II (Now the teacher) says that he, who has learnt as taught in the previous versc (evam vidusah) has to perform the routine and occasional (obligatory prescribed) work? characterised by renunciation of attachment to fruits and agency and others throughout (his) life KURVANNEVEHA KARMANI JIIVISET SATAM SAMAH EVAM TVAYI NANYATHETO STI NA KARMA LIPYATE NARE 2 Thus (one) should desire to live a hundred years just per Jorming works Thus for thee (it) is not otherwise than this Works do not get smeared ozer man Jyivisel To show that even for the knower of Brahman living till the completion of this knowledge is desirable the desiderative suffix is used here Salam samah hundred years has reference to generality (prayika visaj um) 'Living a hundred years one should indeed perform works that accord with one's fitness At no 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, is said in the Vedanta Sutra "No, since there is no speciality" (III, iv 13) Another meaning contrary to the context (prakarana) is also 1 Untraced quotation 2 Mita namitike duties according to one s varna and drama not ·ecam 36 ISAVASYOPANISAD-BHASYA [Mantra 2 mentioned in the next sutra "For the sake of praise only (there is) permission” (III i 14) The Bhās ya (of Ramanuja) (runs thus) "The word vā (is used) for indicating delimitation (eva) Since the context (15) that of knowledge (of Brahman) taught in ‘All this (15) fit to be indwelt by the Lord ' for the sake of praising (knowledge), this is the permission for performing works always Because of the power (māhatyma) of knowledge, even one is performing works always, one is not stained by them in this manner knowledge is prarsed And the rest of the passage, "Thus for thee, it is not otherwise than this works do not get smeared over man" shows this alone fvay! for thee, who are ſit for Brahma vidya Thus alone is the thing (that is) to be practised, Ilo'ngatha nāsia (It) is not otherwise than this this is said negatively for the sake of confirming (the previous positive statement regarding doing works which are imperative throughout life) Now (if it be asked) will there not accruc bondage to the hnower of Brahman, since there is the performing of work, (the cacher) says Works do not get sinenred over man In the case of the man, the Brahman knowcr, under reference according to the "principle of separate injunction” (as taught in the sūtra) “But Agnihotra and others (arc to be performscd) for that purpose (of knowledge) alone, since that is (so) scen (in the Upanisads)" (IV , 16), actions do not become the causes of results such as sparga and others There is no possibility of a descriminating desireless man wittingly undertaking to do works as means to pleasures which are not uscful for knowledge and to forbidden works For (such of) those that ·Mantra 3] ISAVASYOPANIŞAD-BHAŞYA 37 may arise there will be the expiation (niskrti) according to his fitness, on the strength of the text: "If one is not free from bad conduct... ...(one will not attain Brahman)" (Katha-Up. II. 24). If it be said that as taught in the Tadadhigamādhikarana (V.S. IV. i. 13), Brahma-Vidyā is so powerful as to prevent any works from staining man, and therefore no expiation is needed, (we reply) but what is established in the case of those who practise Brahmavidyā is that the only sins which do not stain them are those which are performed inattentively (pramādıkānām). That he whose fitness (adhikāra) has been burnt by the fire of knowledge is not subject to the injunctions, mandatory and prohibitive, is a view that is not acceptable to the knowers of the Veda. III. For the sake of making one quickly take to the knowledge (hereinafter) to be imparted, he (the teacher) now says that falling into Naraka most assuredly happens to those who commit self murder, because their knowledge and actions become other than what they ought to be, due to their lacking the knowledge of the said nature and because of having desires for wealth: ASURYA NAMA TE LOKA ANDHENA TAMASAVRTAH TANS TE PRETYABHIGACCHANTI YE KECATMAHANO JANAH (There are) Those worlds known as asura permeated by Blinding darkness whitherto the soul-slayers, whoever they are resort on deporting ( from their bodies). Asurya: (the suffix) jal (is used) in the sense of *Those which belong to the Asuras; 'endurable by those of asuric nature' is the meaning.' 1. cf. Bh. Gita XVIII. 3 ·38 ISAVASYOPANISAD-BHASYA (Mantra 4 nāma the term of notoreity te lokāh there exist most frightening worlds named Naraka He further describes them thus andhena lamasavrlah permeated intense darkness 1 tan them, bereft of all light those self slayers pretya on departing from (their) then bodies abhigacchantı completely continuously attain Je ke ca any, divine or human being), such as brahmans or ksatriyas and others atmahanah the soul slayers, (that is) those who make themselves as if non existent, as said in the Upanisad "If one knows not Brahman, verily one becomes non existent " (Tait Up VI I) This through the destruction of the self (deha ghātamukhena), indicates the series of great sins (patakavarga)? janah those who take births--those who are in samsara' is the meaning IV The Ruler-principle (Išs ara tattvam) spolen of in a previous verse (Isa I) as the All supporter, is clearly described as having wonderful powers which arc suggested by contradictory terms as it were, thus ANZJAD EXAM VANASO JAVIO MAINAD DCVA APVUVAN PORVAMARŞAT TAD DHAVATO NYA VATYCTI TIŞTHAT TASVIY Iro MATARISVA DADHATI 1 of The use of the same phrase used by the secr in verses 153 9 and 12 ? The Covernment Oriental Miss Library Vius D 37 read यागतमुमेन पाकरों व मिदम् GO My Lib Mss R 3192 (c) देहप तमुमेन पायोग्राहियाम् 4 ·Mantra 4] ISAVASYOPANISAD-BHASYA 39 The one unmoving (yel) speedier than the mind Thal (which has) already oblained (all) the gods have not yet attained That standing overtakes others that run By that, air (Matarisvan) upbears the waters Anejat unmoving ekam The one, transcendent (pradhanam), or that which has no second being outside His controlling power or equal to Him manaso jariyah Having a speed greater than cven the speediest mind If it be said, that unmovingness and such specdi. ness cannot co exist, (we reply) Not so, becausc by recourse to intention (tātpary a) they can easily co exist Since all are always pervaded by Him there is un movingness, 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 thus Na clad derá apnudan purram assat Thıs (which lias) already obtained (all), all the gods have not yet attained deral gods, Hiranyagarbha (Brahma) and others na apnuran Hasc not all this time attained Thc embodied souls (ksetrajnos) whosc consciousness is obstructed by larma prior to their gaining that knowledge, do not attain it by their own intelligence, though it is infinite and therefore cternally ommpervasic Thcrcforç there is no contradiction here 1 To mare' means to reach a space in which it was not before But for a thing which is all persasive there annor be a space in which it was not before Therefore it is motionless ·40 ISAVASYOPANIŞAD-BHASYA [Mantra 4 Thus is it said in the Chāndogya 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 (Brahmaloka) (in deep sleep) but do not find it, for truly they are carried astray by what is false.'"I Tad dhāvato'nyān atyeti tişthat: As stated in the passages "He who is in the earth". '(He) who is in the self" (Byh. Up. V. vii. 7ff), 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. Thus it has been said: “Even flying like Garuda for 1,000,000 years, one, though having the speed of the mind, even then cannot reach the limit of the Cause.' The overtaking of those who run by those who are at any one place is not possible: This is (a case of) wonder. That there is something more wonderful is mentioned (next): Tasminnapo mālarisvā dadhāti : By It (supported), the air upbears the waters. The air which is in It, though void of hardness and others to enable it to prevent water (in form cloud) om falling), upbears water. That is to say, air being supported by the supreme Lord, the supporter of all, verily through His power supports water, clouds, stars plancts, starry bodies and others. Thus the Smſti says "Heaven, Alāsa with the Moon, Sun, stars, the 1. Trans, from Hume: Thirteen Principal Upanisads. 2. Ahir, Sam. "8 ·Mantra 5] ISAVASYOPANISAD-BHASYA 41 directions, carth, the great ocean, are being supported by the power of the great self, Vasudeva " (11h Bh Anu 154, 136) V Out of regard (for the subject matter, svara) (the teacher) in a different way teaches whit has been sard (in the previous verse) as "The one, unmoving, speedier than the mind" thus TAD TJATI TAD U NAIJATI TAD DORC TADVANTILE TADANTARASYA SARVASYA TAD U SARVASI ASYA BAHYATAH 5 That mares and that truly does not That u afar and that is also near That is inside all this that renly as outside all this Tat that, the perading principle ejalt, moscs through being fisicr tran the mind after the manner spoken of in the previous (verse) Moves as it were' is thic merning Tad u na ejate that same thing icrily does not move Tad dure tadu antıke thint is far and also near Hiving in view the difference between the ignorant and the rulcncd, cven the Infinite (Brahman) is described as far and 7 ncir Thus docs Szunika say "To those whose faces are turned 15 ny from Govinda, whose minds are atached to objects (of scnscs), co them, that Suprcmc Brahımın is further than thc fur, to those whose minds arc absorbed in Gound1, hrung renounced all objects one should know, that is near (Iis D'arma 99 14) A thing cın crist within something, but, at the same time, it cannot be outside it A thing can be outside but not within it (also) llere he mentions ·42 ISAVASYOPANISAD-BHASYA (Mantra 6 the distinction (of Iśvara) from both these kinds of things) "That (is) inside all this (and) that truly (15) outside all this > tat that, the transcendent omnipervasive Brahman spoken of already asja sarvasya of all things having variegated conscient and unconscient forms and determined by sources of right knowledge antar bhavatı dwells within, 'because there is no obstruction it exists without there being any limita tion of space' is the meaning That same thing exists also outside all thesc, that is, that exists both at places where finite objects are and at places where they are not That is clearly declared in the Tarttırıya beginning with the “Thousand beaded " the purpose of which is to determine that principle which has to be meditated upon in all the several sciences of the Transcendent (para vidya) thus “Whatever is in the world, scen or even heard, pervading all that both inside and outside Narayana stands' (Tart Nara 1)' VI Thus has been said that all things have Brahman as their self Next mentioned the immediate utility of having this knowledge YASTU SARVÄNI BHUTANI ATVIANI CVANUPASYATI SARVABHOTOSU CATHANAM TATO MA VIJUGUISATE 6 (Ile) 15 do sus all arolures in the self alone and the Self in all creaturis does not recoil from anything I or Satapatha Brah XIV 5 30 cf B Giu VI 29.30 ·Mantra 7] ISAVASYOPANISAD-BHASYA 43 eva yastu But who lu is used for the sake of indı. cating the extra-ordinariness with regard to the grcatness (mahima) of the knower of Brahman sarvānı bhutanı all creatures, from Brahmã down to the plants Atmanı In the Self Here the word 'self' refers to the all indwelling self because there is nothing to indicate limitation, and because of the context, and because of the nature of the thing (arthasvabharat) (described) alone The intention of the word 'alonc' 15, that even those things that are supported by the carth and others really reside in the supreme Lord through these elements anupasatt continuously clearly perceives sarvabhulesu ca aimanam by thesc words is intended pervasion alone, since they arc incapable of supporting Him (lit there can be no support to Him by them) (sah) 'He', the correlative of "who', has to be inscrted latah na vijugupsale All things having been perceived as having Brahman is their self, from nonc of them does he recoil, in the same way as he does not recoil from his own dependents Thic mcaning is, he scorns nothing VII Once again, strengthening (the abosc teaching) by means of (thic statement of) co-ordination, (he, the teacher) says that to perceive it thus leads to the immediate annihilation of sorrow TASVIN SIRVANI BHOTAVI ATVATI ADHOD VIJANATAII TATRA LO MOJIANI RISCOLA FLATVAVA\UPASI ATAH 7 ·44 ISAVASYOPANISAD-BHASYA [Mantra 7 IVhen for him who knows the self alone has become all creatures. Then for him perceiring oneness, where is there delusion or sorrow? jasmin. when, at the time of meditation vijānatah for him who knows distinctly by the method well taught (upadistena margena) the difference between the independent and the dependent entities with the help of the scriptures almā eda sarcání bhutanı abhit "The supreme Self itself has appeared as qualified by all' is the meaning. When the coordination between the world and Brahman is possible through the principle of relationship of body and soul according to common and scriptural usage as in 'I am a God' etc, the theories of badha' (sublation), upacãra? (secondary significance) and svarīparky a' (identity in nature) are to be rejected 1 Badha theory of samanadhikaranya nagates one of the terms as false In the examplc 'the thieſ is this pillar' the meaning is that there is no thief at all but that the pillar was mistaken for the thier The