·THE
ISAVASYOPANISHAD.
TRANSLATED INTO ENGLISY
WITI TEE CONDENTARIES OY
SRI BANKARACHARYA AND SRI ANANTACHARYA
ANO
NOTES FROM THE TIKAS
OF
ANANDAGIRI, DVATACHARYA, SANKARANANDA, RAMCHANDRA,
PANDIT AND ANANDABHATTA.
BY
SRISA CHANDRA VASU, B. A., F.T. S.
53,2V.IS
SANTANA
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·1711 belband PREFAN IK LOK 12 12 The fáâväsyopanishat, calleil also the Vijaçaneyn Samhitopatnishad, forng the last chapter of the Vajasaneya Samhita of the Yajur Vedt. It is perhaps the only Upanishnu that forms an integral part of the Samliti or Mantra portion of the Vedas. Other Upanishads generally form parts of the Brahmana portion of the Vedas. The Våjnsneya Samhita consists of forty chapters, the first thirty-nine chapters treat of sacrificial works like Agpihotr, Aswamedha, &c.; while the last chapter gives the philosophy of all that precedes. According to Shankaracharya, this Upanishad should be divided into two portions, one addressed to the Tyagis and Sannyasins, those who have renounced the three-fold desires of sons, worldly wealth and future heavenly enjoyments: the second portion is addressed to those who have snch desires. To the Tragis the Upanishad teaches in verses, 3 to 8, that the whole nniverse shonld be considered as enshrounded by his own self and not to be different from the Self, and that all things belong to the Self and are the Self, so that there should be no coveting of any one's riches. Those who do not realise this idea of Self, really commit snicide on the higher planes, for they deny the attributes of the Self and thas, as it were, slay the Self. All who are not Brahma-joanis are such slayers of the Self, and as & consequence they are born as Asaras. The term Aspra does not mean demon here. It means all persons, from men up to the highest gods, who have not the knowledge of the Snpreme Self. This is the panishment of those who have not realised the Self. The realization of the Self consists in knowing. That is, its absolate and relative state. As ausolate, it is immntable and the only ·ii One Existence, all things and beings are its manfestations, or only reflections In its relativity, it can be faintly anderstood only by comparisons and paradoxes, sach as it is swifter than the mind , the senses cannot grasp it, it elades their hold, standing, it outstrips all, rooted in it, all the cosmic forces, physical, vital and psychic, energize the whole nin verre , it moves and yet it is motionless, it is near, yet distant, it is inside of all and at us ontside of all, such as the Supreme Self The Sanyasın must cnltivate the idea of the solidarity of the whole aniserse, there being no such thing as a separate indiriddal monad-the Self is in all and all 29 in the Self and is the Self When the idea of dnalty vanishes, there exists nothing bnt one grand, pare, omniscient, all perrading, all-controlling Unity Then the man learns aniversal brotherhood, and transcends all gref and delnsion This is the bighest end of man, param purushártha Bat those who are incapable of elevating their souls to these transcendental regions of pare thought, should perform the doties of their Ashram and their position in life These daties vary according to the country, age and life of the indındaal These datres can be learned from the shastras and scriptores of all nations The proper performance of these will confer a sort of immortably, resembling the immortality obtained by the knower of the trae Scif But there are four dangers to be gnarded against by persons being in the world and performing their dails round of actions $in and vice are of course oat of the qnestion, all must abstain from these Bnt in the performance of what is known as virtuoqs acts there are snares and mtfalls Some think that their whole daty consists in praying to the gods (call them by any name, God, lları Allah &c.) and that a man most always contemplate the attributes of God Such persons may be called Upåsandradus or Derajaanis, others think that God can only be propitiated by works and not by prayers, lle does not want praises and lymas chanting, bat actire tvork Sach persons therefore Bre absorbed in works, founding hospitals, digging tanky, feed. ing the poor, and performing the well-known Jaha-yagnús ·iu Tlicre is yet another class of men wlio are neither for prayers nor for charties and works They say the great unknown, the Dulapral rıtı, from which all this tiniverso proceeds, ahonld only be studied and worshipped.