identity expressed by '18 negates the thref by affirming the pillar as the real In this kind of identuy then the world which appears as existing perceptibly has to be negated 2 Upacara (identity through secondary meaning), 'All this is the King', this means that all these are entirely depen. dent on the hing Though there is here a statement of Identity conveyed again by the word 's it only by recourse to secondary meaning we are enabled to make «ense out of that statement "All this is veroly tlie Brahmin" (sarcam khalordam Brahma) though it can be understood in this secondary way, yet it does not fully explain the implicit relation of identity 3 The substance-identity statupark) a) "The mud is the pot" 13 a statement or the oneness of substance between mud and pot This kind of identity is not capable of being applied and Braliman (1) Brahman would have to undergo change, and (ni the relationship between two incompatible subs. tanes as muuter and spirit is impossible 4 The fourth kind of co-ordination is based on the Sarira. Sarisi bhiva of V:sigldi alta ·Mantra 7] ISAVASYOPANISAD-BHASYA 45 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 kah sokah Where is there sorrow? There will arise no grief, even where there are deaths of children or the scizing away of kingdoms and others, becausc of the realization of the absence of ownership in all things which belong to the Transcendent this is the mcaning Thus (Janaka) says "Infinite indeed is my wealth of which nothing 13 mine If Mithila is burnt nothing mine is burnt” (X1h Bh cantı XVII 18) ekatvam anupasalah to one who perccuves the Oneness of that which has got all existence as its attri butes Obviously licre the use of the word 'one docs not connote that there are no other thungs (besides this), because therc is nothing to militate against anythung said at the beginning in "All this is fit for the indwelling by the Lord " (la I) as pervaded by the Lord, and becausc in both the cases of knowing and non Inowing that all differences uc illusor), ilic teacher could not have given this kind of instruction and others regarding such identity Nor docs this (eka) speal of the substance-identity (slarupaik, a) of thic mutually incompitable factors, becrusc in case there is the destruction of all contra dictions, there will occur confusion in the discrimını tion and others between onc s own theory and those of others The explanation of tic 'oneness' as belonging to Drılıman with its inribuies can be entertained, since it is in accord with all the sources of right Inowledge But it is better to talc it to mean tlic ·46 ISAVASYOPANISAD-BHASYA [Mantra 7 relation (of body and soul, sarıra sarı-bhäva)' which enables us to maintain the co-ordination stated above, because the term (ekatvam) oneness is used in the passage "The oneness of Rāma and Sugriva (Ramā- Jana Sund 35 51) and others, so as to mean some particular relation ? Even though these two verses may be construed so as to refer to the released soul, it is more appropriate (to say), in consonance with what has been said, that it means praise of the secker (mumuksu) Consequently, the word 'seeing' anupaśyatah is applied to such knowledge arising out of a study of scriptures or to that knowledge of meditation on the Highest) which arises through such study, in order to indicate its stric when it becomes most clear and distipct It cannot be doubted that the intuitive vision which results here as a fruit of the particular samādhi is that which is meant, since it is mentioned as the means (of libcration) It has been affirmed in the Sri Bhâsya that the word 'sccing' refers in all those passages 1 According to Višiştädvaita the coordination is explained in the following manner 'I am a god' (Drvo'ham) means that the dera (god) is the body (form or jalı) and 'I is the self which 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 inseparable relation between the body and the self that is stated When either of the terms as mentioned it means that implicity the other also is intimated 2 The ramanidhikaranya' between the world and the Brahman is one of the body and self Friendship sneha or love is also another instance of samanadhikaranga When we speak of the tinity or oneness of Rima and Sugriva, it is not substantial Identity that is intimated but oneness of love or reciprocal antence Dependence on the Lord and living for the Lord are type of co-ordination giving rise to the espressions of oneness or identity, or unity ·Mantra 8] ISAVASYOPANIŞAD-BHASYA 47 which counsel the means to realization to the meditation-knowledge (üpāsana-jñāna). 8 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 PARYAGAC CHUKRAM AKAYAM AVRANAN ASNAVIRAM SUDDHAM APAPAVIDDHAM KAVIR MANISI PARIBHOH SVAYAMBHOR YATHATATHVATORTHAN VYADADHAC CHASVATIBHYAH SAMABHYAH He allains the radiant, bodiless, soreless, stewless, pure, uninjured by sin. (he) seer, controllers of the mind, conqueror, independent, bears (in his mind) the real nolure of things for innumerable years Sah: He who sees Brahman the indwelling self of all beings. paryagāt : 'will attain' is the meaning, according to the principle enunciated in the text "He who knows Brahman attains the Transcendent (param)" (Tait Anand. I. 1.). Or else it is restatement of the fact that he has attained expericnce (anubhara) obtained by samadhi as in the case of the text) "One attains Brahman here (itself)" (Katha Up. II. ic. 14). fukram : purc, of the self-luminous form. otājam: though having all as His body, ct free from any harmic body. Therefore having no scars or muscles (arranam asnădiram). 1. Texts and Mss. give two types of readings: Gout. O.SI L. Mfiss. D. 319 and R.: 192 & SVOI Mss. read Jan. Ananda ress ed. reads area. Xavanitam Krishpamachariar's ed reads T.

·48 : ISAVASTOPANIŞAD-BHAŞYA [Mantra 8 fuddham: not even smelling of ignorance and other faults apāpaviddham: “That which is unaffected by karmas which are of the form of good and evil (pāpapunya) which are the causes of ignorance and others," this is the meaning, since the Upanisad beginning with the passage “Neither good actions (affect Him) closes with the word “All sin from Him recedes (Ch. Up. VIII. io. I). In this manner, the Supreme Self who is absolutely proof against evil (hez agūnas) is the One Who is to be attained, and Who leads one to the attainment, and Who is to be mcditated upon by the seeker (mumiiksu). The teacher describes the knower of Brahman as the "scer of all things". kavih : He who secs things transcending (all the sources of right knowledge) (krānta-darsi). Or else the mcaning may be 'One who lihc Vjāsa and others, is thc author of works that help teaching the Supreme and His excellenccs. manīsi: Buddhi, which controls thc mind is called manisā. Ile who possesses it is thc manisi. "He who through practices of yoga and renunciation has a controlled psychic organism, antahkarana' is thc meaning. paribhūh : (Ile) who is on all sides. He ulio surpasses all those who know other sciences (vidyās). 1. This is the reading according to all the available printed editions. But the commentary of Kuranisyanı suggests the following reading : EN EU pronto ·Mantra 8] ISAVASYOPANISAD-BHASYA 49 Or he who has subdued the enemies, namely desire, anger, miserliness and others difficult to conquer svayambhūh (He) whose existence is independent of anything else, that is to say, the seer of the form of the eternal Self Jāthatath yatah arthān vyadadhat has borne in bis mind all things by distinguishing them as they are in themselves namely, the supreme goil (parama purusärtka), the means of attaining 1, the obstacles to the attainment and others sāšvalıbhah samābhazh the intention of this is 'for the sale of getting rid of all obstacles till the Brahman attainment' Or else, the groups of words in the nominative and the accusative may be commented as referring respectively to the Supreme Self and the individual soul In which case, sukram pure and other words refer to the individual soul, which is purified and freed from all limitation (faults and sins)' Him also the Supreme Self (sah) surrounding on all sides (paryagat) exists kavih seer and other terms are easy to understand arthân created objects sāsvatsbhyah samabhyah in order that they may exist till their destruction 1 The individual soul is said to be purified when it shuffles off its karmic body TVhen there is no karinic body it is said to be bodiless and therefore it is without sores and muscles which arc incident on the karma results, in that state it has no ignorance and other fults It is then possessed of a body composed of luminous substance ·9 50 ISAVASYOPANISAD-BHASYA [Mantra 9 yathatathyatah dyadadhat really created not merely displayed like a magician IX After having thus given instruction in the knowledge that has works as its accessory regarding the Supreme being who has wonderful powers, then, censuring those who follow mere works and those who follow mere knowledge, (the teacher) teaches the attainment of the highest good resulting only from knowledge strengthened by duties of caste and stage (varnasrama) thus ANDHAM TAMAH PRAVISANTI IL VIDYAM UPASATE TATO BHOYA IVA TE TAMO YA U VIDYAYAM RATAH Into blinding darkness enter those who are devoted to non knowledge (works) into still greater darkness verily those who are attached to knowledge alone ye who are attached to enjoyments and powers avidyam karma works only, divested from knowledge, for it is stated by the Smrti "There is another power Avidya, having the name karma, which is counted as the third (Vis P VI v. 61) upasate perform with one pointed mind this is the meaning andhom very dense tamah ignorance, or else that darkness of Naraka which is unavoidable on account of strong attachment to the threefold ends (dharmarthakama) The continued experience of misery by those who are attached to mere works is mentioned by the Atharoanikas (Afund Up I 1 18) thus “The ships of sacrifice are surely unsteady in which is counselled the inferior karma as being » ·Mantra 10] ISAVASTOPANIŞAD-BHASTA 51 performed by eighteen agents (or as being taught in the eighteen smrtis).' Those ignorant persons who take delight in these as leading to bliss, fall into decay and death again and again." tālo bhūya iva le tamo ya u vidyāyām salāh: Those who are attached to knowicdge 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 mind. iva: Here the word 'iva', like, shows that it is difficult to know the depth of darkness. I, eva: alone, must be taken along with the succeeding word, thus: vidyājām eva ratâh: those who are attached to knowledge alone. X. What then is the means of liberation ? in answer to this (the teacher) declares: ANYAD EVAHUR VIDYAYA 'NYAD AHUR AVIDYAYA ITI SUSRUMA DHIRANAM YE NAS TAD VICACAKŞIRE 10 They say (the means of allernment) (1) quite different from knou ledge (and) they say (the means of attainment) (us) diffrent from non-knou ledge (works), This (statement) hare we heard from those suers u ho explained that clearly to us. Angad coa āhuh cidyasa anrad ühuh aridsaya; Here the meaning of the ablatiic is conicyed by the instru. mental casc, according to the rule (of grammar) which permits change (of cases cic.,) because (otherwise) there can be no connection with anya: different from, 1. cf. Doloparusah-teigt of Rangarimdauja whos interpre. tation has been followed bere, ·52 ISAVASYOPANISAD-BHASYA [Mantra 11 and because there is similarity with the word in the ablative case in the verse mentioned later (v 13) anyadevahuh sambhavat Here what is mentioned is that the means for the attainment of liberation are different from mere barma, and different from knowledge divested from all prescribed works ahuh say 'previous teachers' has to be added Or else 'the Upanisads', this (later) addition being (more) appropriate (The teacher) says "This meaning has come down to us from very ancient times tradı. tionally It sustuma dhırānām je nas tad vicacāksire Je who, the previous teachers nah to us who have approached (them) by prostrating (ourselves) and others : tal that, (that is the) means to liberation vicacaksıre taught distinctly (clearly) tesam dhırānām of those seers, who are attached to mcditation on the Supreme Self Here 'statement (oacanam) has to be added (to complete the sense) Or else, as in the passage 'One hears of the dancer' which means 'Hears from the dancer' the genetive can somehow be made to mean the ablative Il sufruma Thus have we heard the intention in using the first person perfect is that it is impossible to grasp Brahma-vidya completely, since it is difficult XI What has been mentioned briefly as different' he now explains thus VIDYIKCAVIDIANCA YAS TAD VLDOBHAYAM SAHA AVIDYAYA VRTYUM TIRTVA VIDYAYA MRTAM ASYUTE 11 1 cf Bh G IV 34 afritata AH 79 ·Mantra 11] ISAVASYOPANISAD--BHASYA 53 He who knows both knowledge and non-knowledge together By non knowledge crossing over death by the knowledge allains the immortal yah (He) who has received the true instruction vidyam knowledge that which is of the form of meditation on the Supreme Self avidyām ca and non-knowledge of the form of works subsidiary to that (knowledge) etad ubhayam both these which have no possability of opposition between each other. saha veda together knows Because of the necessity for both the main and the subsidiary being practised equally (anastheyatda sāmya), making no distinction (such as main and subsidiary) between them, it is said that they are to be known by the words "he should know them together", but not because that which has to be followed and that which ought to be rejected are to be equally known (jñātavjatoa-sāmjät) If it be said that because at first non-knowledge has been censured there is appropriateness in that (jñālavyalva samya) (then) it follows that there is the mention of this group of two rejectables, since knowledge has also been censured further if it be so, the succccding passage will not fit 19 (with this view). adidyajā mrlyum lortră ord;aā amrlam asnule By non knowledge crossing over death, by knowledge attains the immortal aridyāya • by the non-knowledge (works) prescribed by the scriptures as the subsidiary of knowledge! 1 142 ·54 ISAVASYOPANISAD-BHASYA [Mantra 11 mriyum death, the past karma that is the cause of death which consists in the construction of knowledge Irrlvă completely crossing over vidyayā bv the knowledge having the form of clear vision of the Supreme Self mentioned earlier (verse 6) amrlam asnule attains the Immortal (He) attains the Supreme Sell known as free from all faults in the passage "This is the Immortal, free from fear this is the Bralıman" (Ch Up IV xv I) and others this is the meaning Even in case the word 'amriam' is taken to mean freedom (moksa) (from death), there is no repetition (here), for crossing over death means the crossing over the obstacles to the means (of realization) (upayavirodhı), and "(He) attains freedom from death" declares the achievement of the disappearance of all obstacles to attainment (praplivirodhe nurttı labhokteh) Here those who interpret this to mean "One who cxists having attained death through ignorance", having forgotten the uncontradicted natural trend of words and passages and smrtis, through their own ignorance, by themselves having attained their death exist1 This very passage is kept in mind in the Visnu Purana (VI vi 12) (where it is stated) "He (Kešidhsaga), taking refuge in knowledge (arising from a study of scriptures) sccking knowledge of Brahman as fruit, for the sake of crossing over death through non knowledge (works), performed many sacrifices" 1 The purs apakya of this view has not been found ·Mantra 11] ISAVASYOPANISAD-BHASYA 55 Here it has been said by the Commentator on the Vedānta Sutras (Sri Rāmanuja) that according to the context and appropriateness the word avidyā (nonknowledge) refers to works which are subsidiary to knowledge "Here the meaning of the word avrdja is karma (works) prescribed for varnaśrama" and also klavidzā that is known to be the means of crossing over death, other than knowledge, is prescribed works alone (vrhutam karmawa)" The term 'avidya' (non-knowledge) which excludes Inowledge vidyā, having to mean that which is proximatc and next to it, like the words a brāmana and others which denote kstriyas and others, refers to works which are intimately related (to knowledge), this is the So the upabrhmanas such as “Both austerity (tapas) and knowledge make for a Brahman's ultimate happiness (nišśreyasa) By tapas he destroys his sin, (and) by knowledge he attains the Immortal (vidzajā amrlamašnute)" (Manu Smrti XII 104) harmonize (with our explanation) To those who describe that there are mentioned two conjoint means, knowledge and works, and that there are two goals, of the form of the crossing over death and the attainment of immortality,' one may accord a reply by referring to numerous sruti, smrti and sūtra passages which clearly enunciate the organic relation between action and knowledge as subsidiary and main, (and) the crossing over death through knowledge alone 1 This view of jñana karma samucchaya 19 that of the Yadava prakasa school intention ·56 ISAVASYOPANISAD--BHASYA (Mantra 11 In the doctrine of grouping of the unequals, vrsama-samuccayal also, where the sannpatja upakarahaldam is plausible according to their respective spheres, to seek any other explanation, is not accepted by the Laowers of the rules of interpretation XII After having thus taught that Supreme Being who should be meditated upon and the Supreme Good (hıla) which is of the form of the meditation on Him with its subsidiary (añga) upto the attainment of the Supreme End, it is now said by the three following verses that the combined meditation on the two fruitsteps of the form of getting rid of obstacles and the attainment of Brahman-experience (Brahmanubhava) 1 Visama samuccaa-vada and sama samuccaya pada are the two views regarding the relationship between karma and jnana, works and knowledge Che sama samuccaya rada holds that works and knowledge have not the Relationship of main and subsidiary, and that both arc cqually efficient in help ing attainment This view has been refuted because scriptures affirm that knowledge alone can make us attain liberation The dyama samuccaya rada on the other hand affirms that karme is subsidiary to knowledge Both Rimanuja and Bhaskara accept the vyama samuccaya rada But here arises the question as to how works can help knowledge The works become subsidiary to knowledge, and can help to create knowledge, that is to say through performance of prescribed duties, knowledge 13 engendered Thus it is sannipalya upakaraka ic, practically efficient in removing the obstacles to knowledge thus being uscful in contributing to knowledge itself as its subsidiary Thc other view is one of a rad upakaroka which liolds that the subsidiary helps the main at the time of maligation of fruits by directly bringing about results which are unseen, adrslu The second vicw is that of Bhaskara, whereas the first View is that of Ranin srand Venkatanatha cr APADEVI ed r Edgerton p 230 ·Mantra 12] ISAVASYOPANIŞAD-BHASYA 57 should be undertaken as subsidiary to Knowledgc. There at first (the teacher) censures the practice of meditation on one only thus: ANDHAM TAMAH PRAVIŠANTI YE'SAMBOTIM UPĂSATE TATO BHOYA IVA TE TAMO YA U SAMBHOTYAM RATXH 12 Into Blındıng Darkness enter those uho are devoted to Asambhuti. They into still greater darkness who are atlached to sambhutt. sambhirli asambhūli : In the passages "Departing from here I am going to commune with This" (Ch. Up. III. xiv. 4) (and) "Having shaken off tlic body, having fulfilled (all works) (kriālmā), I shall communc ctcrnally with the Brahman.world" (Ch. Up. VIII. xiii. 1) and others, mention is made of sambhūti as of the form of attainment of Brahman. The word asambhili excludes it (sambhult), (and) denotes the destruction (vināsa) of obstacles, which is proximate to it, sincc immediately after, is mentioned "sambhütiſca vinsam ca: communion and destruction": Here by the word 'asambhuli' is not mcant cither the non-origination of communion nor the destruction of it, since it is not correct to declarc pre-non cxistcucc or conscqucnt non-cvistence of sambhūti which is said to be the incans of attainment of Brahman, as the mcans of crossing over thic death, JIcre also (the view) that the root 'lo cross' means 'lo atain' is to be refuted as previously (v. 11), 3. Cr Venkaçanitha's Dress-Siddhanjana Josapariccheda p. 102 (mem el ) where wassera of seat.311 m-ant toeditation on the path of the Arcis, etc. afrinden ·58 ISAVASYOPANISAD-BHASYA (Mantra 14 ANYADEVAHUS SAMBHAVAD ANYADAHUR ASAMBHAVAT ITI SUSRUMA DHIRANAM YE NAS TAD VICACAKŞIRE 13 (The Frutt to be kept in mind in meditation ts) different cerily from SAMBHAVA, they say (the fruit to be kept in mind in meditation is) different from ASAMBHAVA they say This have we heard from the seers who explained that clearly to us Here the word 'that' (lad) indicates the two (fruitsteps) which will be declared presently as needing to be kept in mind conjointly SANIBHUTIVI CA VINASAM CA YAS TAD VEDOBHAYANG SAHA VINASENA MRTYỤM TIRTVA SAMBHOTYA MRTAM ASNUSTE 14 He who knows both SAALBHOTI and VINASA together by the VINAŚd crossing oper death, by the SAMBHOTI allains the IMMORTAL Here also explaining that which has been said by the phrase 'different from', (the teacher) now teaches the meditation on both vinasa and sambhült, which are subsidiary to knowledge He affirms the necessity of practising them by revealing their fruits thus by the oinasa attains the Immortal By the vinaša which is meditated upon, destroying the obstacles (to Brahman attainment), sambhuli, which is meditated upon, one attains Brahman The results of the map (knowledge) are stated here in respect of the subsidiary having the form of (conjoint) meditation of sambhuit and vinasa for the sake of praising (it) Or else, for the sake of avoiding any dissimilar interpretation of the passage “By dinasa crossing over death” which is similar to another passage already uttered (avidyaya mrt, um tirtoa) by the vinasa is intended the destruction of egoism and ·Mantra 15] ISAVASYOPANISAD-BHASYA 59 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, through the observance of the subsidiary of the form of the disappearance of obstacles, one attains Brahman verily by Brahma sambhnlı, which is of the form of perfection of samadhi Here to take sambhult and vinasa to mean original creation (srstr) and dissolution (pralaja), and then to say that here there is distinction between the fruits of the form of crossing over death and the attainment of immortality docs not seem in the least to be app priate XV Now the following mantras which have to be repeated by one, who is practising in this (pres cribed) manner the Brahma vidya along with its subsidiaries until the realisation of fruits, are taught In these (mantras) for those who deem the Supreme Self as the meaning of all (names) the words Pusan and others culminate in that (Self) through these respective gods or directly For here only if this bc so, the fact that Yama, Sury? and other words which self evideatly indicatc one and the same thing, will be correct There, by the first of thesc mantras, he prays to Him, the Lord who is meant by the word Pusan (nourisher) for the disappearance of the obstacles to samadhu mentioned ircady 1s en usa (destruction) thus HIRANVUOVA PITRENI SATYAS APIRIT NI MUNNI TIT TI U POSA IPIVRNU SITI ADUI IRVIAIA DRSTATE 13 ·60 ISAVASYOPANISAD-BHASYA [Mantra 15 The face of truth is covered uith a golden ressel That do thou Pusan' remote for the sake of perceiving the function of the frue (ja) satya Here by the word truth (satya) is meant the individual soul Since in the passages "(In creation the Supreme Self) became the soul (salya) and matter (anrtam) (and yet) continued to be itself (satya)" (Tati Anand 6), "Then its name is true of the true', “The souls are truth, amongst them This is truth" (zbed ) that word 'salya' is used to denote the individual soul (jiva) tasja mukham its fice, by which is meant the manas which is like a face on account of its being the support of many sense-organs Hiranmazena patrena apihitam Hidden by a golden vessel by a vessel full of (rajas) passion) which is similar to a golden one, on account of its being full of raga (attachment and redness), which obstructs activities relating to the Supreme Self The meaning of the word (hidden) is (the mind) whose activities regarding the Supreme Self, resident in the heart are obstructed The mention of rajas (passion also signifies tamas (darkness) By the word "hiranmaya' (golden) is denoted the group of enjoyable things (bhog savarga) which are dependent on works tat that, the manas which is analogous to the face for the coul Pusan O Nourisher: who have the nature of nourishing those who have taken refuge (in Thee) apaumu Open remove its covering For what purpose? satyadharmaja drstare for the sale of beholding Brahman, already mentioned, which ·Mantra 16] ISAVASYOPANIŞAD--BHAŞYA 61 is the function (dharma) of the individual soul, the satya (truth) XVI. Again exhibiting the attributes of that which is to be seen through the Vision, (he, the seeker) prays (to Him, the Lord) to grant him vividness of vision (drstyāh gunam) thus : POSANNEKARSE YAMA SURYA PRAJAPATYA VYOHA RASMIN SAMOHA TEJAH YAT TE ROPAM KALYANATAMAM TAT TE PASYAMI YO'SAVASOU PURUSAS SO'HAM ASMI 16 ous isher: O sole seer! controller! Prompter' ruler of all born of Prajapatı' Annul the (fierce) rays gather up (thy) light, that which is thy most cuspicious form that (form) of thine I behold IVho thus Person he this I am Pūsan. O nourisher. Ekarsı: One seer; the seer without a second, of that which is beyond (the range of) the senses. Yama: all-indwelling controller. Sürya: who urgest fully (properly) the minds of the devotees. Prajapatya: Thou who art the indwelling Ruler of all creatures born of Prajapati (Brahmā) Or else the meaning of the suffix (fya') may be droped in the word 1. Here dharma means two things the first is the ethical 'ought' or the imperative of duty of beholding Brahman, the second is the liberation of the dharma bhūta jñana, the functional consciousness of the individual which due to karma and desires etc, has undergone constriction and limitation and has been even shrouded The second mcaning affirms that beholding Brahman " the natural quality of the individual's consciousness In this contcst however the first meaning seems to be appropriate ·62 ISAVASIOPANISAD-BHASIA [Mantra 16 "Prajapatya' (Then) the meaning is the ruler of all those who are born vpuha rasmin samuha lejah Annul thy fierce rays which are not helpful in revealing thy true form! Gather up (thy) light of the form of rays. Jal which is well known in the passages "Of the hue of the Sun" (Purusa sūkta) and others kalyānalamam of greater auspiciousness than all the auspicious things, which is subhāśraza (auspicious enough to be the object of our meditation) Te rupam Thy Divine Form tat paśyamı That do I behold Here the present tense, as in the succeeding passage (so' hamasmi) is merely the 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 'Nay I behold' (pasyejam) according to the rule of change in grammar (Valyan) Or else, this 'I behold Him always is a statement befitting the nature of the unconditionally dependent soul (nurupādhika sestra)' Tc Thy, the repetition is indicative (of the fact) that this form belongs to Him only (that is special to Him alone) 1 Reading here followed us that of the Sri Venkatesu ara Oriental Institute Library s líss a FTURIFT Other editions read awarf9112. 2 subhairaya has a special meaning 10 Višistadvarta 3 The readings we have in all Miss and printed texts are so corrupt that some minimum changes had to be effected in the construction and arrangement अत्र ग्राह्य । सदा पश्यामाति वा निरुपाधिशेषत्वानुगुणोक्ति त इति तत्साधारण्यज्ञापनार्यम् ।