--their doctrine is that man shonld be one with pature and fulfil the purpose of nature They may be called forshippers of the do jalrata fourth class of persons think that the worship of created natarc 18 the highest object of life, their lugliest ideal 18 Hiranyagarbha, the aniversal life force Thesc arc constantly absorbad in the cnltivation of their psychic powers and developing themselves into great adepts Thas these four types of good men--for all aro relatively doing good work may be represented as caltivating only one side of their pature to the detriment of the other Thas the first class cnltivate only emotion and do not develop volition, the second class cultivate volition at the sacrifice of bagher cmotion, the third class cultivate only reason by subtle analysis till they reach Prakriti , they are the great theorisers of the world, and the fonrthi are practical Yogis The rewards of these different activities are different The life after death depends upon the ideas of the person Thus the first class of inen, go to the regions their respective gods after death The worshipper of Christ will find himself in u state where he vill sce Christ all around him, and so with the worshippers of other deities The second class of workers will go to the region of the Pitris the great ancestors of lamanity, always working, always active The fourth class of mea attain even in this life wonderful powers and can perform what are yolgarly called miracles, and the third class of men reach Prakritz Laya, assimilation with nature This 19 the highest state that i man can attain to by mere works without the knowledge of the Supreme Saf Thys state resembles very much the state of Blahti, bccausc being one with Nature, he is free from all ordinary conceivable bonds The Sruth, however, condepids all these one sided activities, Bud advisçs mcu to combine them in their lives The teclipical names nised in the text for these four states are, Vudd, ·iv Aridya,--Sambhult and--Asambhutz The Sratı teaches that in combining these one may attain a state which approaches most closely to-Huklı This partial Daktr which the workers obtain, is reached by the path called Dera jana The chief difficolty with all vorhe lies in this, that every work inevitably produces effects, therefore all Karma-kandins are tied down to the wheel of causation and must be born and reborn again and again The only way by wluch there will be absolutely no rebirth is by Brahma jnana Bat there is another state also in thich there is no re-birth, namely the state where the soul reaches the Brahmaloka There the Boal will remain till the end of the Laha-kalpa This stato also, therefore, may be called & state from which there is no retorn (Anivritti), of course this is & state of comparative Anarritt Now what 19 the sphere where the soal of the Karma-kandia will find this Inácritt In this onr solar system, tehnow as science teaches us, that the planets are cooling down and parting with their internal heat The time will come, thongh millions of years hence, when our earth will become a dead mass like the moon, incapable of sapporting any life The liat orb to die ont will be the sun Thus the sun is the sphere where the soul must go in order to attain to the Anarritti From the son to the earth the connecting link is made by the rays of the sap heat, light and chemical and vital rays The soul to approach the sag itast croag over tlus bridge of light turome across bet ircen the sun and the carth--this 19 called the Archınadı mdrga To enable Hum to reach there, the soul prays to the presiding derty of the sain called the Satya purusha ít the highest mani. festation of the Self Thuis Pornsha is not visible to ordinary mortals the photosphere of the sou the rail of light, eflectaally conceals it. Modern science has not solved the mystery of the sun, it has analysed only the rays that reach tha earth The existence of beings in the san sbowing etberal bodies, thongla sona 1196 like a fiction, is not improbable After dcatlı the souls of the good are clothed 19 au etherial ·body and rise to the son, the plysical bods and the Linga Sarıra being left beluind The playsıcal body is consumed by fire, the Linga Sarıra 18 dissipted and dissolves itself into the Unuersal Life Force called anıla or Hiranyayar bha ell therefore what goes to the solar sphere is the soul clothed in Karana S'erira This body persists thronghout ages and 18 not slaken off until one attains the supreme haowledge This is a short rosumu of the doctrino taught by thus Urghad ag explamed by Sri Slanlaruchårya The question wluch the reader will naturally ash 15, whenco docs Shankara road all these ideas into this simple ont grand peroration of the Yajur-Veda In Rzsver, ive would refer um to the Commentary translated herewith Whether it will satisfy him or not 18 another question This Upanishad, however, las been gaderstood in a partially different way bi Sri Amanticharya According to him it does not tenclu tłt the renunciation of works is the only ineans of emancia pation For salvation there is only one wny, namely knowledge of God But this knowledge cloes not manifest itself or rise in the heart of a man polluted by sin To remove the