·Mantra 16] ISAVASYOPANISAD-BHASYA 63 Now he (the teacher) speaks about the meditation on the Inner Self as the I (aham) thus Yah asau purusah so'ham asmi Who this person He this I am 1 The repetition (of asau this) is to show great regard (for the Supreme Being ) Or else after the manner of the passage, yo'savatındrıya grähyah suksmo'vyaktassanatanah Sarvabhūta-mayo'cintyas sa eșa svayam udbabhau (Alanu Smrt 17) SIVho this (Being) not graspable by senses, subtle Unmanifest Eternal being in the form of all creatures, Unthinkable, He this shone out Himself" The two 'thises' should be separated and related to Who (yah) and to the He (sah) (thus yo'sau purusah so'sau nham asme)? Or else (the two thises) are intended to indicate that He is proved by all sources of right knowledge authoritative beyond the purview of the senses Who possesses Purusah Person Who has qualities such as Fullness, Primeval Existence and others the form of the colour of the Sun (aditya) Who is wellknown in the Purusa sūkta read in all the Vedas which is not devoted to (description of) any other (god) Sah aham (HEI) Here the word 'I' should apply through the individual soul to its indwelling Self am consequently the word 'am' also would ultimately refer through the individual soul to the 1 Cf Madhy andına recension quoted in the Introduction which clearly shows the insight of Venkatanatha into the construction of the passage regarding yosavasau 2 This is precisely the arrangement in the Madhyandına. asmi recension ·64 ISAVASYOPANISAD-BHASIA [Mantra 16 Supreme Self, which has his self as its attribute pratyag rupa sva visista) The rule ordained (in grammar) is only this much "If there be a pronoun in the first person, the inflection of the verb must be in the first person" (Panını I 10 107), but not that the inflection in) the first person will drop out if the asmad refers to the Supreme Self through the individual soul In the same manner, in the passage 'That thou art' and others, the word ası' (art) should be explained There too, this much alone is said (smary ate) “When the word yusmad (you) is used in a correlative sense or even when it is to be understood then the verbal inflection in the second person (follows") (Panını I v 105), but not that (the inflection in) the second person will drop out if the yusmad refer through the individual before him to the Supreme Self (withın hım) In ordinary usage the laudatory statements (upacaresu) ' ' I am 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 (uddesya) Similarly even here this distinction is legitimate, because those words (yusmad asmad) (which refer only to the subject (of any sentence) are meant in the (Panını) Sutras as words going along with (the verbs) (upapada) The statement however made in the Sri Bhas ya (I i 1) when explaining' That thou Here (in this passage) is not prescribed anything regarding anything, intends the negation of any unknown thing (apraplamsanışedhabhipraya) clear since this (passage) is shown to be a concluding 1 The word i pacara means also usage having secondary sense art this is ·Mantra 16] ISAVASYOPANISAD-BHASTA 65 (passage) And the 'asmi' (am) cuts down like the ast' (art) (sword) those 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 by shaking off the causal and effectual limitations, because the words Jusmad and asmad are relinquished in respect of the hearer and the (self) meditator There is none to be taught nor is there any individual particularly meant by the asmı (I am) If it be said that at some places the second person and the first person occur on account of juxtaposition of such words alone as have significance regarding limitations which have to be given up, then, it is preferable to follow our own thesis, according to which the significance of the words is not abandoned Those who affirm that the text means that" One Existence alone (sanmātra) which is a whole having two parts cannot explain properly the texts "That thou art" and "He I am" and others, (1) because in case (these) texts are taken to indicate, the Purc Existence (sanmātra), to speak of 'You' and 'I' in the passages is impossible, (11) because, if it be said that they indicate the Existence which is qualified by You-ness' and 'I-ness', then the verbal inflection must be in the third person (and not in the second and the first persons as we find in the texts), (11) because it is impossible for the perceivable dnsya objects "You' and I (yasmad asmad artha) to have any connection with the form of Isvara who is a portion of Existence, as (it is impossible) for the pot and the saucer (to have any I ostat means prily Like the "Thou art in that thou art', secondly the meaning is a play on the word ast m-aning sword like the sword which injures and anpihilates or cuts in twain ·66 ISAVASYOPANISAD-BHASYA (Mantra 16 connection with the jar made of mud, (iv) and because there is no need to speak about 'you' and 'I' having the form of that Existence specially, they being always perceived (or known as such and there is no need to meditate on it either Nor (v) will drsti vidht (the command directing one to meditate upon a thing as y it is another)' in respect of sciences of liberation, be accepted by the knower of the Vedānta' Though the second and 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 ling' and others, yet it is set asıde on account of there being available here the same way by which the words signifying genus and quality (indicate their substrate) (jāti.gunasabda galı labhāl), as in the case of Vedic and common usage of the words, god, man and others, which ultimately denote the conscient (self within them) If it be said that one might as well abandon the trouble of explaining this co ordination (of one's own self) with the other who is called (here) the Purusa, (in which case) this passage “Who this Person, He this I of Mfano Brahmelz upastla etc , Ch Up III 1 2 Sri Vedānta Defika here proposes and refites alternative explanation, Firstly Does the passage in question indicate the Pure Existence? (11) If not docs it intimate the Existence as qualified by You and 'I portions? (111) Or does it mean the Isarn, 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' arc having the attribute of Existence? (v) Or does it merely instruct the meditation of a thing as if it is another (drsti pidhi)?

·Mantra 17] ISAVASYOPANISAD-BHASIA 67 I am" can mean the meditation (by the individual) of his own purified self only (wc reply) not so, because in the (passages, 'That thou art', 'You verily am I' the above vicw being inappropriate, here also the rulc (of interpretation) being the same as that which applies to them (Tat tram asi and Tram va aham asme) it is appropriate to take this meditation to be of the same kind (as that) Even should this passage mean that type of meditation upon one's own self, which is subsidiary to the science of Supreme Brahman, such as "Having Brahman as my Self I am", then even the word sah (that) which stands for Brahman) will have to be taken in a secondary sense (laksanıya) namely, dependence upon that, and others XVII Then the nature of the purified soul is being described VAYUR ANILAM AMRTAM ATHED IV BHASVANTAV SARIRAY OVLRATO SVARA KRTAV SVARA KRATO SVARA KRTAM SVARA 17 aforing about abodeless immortal now this body has its end in ashes om o sacrifice' remember Remember that which u as done O sacrifce' remember Remember that which was done l'ayuh because of moung about from place to placc (tatro talra) according to its knowledge and works, (the soul) is raju anılam (abodeless) because of having no permanent resting place and because of not residing at any onc place (material body) permanently, it is anilom amriam immortal it is itself immortal though its series of bodies perish This amplam) signifies ī spalatscram mans sgn feat on of more than wat is actually stated bs the words there used ·68 ISAVASYOPANISAD-BHASTA [Mantra 17 in the absence of old age and others because of the passage “Tree from old age, deathless, sorrowless Prajāpati's statement (Ch Up VIII I 5) Here from a consideration of the passages "Air and sky, these are immortal (amrtam)" and others, no doubt need be entertained that the words zaju and the other mean the second element' since the passage will not harmo nize 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 (visista-ırlijā) or through etymo. logical significance (yoga), yet it is better to say that thesc (words) refer to the individual soul which is different from the perishing body, since that is what is spoken of immediately after (this) In case this "Vayu' is taken here to refer to prana, breath, (its) value is very little Those belonging to the Svetaśvatara school reſer to the soul which is meant by the word 'the enjoyer' when distinguishing between "The enjoyer, the enjoy? ble and the Impellor' (Svet Up I 12) by the word immortal in the passage) “Mutable is Pradhāna, Immortal and Immutable is the soul (Hara), the one God controls both the mutable and the immutable) soul" (Svet Up I 10) and “Verily the mutablc is avidya, immortal is vidyā (soul), He who controls both arıdjā and vidza is other than these two)" (Svet V1) In this manner having declared the immortality of the soul well known from such passages as "He, the 1 The second clement referred to here is air, which comes from akala according to Upanışad c evolution which is the first or five elements This element is not what is meant by the word tapu in the Upanışad here of Tartu Up II i आकाशातायु यापोरमि अमगर ।

·now Mantra 17] ISAVASTOPANISAD--BHASYA 69 knower is neither born nor dies", (Katha Up I 218) he (the teacher) now declares the inevitable mortality of the soul's body (ksetrazīa sanra) thus Alhedam Bhasmāntam Sariram atha 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 harma Thus is said in the smrti "The sands in Gangā (and) the streaks of rain when Indra rains can be counted, but it is impossble to count the number of Brahmās who have gone before in the world” and in the passage "when Brahmā and others immerge idam this this qualification 'zdam' (this) is used so as to cxclude those (kinds of bodies) which are known from valid sources (pramana), as the bodies of Isvara and as eternal bhasmanlam has its end in shcs This suggests all ways of disposal (samskaramālra)' Or clsc it also I There are fisc meanings for the word atha according to Amarasimha mangalananterurambhoprafnaldri smjesu (i11 246) Ilere Venkatanatha interprets atha in three ways (1) arambha (11) anantara (11) larisayo 2 • \\hen Brahma and otlers immerge and when the moving and unmoving have perished, the one world soul remains and He is Maras aps the immutable Reading in the floka 1$ yotha But since it appears inappropriate it has been interpreted as latha 3 cl Sol T Viraraghaiichirya sede p 154 who commenting on this says that it suggests all sorts Th- obvious intention of the comment is that it does not matter what sort of disposit it is since shus 11 the end of the body of a soul in all cases ·1 70 ISAVASYOPANISAD-BHASYA [Mantra 17 signifies its end as worms (Kıtānta, etc) which are well known at other places 1 sarıram body When we consider the etymological meaning of the word 'saria,' 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 Impellor" (Svet Up I 12), (then) he (the teacher) mentions the Impellor, the Supreme Person in this context, by the pranava OM, as those who belong to the Atharvana School read “Whoever meditates on the Supreme Purusa with the same letter Om with three matras (Praśna Up V 5) In Yoga-system also it is said “That particular Person who is untouched by sorrow, by actions and their fruits and tendencies is Isvara”. “He is the teacher of all those who have lived previously too, because there is no limitation by time (for Him)" “The word expressing Him is pranava (Yoga Sutras I 24 26) Thus the Omniscient (sarvajña, Swa) says "O learned ones! At all times recite thus OM and meditate on Kesava » He has Himself sung "Pronouncing repeatedly the Brahman of the form of this single letter Om and continuously remembering Me, (he who goes forth abandoning the body attains the highest status) Bh Gita VIII 13) 1 of Bhagavata quoted by Sri T Viraraghavacharya cd P 154 9) ·Mantra 17] ISAVASYOPANISAD-BHASTA 71 Thus should one see at all places Next making God (Bhagavantam), who is of the form of sacrifice and who is the object of knowledgesacrifice, turn towards him, he prays to Him for His Grace thus Krato smara Krtam smara Sacrifice, remember, remember that which was done Krato sacrifice (O Lord) who are of the form of sacrifice As He says "I (am) sacrifice (kratu), I am) jajña" (Bh Gita IX 16) Or else the word sacrifice' refers to meditation because of the context, as (in the passages) “Whatever a person meditates on in this world, he becomes the same after death” (Ch Up VIII 14 v 11) “He should meditate" (Ch Up IV) "One who has meditated thus" () But the word (kratu) is (to be talen) through the secondary significance to mcan God who is the object of it (meditation) Remember Make (us) the object of your mind that is full of grace Just as (in the passage) "O Keśava 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 sterdys "afterwards when he is dying and is bhe wood and stone, I remember that devotee of minc and lend him to the luighest destination" (Voraha Purana)' 1 laraha Purana cf Venkajanitha s Palasjastha mene which is devoted to the exposition of the esoteric meaning of the above This t'ersc is not found in the ctant Purina. smara ·72 ISAVASYOPANIŞAD–BHAŞYA [Mantra 18 To say in respect of one who at all times directly perceives all, that there is remembrance, means only His looking back at what was done previously. Krtam smara: Remember that which was done : Here also the same meaning is intended. "What little good thing had been done by me, being grateful do you protect me" this is the idea. Or else 'remembering all the favours that you have granted me so far please complete the remainder also yourself.” Thus they say in the Smsti "That person when being born" He himself says thus "To those who seek perpetual communion with me...." and so on. The repetition of Krato smara krtam smara is due to the extreme urgency in respect of what has been said (prayed) so far. 18 XVIII. And again he addresses the Divine, Agni by name, praying that He might lead (him) to his own desired goal, thus : AGNE NAYA SUPATHA RAYE ASMAN VISVANI DEVA VAYUNANI VIDVAN YUYODHY ASMAJ JUHURANAM ENO BHOYISTHAM TE NAMA UKTIM VIDHEMA O Agni' lead us by the Auspicious path to wealth O God thou who knowest all knowledge remove from us the crooked sin To you we sincerely (and repeatedly) utter the word NAMAH' Agne: O Agni! You who have fire as your body. (This is said in) the Antārzami Brāhmana "whose body 1. ASA, BA Sånt 358. 73. "That person whom when being born Madhusudana sees, He is to be known as a good man (satrika): he verıly becomes an aspirer after liberation" 2 Bh Gita X. 10, ·Mantra 18) 1SAVASYOPANISAD-BHASYA 73 is Agni" (Bh Up V vu 4) Or else You who have the quality of leading us to the front and others, according to the rule "Jaimını sces no contradiction (if it refers) even directly (to the Lord)" (Vedanta sulra I 1 29) naya lead make us walk supatha By the good path In other words, by means that are free from any contract with anything prohibited (by scripture) Taye to wealth, which is useful for protecting one's body which exists for the sake of knowledge and for worshipping you and, etc Or else what is intended here is the non-worldly wealth, which is described in these (passages) "Earn that permanent wealth that is incapable of being stolen by the hands of the thief, nor can become the possession of hings, and which is incapable of being divided by kinsmen," and "Infinite indeed is my, wealth (N1h Bh santi 17 18) because that (meaning) is in conformity with the capacity (artha) and context (prakarana) The same mantra, qualified by contexts and others, speaks to such different meanings as vre in accordance with them thus say those who know the well established rules well us who have no other attitude of mind and who have no other mcans (than you) orscanı deda payunanı cidcan O God! You who know all knowledges Dita O God! who have that kind of wonderful play which helps (your) granting our desires Vaja vajunam znanam are synonyms' say the lexicographers Here, therefort, Mit minim 'knowledge by the word 'rajuna' the different special mcans (ubuya) (to that scalth) arc intended asman ·74 ISAVASYOPANIŞAD-BHASYA [Mantra 18 May you, who know as they are all means of realizing the four-ſold ends of life (dharmarthakāma. moksa) according to the fitness of cach individual, be pleased to lead us, who do not know them: this is the meaning. juhurānam : That which bothers us because of its being a bond, or else, because of its having crookedness of an unimaginable sort. enah: The sin which is of the form of performance of actions which are prescribed (aktlyakarana) and of non-performance of those (actions) which are prescribed (krtya-akarana) and others, and which obstructs the experiencing of You and, etc. asmat : from us. Yuyodhi : remove, destroy is the meaning. Bhūyisthān te nama-uktim vidhema: We sincerely and repeatedly utter the word 'nama!'. The interchange (of inflexion) is well-warranted by the rules (of grammar). Or else, one prays to the Divine to help one to continue repeating the word 'namah'. Verily even those who are liberated are mentioned in the Moksa dharma as "those who always utter namah". The intention of the word 'ukti' is that even though this namas is not mental and physical, by the mere utterance of this word 'namah', He will be pleased to grant His Grace. Thus the Samhitā fias concluded after having taught briefly about the Supreme Being, Its possession (vibhūtis), meditations on It, and their characteristics.' I The reading or Śrı Kuranārāyanaswamın here is different. exam paratattva tadvibhutiyoga-tadupāsana tatprapdanatatphalavıśasan ·Mantra 18] ISAVASYOPANISAD-BHASYA 75 1 CONCLUDING VERSES "Venkatesa, born of the clan of Visāmitra, friend of the Universe, wrote through the grace of Hayagriva, thus this commentary on the final portion of the Samhitã of the Vajasuneyins which is clear and yet obscure, for the enjoyment of the learned disciples 2 'How is this anucáka beginning with Isa not opposed to those in this world who hold, that there is identity between all enjoyers', that bound souls are the Supreme', that there is identity and difference, (who accept) the philosophics of the joins and the buddhists, that salvation is not something to be attained (sincc all arc cver-free) and that ſcar of bondage is allusion COLOPHOV Thus thc Išāvāsyopanssad bhāsya concludes, amongst the works of Sri Venkitinātha, the teacher of Vedānta, suprcmc master of all sciences and lion among poçts and logicians HAIL TO SRI VE ATESA, TUF IIOT AVONG POI TS AND I OGICIANS ABOUNDING IN SUSPICIOUS QUALI CICS, THE TEACHER OF THE VEDINTA 1 Silunl mette 2 Majiraltrafrases through the grace of the Ilonsel rader! Being layagriva llaya sadans, the patron Gical of Venkatanitha The play here on th- kore't suggests tl at since the Lord of the form of Ilayagriva alone jasaneya Sari hits the teaching hertin err bodied also txi the sanction of its original author 9 Sukhariot metre 4 krsteltising 3 bote intre 614 3 6 latka!!S7 7 jixaneta M 8 con moltin 9 W1ljet silny ·76 ISAVASYOPANISAD-BHASTA QUOTATIONS CITED BY SRI VEDANTA DESIKA Brhadārdnyaka Up. 1. अथ नामधेयं सत्यस्य सत्यं प्राणा वै सत्यं तेषामेष सत्यम् । IV.iii: 2. 2. यः पृयित्र्या तिठन् ... V. vii.6. Chāndog ya Up. 1. ओमित्येतदक्षरमुद्गीथमुपासीत । I. I. 1. 2. सवं सल्विदं ब्रह्मा तज्ञलानिति शान्त उपासीत । अथ सलु तुमयः पुरुषो यथाक्रतुरस्मिन् लोके पुरुषो भवति तयेतः प्रेत्य भवति । स ऋतुं कुर्वांत । III. xiv.1. 3. एतमितः प्रेत्याभिसमवितासि । IlI. xiv. 4. 4. तद्यथा हिरण्पनिधिं निहितमक्षेत्रज्ञा उपर्युपरि सचरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एवं ब्रह्मलोक न विन्दन्त्यकृतेन हि प्रत्यूढाः। VIII. iii. 2. 5. सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष प्रहालोकः । VIII. iv. 1. 6. य आत्माऽपहतपाप्मा विजये विमृत्युर्वियोको विजिपसोड- VIII. vii. 1. 7. धूत्वा शरीरमरतं कृतात्मा ब्रह्मलोक्ममिसंभवामीत्यभिसभवामौति । Katha Up. अय मर्योऽमृतो भवत्यत्र ब्रह्म समरनुते । II.vi. 14. Maha Up. एको ह वै नारायण आसीन्न ब्रह्मा नेशानो नापो नानीपोमो .. I. 1. Mundaka Up. प्रवा ह्येते अढा यशरूया अष्टादशोक्तमवर येषु कर्म । एतच्छ्यो येऽभिनंदन्ति मूढा जरामृत्युं ते पुनरेवापि यन्ति | I. ii. 6. पिपासः।

·QUOTATIONS 77 Prašna Up 2 य पुनरेत त्रिमात्रेण ओमित्येतेनैवाक्षरेण पर पुरुषमभिध्यायीत स तेजसि सूर्ये सपन्न । V5 Subāla UP एष सर्वभूतान्तरात्माऽपहतराप्मा दियो देव एको नारायण VIJ Svetāśvatara UD 1 शाशौ द्वावजावीशनीशायजा टेका भोत्तृभोगार्थयुक्ता । 19 क्षर प्रधानममृताक्षर हर क्षरात्मानावीशते देव एक । I 10 3 भोक्ता भोग्य प्रेरितारश्च मत्वा सर्व प्रोक्त त्रिविध ब्रह्ममेतत् । I 12 4 क्षर त्वविद्या ह्ममृत तु विद्या विद्या विद्ये ईशते यस्तु सोऽन्य । V 1. Tarttıriya Up ब्रह्मविदामोति परम् । II 11. असन्नेव स भवति असद् ब्रझेति वेद चेत् । II vi 1 सत्यञ्चानृतञ्च सत्यमभवत् । II vi Tarttırija Nārāyanānuvāka पति विश्वस्यात्मेश्वरम् 13 स ब्रह्मा स शिन सहसशीर्ष देव यच किश्चिजगत्यस्मिन् दृश्यते श्रूयतेऽपि वा। अन्तहिव तत्सर्व व्याप्प नारायण थिन । Salapatha Brāhmana अनपहतपाप्मा-हमस्मि नामानि मे धेहि । VI 11-10 of Bhāgnata III 12-8 12 Purana Vastu सर्वपासो समस्त च यसत्यप्रेलिया । ततस्स यामुदेवेति विवाद परिसम्यने ।। I 112 अविधा मर्ममाऽन्या तृतीमा शानिरिम्यते । VI v. 61 इसाज सोऽसि मुबान पशान् शानप्पगभए । महाविद्यामपिठायतमायुमरियया ॥ VI 112 ·78 ISAVASYOPANISAD-BHASYA Hari Vamsa (Visnu parvan) ओमित्येव सदा विप्रा पठन ध्यात केशवम् । Manusmrit योऽसातीन्द्रियग्राह्य सश्मोऽध्यक्त सनातन ! सर्वभूनमयोऽचिन्त्य स एप स्वयमुमौ ।। I 7 तपो विद्या च विग्रस्य नि श्रेयसक्रावुभौ । तपमा क्ल्मप हति विद्ययाऽमृतमश्नुते ।। XII 104 Maha Bharata घोस्सचद्रा नक्षत्र ख दिशो भूमहोदधि । यामुदेवस्य वीर्येण विवृतानि महात्मन ॥ Anusa 156 136 अनन्त वन मे वित्त यस्य म नास्ति किञ्चन । मिथिलप्पा प्रदीप्तान में फिक्षिपदराने Santa 17 19& 178-2 जायमान हि पुरुष य पश्ये मधुसूदन । सात्विक्स्य तु विज्ञेयस्स वै मोशायचिन्तक । Santu 35873 Bhagavadgila ओमियेकाशर ब्रझ व्याहरमामनुस्मरन् । VIII 13 तेषा सततयुत्तानाम्। x 10 Rāmajana राममुग्री क्यारेक्य देव्येव समजायत । हनुमन्तं च मां सिद्धि तयानमिहागतम् ।। Sundaralanda 3552. Visnu Dharma पग पानां गोरिदे विषयासक्तचासाम् । तेषां तत्परम ब्रह्म दूगद्गुरतर स्थितम् ।। 99 14. तामपनगारिदे ये नरान्यस्तचेतस । विपश्यागितस्तेषा विरच तान्तिये ।। dhırbudhnya Samhita (?) (II 43) पर्श पुनश्तेनारि पशिराडिव सम्मनन् । गत कारभ्यसपरि म्यामनन ॥

·QUOTATIONS 79 Varāha Purana (not found in the extant Purana) ततस्त म्रियमाण तु काष्ठपापाणसन्निभम् । अह सरामि मद्क्तं नयामि परमा गतिम् ।। Unidentified इन्द्रियाणि मनो बुद्धि सत्व तेजो बल धृति वामुदेवात्मकान्याहु क्षेत्र क्षेत्रशमेव च । (Vs Sah Nama) 2 शठमतिरुपयाति योऽर्थतृष्णा पुरुषपशु स वासुदेवभक्त । (Vrs Purana III VII 30-31) 3 परमात्मनि यो रत्तो विरक्तोऽपरमात्मनि । (Naradaparivriyaka Up III) 4 गगाया सिक्ता धारा यथा वर्षति चासवे । शक्या गणयितु लोफे न व्यतीता पितामहा || (Vis Smrti xx 3) 5 स्नेहपूर्णेन मनसा यन्न स्मरसि पेशव । 6 अतस्करपराह्य अराजाशं पदम् । अदायादविभागाई धनमाय मुरिसरम् ।। (cf. Subhāsitanivi 1, 2 & Huopadcsa 1 4) Vedānta Sutras Quoted 1.2 29 साक्षादयविरोध जैमिनि III4 13 नाविशेषात् III.4 14 स्तुतयेऽनुमतिर्ग IV 1 16 अमिहोत्रादि तु तत्कायिय सहानात् Pirra Alimamsa 1 2 16 म्यायमाधिकारिणम् Pānını Irākarana Sütras J 4 105 गुप्मपरदे 1 4 107 भागवत्तम IV 4 123 अगुग्भ्य सम् ·82 ISAVASYOPANISAD-BHASYA The practice of the destruction and the practice of birth are two stages of a single phenomenon, but they are both needed Thc results that occur from them are individual results, resulting in the knowledge of the Divine which alone confers the boon of Amrtanubhava immortality-experience The sense of creatureliness, dependence, recognition of the Highest Being as in all things and beings, as controlling, ordering and destiniog all creatures, as the supporter, crcator as well as destroyer, are indeed included in the definition of the Divine Lord The dark ness of the night, and the deepening frightfulness of the forests, the high protrusions and huge sizes of the rocks and boulders, wide expenses of water and deep gorges and ravines are phenomena that strike terror in human hearts, and display the greatness of the Creator who far surpasses any calculation of strength by us The glory of the stars and regularity in the pariods of the day and night, and all eclipses reveal that the ruler is governing the world according to Order, Ria Even Kant and Go-th- succumbed to the religious attitude because of the Supernatural nature of the Divine Order They could unsettle Nature, make se phenomenal, but God they never could dislodge The Ontological argument of Anselm could never be divorced from the Cosmological Des Cartes built up his entire doubling system on the basis of this axiom of Inner Ruler, D-amon who must exist to delude at least but who would never condescend to delude him The religious consciousness then us existent, it is law-abiding rational, and never sensational It is in are of the greatness and grandness of Creation, and aware also that the human individual can never by its creator It seeks to know, to understand, to solic the mystory, the most central, of man's dependence and cistence in she mystery the most central, of man's dependence and existence in the total order of things To experience it is the onc ard only aspiration The main features of such a consciousness so for the west is concerndis found so the lives of Spinoza an leibniz whe were pluralists and conscious of their depen. dence on the Divine The Bliaktt cult rests profoundly on the ·APPENDIX 83 feeling of dependence and a seeking after the fullest exemplification of that dependent relation Those schools are fundamentally religious systems which teach the practice of dependence on the One supreme Lord Theism or the acceptance of God is the acceptance of the dependence of man and all creatures on Him, in whom they live and move and have their being That the bhaktı might be explosive and emotional or rational and resigned does not in the least take away from it the quality of utter dependence on God Man is met in the life of the bhakta as part of God, and only through God are others realized as brothers and participators in God s Lila In mysticism then, life is an adventure a progress made by the individual a purusakara towards the ideal of utter self. realization not different at carlıer stages for the seeking of independence This struggle for independence is quite different from the struggle for dependence But on a profounder consideration, just like the doctrine of negation where all negation is determination, so also struggle after independence (negation) is indeed the struggle after dependence (affirmation) on God It is this significant fact that is evident from the Upanishadıc teaching The history of the growth of Indian thought might well byc said to illustrare the two tendencies It is undoubted that the idea of God is the first and foremost feature In fact, the Rig Veda is said to represent the es olution of God through the Gods who belong to several planes and represent the incarnation of the forces of various malefic and lycncfic kinds The recognition of the two-fold nature of the forces itself is sufficient warrant for the impending siruggle, religious as well as ethical Gols of light and lifc are insoked against the forces of darkness and death But it is clear that the hope and trust in the Divine along can make life trrumph God must become the master of Maya and indeed utilize it for manifesting his greatness The dialectic works dus cuand's she came upon and indspolibe Divine Lord hnowledge of the Divine leads to transcendence and conquest over death ard disintegration, defeat and disaster ·84 ISAVASTOPANISAD-BHASIA true creation Action that men do, must be action that is sanctified by knowledge Ignorant action it is that leads to death, whereas action that is governed by knowledge is what leads to liberation and The Seer who sees far beyond the present, whose vision transcends the limits of ordinary perception, one who is kranta darsı, erecutes his action from the transcendental standpoint, sub-specie eterni it may be, for that is the meaning of the kranta darsi, a frec man thus is one who in almost every respect resembles his God The mystical consciousness also has this danger of being diverted to mere struggle after abstract freedom, kevalatva The samkhyam purusa is the standing witness of mere freedom Such a being who stands alone in his isolation is little comfort. Nor is the Buddhistic Buddha who has attained Nirvana very difTerent from such a lonely figure It is impossible for such lonely creatures to survive their loneliness It is with characterastic brilliance that the Vedic passage intimates that God even feeling lonely sought out His Creation Even the transcendent requires the phenomenal, the Divine the human No wonder the fall for at least the so called fall) from the supreme Isola tionism of Samkhya and Buddhism to the latter stages of the same doctrines is significant of the truth Just as the Intellectualized fictions of ritualism or representative symbolism can not long sustain an atmosphere of non cnpiricum or pseudoempiricism and has to come to terms with Yathartha jnana, rcal knowledge of the concrete human situation and knowledge and growth and struggle (ns Platonism also fully was made to feel), so also mere struggle after liberty from all limitations and impediments has to come to terms with the realization of thc Supreme on whom all are dependent, and indeed has to join its forces with such an effort Such then is the general thesis of the paper The fact about our spiritual life consists in a four-fold activity First and foremost the realization and deepening consciousness of the living presence which can be said to be synthetic knowledge Such a knowledge far from being mere intellectualization of liſc ·APPENDIX 85 is a dynamic source of all action Knowledge becomes the bed rock of synthetic action Such action and such knowledge intermingle so fully that in the words of Bergson, knowledge and action (ubhayor saha) are indistinguishable To know is to be Equally to know is to pracuse the destruction of barriers to understanding and progress of spiritual lufe And to make all efforts are rebirth or birth into the spiri tual Illumination It is this fourfold intermingling that constitues an intergral yoga Body and mind and Spirit and Realisation all participarc in the Yoga The psychology of the Saint shows not merely the dynamic introvert struggle of the Aſystic but also the extrovert adoration of the Deity whom he apprehends The problem of relationship between religious and mystical consciousness is not to be studied cither in isolation or in their initial expressions The maturity of these ought to be considered The saint is either a demented idealist, a self hallucinating individual nor an insane dictator struggling to be all and Everything in Himself The Saint is a mature being and in a sense a realized soul, a mahatma, an integral Seil This being the case we cannot entertain the views of Santayana or Leonard Woolſe or of those psychologists of Religion who consider religious (mystical) experiences to be regressions of personality into the primituse or invasions of thprimitive libido of the normal The mystical consciousness of it be studied in its normal evolution gradually slicds away the barriers to fullest experience and realizes its place in the Ultimate scheme of things The religious consciousness when it is traced from its origins also resents the final end to be the realization of the freedom from all barriers except the one and fundamental and inalienable realization of the Unity of the Individual in the All, an aprthaksiddhi sambandha of the futile with the infinito including, loncier, in cicry other respect cquality Thus the sealization of the Unity u foundational in the Mustic as well as the Religious effort Thu realization is of the form of Vision and Experience rolled into one, and many the ·86 ISAVASYOPANISAD-BHAŞYA liberation from death as well as enjoyment of Immortality or Bliss (amrtatva) Intuition is the result of both, but this intuition is at once Atmanubhava as well as Brahinanubhava in its final fullness The mystic, if he merely pursues the path of destruction of barriers w thout the initial knowledge of the Omnipervaisveness of the All in All, will end in darkness and ignorance Religious Consciousness, if it excludes the realization of the freedom from barriers and concentrates on the Brahmanubhava alone, will, it is affirmed, lead to greater darkness or rather ignorance The point made out is that such crises might occur or rather have occurred We can trace the danger of the former, but it appears at first sight difficult to affirm the latter. All the same, it is a fact that the two must go together, the freedom from barriers to true realisation is part and parcel of the effort to sealsze Brahman-Experience Sri Vedanta Desiha points out that these two are essentially the Unity regarding the experience of Brahman, and both must be practised together Here he speaks as a Yogin, and not as a mere interpreter He slarts his commentary that the first and fundamental illusion of man is regarding his own freedom, but that does not permit the individual to surrender his activities which shall further or advance his realization of the Brahman Actions, obligatoty actions as prescribed by the sastras, have to le performcu, and prescribed actions must be given up TO perform actions that tend to realize mere darkness of the soul, ignorance, is to nullify oneself It is prescribed action that has to be done, and all prescribed actions have as their test the Omnipervasiveness and Control of the Deity mentioned in the opening mantra of the Isavasyopanısad Thc descriptions of the Dcity that follow are all intended to guide the action of man from the alitude of dharma, the real dharma of the individual being dependence on the supreme Lord The divine sustains the actions of all individuals but it is the individual who has to do the actions in accordance with his own inner svadharma, which is the dependence on the Lord (paradhinatva) By such a supreme paradhinatia, the individual realizes a state of being non- ·APPENDIX 87 different from the Lord Himself as shown exquisitely by the first and second case endings of the Mantra XI which could be interchanged without losing the meaning and import of the mantra Then comes the instruction of unitary practice of Action and Knowledge intimated in the first and second verses as well as the unitary practice of Asambhuti and Sambhutı, destruction of barriers to Brahmanubhava and the effort to realize Brahmanu. bhava That Brahmanubhava is called also Birth, Sambhuti, is a well established fact that in the Upanishads also such a usage 18 available is proved by the quotations from the Chandogya Upanishad Sarvakarma sarvakama sarvagandha sarvarasas sarvamidam abhyatto'vakyanadara esama atma ntahrdaya ctadbrahmaitah pretyabhısambhavatasmı Again Syamacchabalam prapadye sabalacchayam prapadye'. sva iva romanı vıdhuya papam candra iva rahormukhat pramucya ahutva sarıram akrt krtarma brahmalokam abhısambhavamıtyabhısambhavamı (Chand Up , VIII XI 1) In both these places the ordinary translation is that of attaining the Brahmaloka That is indeed the birth into reality which is everything Therefore the Isavasyopanishad usage of sambhuti has its connection and integration with the Chandogya passage and has to be in terpreted in the same manner The merit of this usage is clear when it is discovered from the context that the teaching here is regarding the practice of Brahmanubhava and nothing less Once the meaning of Sambhutu is fixed then, the meaning of its negative Asambhutz 18 casily discovered The asambhuti means the destruction of birth But can we ever practise anything that is positively destruction of pure and simple and can asambhuti or destruction mean destruction alope ? Destruction is herc defined as that destruction which caus to turqutzt Untt destruction or death Thus the asambhuti here intimated is the destruction of death, and death means the surrender to forces that lead to ignorance ·ALPENDIX II MIDITATION ON TIIC ISAVÄSYOPANISAD Ily Dr KC VARADACIIARI I HHV alwayı frit tiirt Upanigads should be read as Inutrudlano In Sithana nilier than metaphysical statements want tlor Natural Reality, though it must be well understood 111 m 1 l rin procree without a reality view Every plan 117 and should be meditated upon as the Ainematodo, rather than discussed about for the mere pupire of losive knowledge This meditation leads to inward www.irmandlay, occult and profound of the subject matter wyn dille alt of compreliension it may appear to be at the Jo vinning Meilleulon lo allo silent prayer, inward and decp, Amb unmion, #coinmunion witli rcalıy in its depths rather than 14 will forr forsns, increly, and as such it is something the pomama me knowledge or consciring, or semusi bhaklı rupa (nowle for of the form of devotion) It is well known that there f* pamamil while in rnfold, so much of value and synthesie in ther linfatio mp 114 either than the Isavasyopanışad in meditat. Iniwa mile pendimtable portion that is the final four verses (mmera--19 19 10) whilch is asked to be meditated upon, !! More * Prayroof urinula, I was singularly struck by the armarkal trompira impressions registered in my consciousness I am tryiny to aliars thirac meditations on the Supreme Being, Ilir'l' of all trimpend things, with all 1. Thir first payer BRANMAYINA PATRENA SATYASYAPIHITAM MULHAM JAI IVAM POŞANVAPÄVRNU SATYADITARMAYA DRSTATE truely orrals that the individual soul covered over by Igno- 1.6, Ini ir acrilsed as the Passion coloured (Golden) bid, is 410161 to see the Lord in everything outward The earlier 1914180 lone In Ilir sixth and seventh verses sardablwiesu ca allem im om Rulogirani btu tani atmanı dişthan and sarrans bhulanı ·APPENDLY 91 almauabhut the self in all beings, 'all beings in the Self' and 'the Self as that which has become all beings', arc incapable of being realized or experienced through the senses, and even as the Kenopanısad has beautifully stated Tad vaca nabhyuditam yena vagabhyudyatt, Yan manaša na manute penghur mano malam, paccaksusa na paśyatı yena cakşumsi pasjali yacchrotrena na fr noti yena Stotram dam frutam yat pranena na praniti yena pranah prantyale it is through the Self we see, hear, think, breathe, speak Thus the subject of all experiences is the Self, not only in respect of each individual but also in respect of all individuals This Self is in all beings and it is this Self nature that is to be known It could only be known when the passion coloured tid IS removed It is the Truth Nature Man aspires for the removal of this lid that prevents the realisation of truth function or truth nature Every other function of the self such as sensing, thinking, breathing and speaking is not the real function since they cannot intimate the original truth of the self Thus it is, that this Being, unseeable by the senses, is capable of being seen in a mind that is absolutely quiet and calm A strong and impregnable calm in the necessity of the soul, this may mean that there is much reserve strength of faith in the truthnature to sustain any loss that the loss of passions might have caused More fully this calm must be concensed as very difficult of arriving by mcans of any ignorant mose or passion or will that is egoistic, and it must therefore appear that it would be incapable of being achieved by the individual out of his onn ignorant volition or ideation or emotion The mental peace or frasada that is stated to be possible to a soul that has got rid of all outward desire and crushed out all emotre and mental movements of the alla, is something attained through the practice of inhibition of the same constantly through Ardia and discrimination It is true here that though the soul porecoses all this practice and discrimination and has attained its Il ere necessary peace too and calm contentiess existence Jurvues yet the egoism, the true 13 golden as ve is stated altractive and beautiful, and so it is something that has to be ·88 ISAVASYOPANISAD-BHASYA as View that Asambhutz thus invol es double negation, negation of negation This construction is peculiar and yet this is valid because of the context wherein it is used The phrase does not occur any where else in the Upanisads, and therein lies the uniqueness of this meaning This is therefore another crucial passage in the explanation and interpretation of the Upanısadıc philosophy The mystical consciousness being the dynamic "other" (itara) of the religious, and the destroyer of the barriers to birth or knowledge of the Divine, a negator or negation, is what 18 identified here Asambhuti Sri Sankara's Asambhuti must be taken to be pralaya, is undoubtedly worthy of consideretion taken independently out of the context, but is ruled out in this context Nor could birth and death be practised together by any individual One cannot practise either destruction or creation on a universal scale The meaning that birth itself promotes dissolution is undoubtedly a better rendering than that of Sankara but then these are two processes or turnefforts aimed at realizing ends which are different The use of the word asambhuti is not significant, so significant as to yield the meaning of the word in the earlier passage as that which leads to the darkness of ignorance Nor is Sri Mfadhavacarya's rendering of the two words asambhuti as destroyer and Sambhuti as creator acceptable though from a theist's stand point it is by far the most acceptable God has to be meditated upon not only as creator but also destroyer or rather as both (cf Vedanta Sustras which speak of Brahman as creator, destroyer etc Janmadyasya yatah I 12) Sri Vedanta Desika finds that the whole Upanisad is based on the foundation of an instruction of the Guru to his pupil and the second half of the Upanisad 15 devoted to the instruction of practice Voksa and Ananda are the two fruits of all practice, free dom from larritations as well as enjoyment of the Brahman are two results that V[ysticism in conjunction with Religious consciousness achieves Radical mysticism which is indistin. guishable from emotional outbursts which produces more heat ihan light, tends to realize the ballucinatory freedom Radical ·APPENDIX 89 fundamentalism crroncously called religious consciousness Icads ont to the contracted and porverted emotionalison of the opposite kind To escape from both, without abandoning the crucial essence of these two thirsts or instincts is the method of synthesis The synthesis must be organic and not merely a patched up compromise Emotion 13 the one thing that has to be canalized and made to perform the liberating task as as well as realizing task of Man Else Split personalities will result The corrective 10 the mystical consciousnes is the intelligent understanding of the Universal Being taught in the opening mantra The corrective to the religious ys the acceptance of the mystical goal the realization of the plane of life the fullness of existence cha eristic of the Divine Life to be significant inust embrace the richness, and the fullness of the Divine life here, and on this plane of human thoughe (00 The organic fusion of the mystical and the religious under the aegis of the all saving knowledge of the Omnipervasive Divine Lord, leads to the profound sense of the Organic which is the truth of existence, the unitas multiplex of all existence is thus realized in a wonderful manner, intimated by the most luminous statement of Unity expressed by the phrase Solata asmı 4 close study of the commentary of Srı Vedanta Desika wall throw significant light on thc Upanısadıc philosophy The approach towards the understanding of the basic concept of Uarty interms of the Organic Theism of Ramanuja and Sri Vaisnavism is found to yield better results than any other approach, now that Abosolutisms and Realismns Personalisms and Holisms have been found to present unsynthetic studies of great problems ·92 ISAVASYOPANISAD-BHASYA rernoved This removal is stated to be possible only by or, through the Grace of God, Pusan, the Nourisher-Protector, the Supreme Godhead who is the one of whom the sages speak variously, because of different functions that He simultaneously discharges spontaneously felicitously and through puissant Grace This luminous Peace is a Presence of the Divine, different in kind in a sense from the preliminary unstable peace attained through one s own will and contra-will This peace is a revelatory Peace, a permanent and abiding true peace-nature that is the foundational nature of the individual soul in its unity with the Divine It is interesting always to find a myth in keeping with or corresponding to this discovery of a depth that 1s essentially to be probed, for it is the problem of the nature of the individual self as to whether it can only arrive at a golden peace imperma. nent and capable of being defeated, or a true peace permanent and incapable of any disturbances despite all these occurring The pauranic analogue here is the story of Hiranyakaśıpu, the golden bedded or gold vestured or gold coated being, a vital being (titan), mighty and dark with passion, who searched as no man or God did for the omnipervader Visnu, who, he had heard, was the enemy of all egoedness, egoed eyedness (Hıranyaksa) greeds eyed or greed covered soul, of thieves or usurper robbers of what really belongs to the Omnipervasive Isvara He Hiranyakaśıpu, even like his brother Hiranyaksa, was an ectype of the Arch demon dragon Vſtra, the serpentsymboled being who encompassed all the worlds, even as the other Vedic figures like Vala, Panis were and the Puranic Naraka, Taraka, Ravana were They made it impossible for the true nature to fiow out They sequestered Truth, confined it, penned it in the Cave (of the Heart) making it impossible for it to emerge out of it In the Heart 13 hidden the soul and Deity of the size of the thumb, brilliant and eternal the self of all beings It was His lid of passion or egoism that was hinder ing the perception of the Omnipervader whom his son, Prahlada, his own higher Buddhı, despite all the tortures and punishments was proclaiming to be everywhere, it was this that was prayed ·APPENDIX 93 for to be removed Perhaps it is as well that we should remember that there are differences between souls --divisions that cut across our prejudices and castes perhaps ,--and souls are marked either Asura, Manusa and Daiva (Man being bı valent either including to the Asura or Deva) or sattva rajasa and tamasa It is even possible to hold that each of the former may have three divisions as shown in the latter, thus Asuras may belong to the sattva or rajasa or camasa kinds even as the Gods may So Vibhisana and Trijata among the Asuras were considered to be sativika asuras even as Prahlada and Mahabalı have belonged to the sattvika Asura jat1 The prayer that is addressed to the Divine as the One Lord of all creatures, Praja pati, th- father and parent not only of Gods and men but even of the Asuras The prayer is necessitated by the ardent fury of the frustrated passion-governed soul which thought of itself as the Self It is in one sense true that what man has made by ignorance man may unmake by means of knowledge But ego is not merely a nucleus of the Divine effulgence but also a constellation of habits of thought and sense and volition and sentiment It is this latter that is usually called the self or soul by many and at is this which modern psychology recognizes as the self or personality even as the purely rationalistic Buddhistic schools conceived it to be, and therefore rightly denied its permanence There is yet a truth in individuality which not egoism which is entirely fundamentally a centre of Divine Being, a secret manyness of the Divine It is this that is unreachable by ought and sense and volition because it is the universal that uniquely individualised but that is egoed as a possessive Being This secret could be wrested only by the Sell, that is, the Divine As we have already pointed out the truth becomes clear when we agree to consider that there are supramental or divinised being, mental beings and effulgent vital beings The first 19 a class by itself and has never probably suffered from this disaster of separation from the centre, the Truth, Satya dharma, a separa. tion resulting from the covering by the lid It 19 only the human mental and the asuraic vital beings who are in need of ·96 ISAVASYOPANISAD--BHASTA a useful bye product There is absolutely no cvidcncc to show that there is any other substance than the percensed unity of sense or matter This being the reading of materialism the question about the existence of the soul or spiritual essencc becomes all important for any system of spiritual philosophy (Vedanta) or Religion Idealism no doubt has done yeoman service in the cause of establishing the priority of mind (consciousness) and its indis. pensability and the omni-effectiveness of Mind But these conclusions it has arrived at through the abstract activity of thought or reason or intellection which distinguishes or extracts the principles or laws of thought or axioms or categories of experience from the mass of presented sensations feelings, dispositions and instincts, belonging to the changing flux which 1s characteristic of the universe of matter (sensory world) These ideas or reals or essences or principles or axioms or values that it has extracted or analysed from the 'A prior: Synthesis' (of Kant's Metaphysics) it has sought to unify or integrate or systematize into a universe with the help of the principles of coherance and non-self contradiction as between themselves A reality so built up of these ideas' does indeed conſer a permanence to the unity of thought, and may even be, in a truer measure, a reality of the mind--for really every thinking being feels himself to be a mind But then this unity of reality in which the rational alone is real has been accepted to be just a bloodless ballet of impalpable categories ', whilst it did deliver the mind from the sensations feelings and flecting existence, it did not liberate the mind from itself, that 15 to say from its own structure, in order to permit activity or search or realization of that in the world It could not satisfy the structure of experience which constantly overflows the categories of both abstract thinking and sensory being Philosophy secured permanence and even a type of peace but not that which satisfies even its own inward drive towards all-round acceptance of integral being The absolute of the idealist certainly could not be called a self or a soul Reactions in the shapes of radical empiricisin, positivism, pragmatism and realisms of the critical a ·APPENDIX 97 of the sensors and neo varieties had indeed intervened as anticipated But what was needed was not more materialism, but more of idealism and an acceptance of the fact that real progress should lead to a deeper and profounder truth of the self or spirit or mind than was made possible by intellectual idealism The abstract activity of the intellect only protested against the sensory flecting experiences, Iittle knowing or discerning that the intellect itself is but a habit of being, and only the manufacturer of the permanent structure of matter against its own fleeting structure The mystic always attempted a higher type of abstraction through a process that combined the intellectual type of abstrac tion or negation with the process of psychological renunciation This nivýttı or abstraction that is two pronged enabled his Yoga to go beyond the intellect itself to a state of being that might be called mirrāna-dana less that 15, without any type of cilta irit: This further made it possible for him to discover the utter duality between the soul and its body, and therefore helped death' or 'psychical death' This psychical death is not a mere symbolic or mimetic act of dying but a real dying to the body so as to live to the soul, and incidentally making the body an instrument awakened to its soul s rcal and ultimate destiny, as against the present tendency of making the soul awakened to the destiny of the body It is a death in a deeper and more intensive form than the physical death (civil or municipal death) which is but the termination of one's body, a biological death The delusion that the body is the soul can never be got oser unless or until the individual can release the soul from the tentacles of matter and the body that is physically understood as the configuration of instincts desires and ideations and purposes or cravings, and make it move out of and into the latter at will No doubt the greatest assertion of the Mimamsakas and others has been that unless we accept that there is a fundamental distinction between the body and the soul and predicate immortality or at least indestructibility to it, the injunctions of the Vedas that promise cxperiences in the heaven, world, etc, will have no validity, a situation that is ·98 ISAVASYOPANISAD-BHASYA intolerable But this is not enough At least the Veda does intimate this 'unsheathing as something devoutly to be wished for, for at speaks about a state of being of the Rsis who knew fully and in experience of this absolute difference between the body and its soul or rather the soul and its bodies This "unsheathing is an experience that is got in the state of ecstacy or integral absorption or concentric meditation and is explained as a siddhi (or to use the Buddhistic phrase 'Iddhi') in Yoga (Hindu as well as Jaina) The jivanmukta is one who at least knows and experiences the freedom of the soul in the body and this experience is not one merely of absolute cor trol over the organs of sense and action and antahkarana but a radical disjunction that is only short of a total abandonment. I do not hold that this is desirable or all that Yoga 19 aiming at, but this radical otherness of these components of the Organic is a thing that must first be learnt, and from this alone can arise knowledge and a being that entails a further step on the evolutionary unfoldment This abstraction of the real 'psychic being not morely on the level of thought and mind but also the Jagrat level of waking consciousness and physical being is indeed very difficult Many hold that this is dangerous (So at least the ancient occult literatures hold) Without the guidance and grace of God or the Divine powers it will mean lot of pain and even death, that entails a new effort in another life But without thus knowledge being achieved and realized fully with the help of reason and emotion, and a dynamic awareness, the illusion of body-soul (dehatma bhrama) 13 incapable of being finally and utterly rooted out Till then we shall continue to be helpless against the onslaughts of radical empiricisin and scienulic matcrialism, Biological death does not and cannot perform this act for us, for it can only liberate us from the outer shell or coat of perceptible existence outworn by experience, but not the subtic sheath which is stated to carry forward our sancitakarma That is precisely the reason why we have to choose the 'psychic death', the death that means the business of realization of our 'oth-rness' out of love or truc liberation achieved by knowledge that even transcends abstract reason and is frostic or suprarrental, or at least intuitive This is ·APPENDIX 99 The promise Thus the primary necessity emerges, in whatever way we may think, foi a definite and complete vindication of the principle of the difference between the individual soul and its body, and any attempt to refer it to any pramana is almost to deny to the self what is promised to the mind It breeds always the fear of a possibility of fall or illusion of divine knowledge that from that there is no fall or regress (acyuta knowledge or anatritt ascent) can never be kept Thc siddhas have always taken the view that truths of vedic experience ought to be experienced and ought to be taken seriously Thus we come to an important point in our meditation when we find that the primary test visualised by the secking vital soul (Hıranyakasıpa) was the invocation to Death and even my we say a willingness to see the truth through, whether indeed the Divine is in oneself, a fact that would settle two things at one stroke What the enlightened Soul, Prahlada knew and experienced through his own sufferings at the hands of the Lgoistic matter-ridden being, is now being questioned radically by the latter This is the cult of the intrepid warrior A warrior in battle is prepared to die for some duty, or principlc or loynky Thut preparedness to dic is an actual asset in thic solution of the problem of soul body delusion The 'psychical death' is eſiected at the very moment of the will to die in order That it is a crude method and cven a violent method does not vitiate the fact that it is a mcthod In the second chapter of the Gite Bhagavan Sr Kpna (caches the most important truth that the soul 15 urborn and that the body is perishable and is a cont that is worn and cast off when it has scrved the purpose, and even if the soul were but perishable it 35 Letter to die for a chuse that is ultimate or for the sake of ordained Igatradharma The metaphs sical implication under. lying this counsel is to get oser the bkrama that ustts even sery adı inced souls, like Srl Arjunt not only in respect of oneself but also in respect or other scises or souls Further it is necessary to experiment with truth for the sake of alrsolute knowledge Thus the latriyadharma prepares for the to live ·APPENDIX 101 Siddhıs even may appear to reveal the possibilities of the material existence only rather than the nature of the Spirit that 15 other than it Obviously then when the search for the Divine took place He could not be caught anywhere by Hiranyakasipu, for 11 19 naively remarked by the Purana that the Divine entered into His nose Is it not as the kenopanısad states by the Divine that one smells or knows or hears? The psychic death was sure to come, but not until one is prepared for the worst does it pass off lightly, or joyously illuminating the interiors and revealing the separateness by dismissing or sublating the delusion Otherwise the worst must be faced many times The truth of intelligence is that it is fekasanta grahi', whereas ignorance is 'anękasantagrahi' The former requires no repetition the latter docs Prahlada did not need repetition for he was Buddhi, Hiranyakaśıpu was instinct and needed all the violence of the spiritual to overcome its inward resistance It is true that modern mystics and other generous souls who think that theoretical philosophızıng and acceptance of idealism or absolutisin insufficient will find that all that has been written above merely clarifies the mystic sincerity and will scare away only drawing room philosophers For others it is a welcome adventure in the spaces of spirit which will resolve the many controversies of philosophers and make for honest experience and practical spirituality That does not mean that we need to bid good bye to philosophızıng As already pointed out it is the business of this dynamic experiment of Vedantic knowing (Sankhya Yoga in the language of Sri Krsna), to lift up the understanding from the barren constructs of superficial abstractions We can then proceed to see in the next two mantras the same allumined consciousness that has beheld the One Unity of all Godheads and its own sell, now resolves to offer up itself in utter consecration for the sake of an integral transformation The self or soul is immortal, an immortal portion of the Divine a truth, which has no fixed habitation nor are its bodies permanent The truth has been learnt that the self is other than the body (Sarıra) For it is a truth that a body is an instrument of a self which exists by reason of the ·102 ISAVASYOPANISAD-BHASTA soul or sell within, which utılıses it and enjoys it for some occult purpose or secret delight, and there is no particular reason to hope that these purposes are either eternal or permanent delights, though delight be the very nature of the Selfdelight that enjoys the Oneness as well as secret manyness, or manyness and its secret oneness, being as well as becoming, which are just the conceptual representations of this two fold delight of Transcendent Being Now the sacrifice of the self or one of its manyness is sometimes held to be a necessity, a necessity of the truth of the former occult knowledge Sacrifice or the Rite of Sacrifice is a total consecration to the Divine Lord of all Enjoyments and offering and not, as is usually held, a renunciatory act, an act that merely breathes the air of derudation however free from inward sorrow at non possession of that which was possessed The Body it is that is to be offered along with the inward sell to the Supreme One Being, the Omnipervader Isa It is by this act, apparently of a total surrender of all possessions (as is intimated in the very first mantra of the Isa taklena bhunitha), that the fullest riches of the transcendent kind (rayı) (Śreyas of the Katha and the Gita) are attained Thus it is that the awakened soul, seeking the fullest sovereignty and empire resolves upon the Great Rite and conquest of the Visva through sacrifice This sacrifice is sometimes called the Visvajit sacrifice or the Afvamedha sacri. ficc In these sacrifices the gifts or dakşına are to be oncs fullest possessions The Viſvajit sacrifice of VājasŚravas father of Naciketas, or the Ašvamedha of Maha Bali is the greatest sacrifice, in this sense that it has a great mystic meaning He who would possess (the) All must lose all or give or give away all other possessions and not give up all” to others This was the pralijna the resolution or resolve of the sacrificer who had awakened to the Joyful Wisdom (Prahlada) And it is clear that it would not have been a complete sacrifice but for the coming of Vamana, the Dwarf brahmana, who claimed the three feet by His measure as Lord of the Three Feet being the Fourth as OM (A UM) interpreted as Earth (Vaišvānar) as. Midatmosphere (Taijasa) (the subliminal abode of the rajas), ·104 ISAVASYOPANISAD-BHASTA Kathopanısad and the Agni Agnirahassopanised of the Satapatha Brahmana) which is invariably completed by the Divine's acceptance in person of the intimate identity that is the reality function between the indwelling seer and the super conscient Universal It is this utter and total acceptance that is usuallyspoken of as the realization of the establishment of the Seat of Brahman in the Heart, the achievement of the Ananda, the Rasatala of Mahabal: It is this beatitude that has been stated to be the result of a complete surrender It is as it were the shifung of the centre of action from the individual ego to the Universal Person the Cosmic and supraconscious supracosmic Dune It is not without significance that the Seer Priest who ofhcrates at the sacrifice of Mahabali is Sukra (Iša 8) for on the path of real and fundamental divine evolution the Leader, the Sacrificer, Priest every part of the process of ascension passing on transformation is achieved by the Divine for the Divine and in the Divine, the individual soul playing the part of a quiet aspiring flame fed and lifted up unto union Surrender or Saranagati Vidya is stated to have six steps apukulyasya Sankalpa (willing the helpful to ascent), Prati kulyasya Varjanam (renouncing the obstructive), gopistva varanam (electing the Goal), Mahaviſvasa (radıcal faith in the Divine) Atmanıksepa (placing of the self at the feet of God), and harpanya (complete dependence in: olving a feeling of helplessness without the Divine) We can see in those four mantras of the Isarasyopantsad (15 18) these six in some form in the 15th verse- Satyadharmaya dįstaye' refere to this willing of the helpful (1), whereas the prayer to the Divine Nourisher (Pusan) to uncover the golden lid that covers the face of Truth is the renunciation of the obstructing forces (u), the 16th mantra in its first part · Tat te rupam kalyanatamam paśyamı IS the wish of the votary to see the Divine auspicious form and thus forms the third step (1), whereas the belief that the self of the worshipper and that of the Solar Orb the expression of the great faith in the Omni sellness of God the mahavisvasa (wv), in the 17th verse we have the expression of the Atmaniksepa, surrender (Kętam) or ·106 ISAVASYOPANISAD--BHASTA reveals the eternal, and this intermingling in the process of civilization, through poetry, ut, sculpture, dance and phulosophy and sciences, clearly portends so simple intellectual understanding On the contrary rationalism has tended to be dogmatic and has ceased to see the confusion into which its own analyses hare landed it Spiritual understanding or gnostic being will clearly interleave the historical with that which is suprahistorical and grant meanings not available in the one or the other exclusively The fundamental manner of interpretation was long ago envisaged in the Brahmanic literature, but we have grown so much intellectual these days that we have for a long time unaccustomed to see more than one aspect at a time and this secing of one aspect did the trick of depriving us of the fruits and visions of the entire reality To quote the Isa (9) again "Andham tamah pravisantı Ye'vidyām upasate tato bhuya ava te tamo sa u vidyayam ratah (sce also the 12th mantra) Thus it is necessary to interpret the whole body of literature as an organic whole This is undoubtedly difficult and may lead to lot of confusion and way be called Rescarch in the strict and literal sense of the term, but this is not the research that will get the applause of the savants and scholars of the present day It means the seeing of things temporal and eternal in one sweep and this one is forced to say "sadly' is possible only to one supramentally awakened to the deep and foundational unity of the two by a radical experience

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