tuint of sın, it is absolutely necessary that Karmag should be perfornica The doing of Karmas without any hope of obtainang rewards the performance of duty becanso it 15 duty, without any idea of grid--s the only merns of purifying the lenrt The licart beng the purified, there spontaneousli arises in it, or it 19 fitted to receive, the knowledge of Gud The acquisition of this knowledge is thus the second stage of development The third or God vision, the direct perception of God not only theoretically buowing hus attributes, but practically seeing lum, 19 the next stage The fourth stage is cinincipation which no longer depends on lutann erection, but upon the grace of Gol Not that even tlie first three stages depend upon human exertion for there cyck one minst constautly pray to Gocl to lielplinu to perform good sorks to cleanse his heart and open his eyes to see Elim Grace, Divine grace, is the last word of the ·Upanishad as the final proyer shows It teaches the har monious blendiag of daty with devotion and the caltration of & spirit of reliance on and complete resignation to the prill of the Almighty Jet my readers choose between Sri Shankaracharya and Anantacharya as their sonls may prompt GEAZIPUR IF TAY LATOP 30th December 1894 } ·* 3 पचवटी पुस्तकालय पचवटी पुस्तकालय OM! TAT SAT IS AVASYOPANISHAD. SHANKARA'S INTRODUCTION, THE verses " Isârâsyam" are not employed in (ceremonial) Works, (Karmas), because they rescal the true nntare of dema which is not the completion or resaltant of (any sacrificial) works The true nature of Atmá is explained by words like " purity," "untouched by szm," "unity," " invariability," " incorporeality," "all-pervadingness," lc, to be taught hereafter. And this trne natnre 19 contradicted by acts, hence these vcrses are inapplicable to sacrificial works, An objector muy say cannot tliese verses, by establislung the trne nature of Atmå possessed of these qnalities, be taken as condacing to the completion of an action either as generating, or evolving, or attaining, or purifying, or in the shape of actor and enjoyer? This is answered by saying that all Upanishads only treat of the trae nature of Atma So also have the Gitás and other boohs treating of Joksha-dharma thus object in View Therefore, considering dtmå ng more than one, as agent, as enjoyer, &c, and as impure, as touched by sin &c, have there licen ordainel various ceremonial forhs to be performed by worldly intellects He who desires fetuts of action, visible fruits like the attainment of Brakma's power (Soridhis), dc, or invistble feuts like Hearen, cen, and who thinks himself cntitled to zjerform sacrifices by such notions as “I am a twice-horn, I am rot lotu bliz, or linucl-bucked, &c, which distalfy onc from performing sicrifices,' stich a person should be engaged 111 sacrificial worls, so say those who buon tlic fituess of xersons ·Therefore do these serses, by revealing the true natare of Åtmá, by removing the indate igporance as regards the Atmå, give risc to the complete knowledge of the anity of Atmd, which is the means of destrojtog sorrow, delasion, de, the attributes of the world Thus, having described who is a fit person to study this science, whet is its salject-matter, what is its relation to the preceding parts, and woat 18 its necessity we bliall now briefly explain the verses themselves. ANANTA'S INTRODUCTION Salutation. (J) I Esde refoge in Jarı who is the one only subjectmatter of all the Vedas, who is the crest jewel of all Gods, who is infinite as regards space, time, and attributes (2) In this fortieth chapter of the I aqur teda, 18 the investigation or the Supreme Self by those transcendental attributes which free him from grief, sorrow, and delusion This chapter beginning with Isårásya has no applicability to sacrificial works But it establishes the trae nature of Atmå by its attributes of purity, unity, antainted by sin, Incorporeality, all pervadingaess, and the like It rei eals the true form of Atmâ to a person who has fitted himself to receive thus teaching by hariag first parified the ioner orgaa with the dae performance of all ordained duties, and it thereby renoses ignorance, the mother of grief and delaston, and shows the trne form of the Self Thus slill we show its four Anubandhas, rız, the subject of the treatise, its olject, its relation, and the Adhikari of the verse Isárasya, fc, the deity 13 Átmá, the metre is Anushtup, and its Risks 18 Dadhyan Atharran with the intention of imparting ipetrnction, addresses the following verses to his son or pnpil, seeing that he, the son or papil, is fit Adhikari, by reason of being purified by the Pasfertowry CETEROODIES of Garbháil an and the like, 1119 studied the Vedas, has begotten 800$ has performer sacrifices according to luis meaus, is fice from sin, 18 free froin The beer, ·3 desires, is endowed with the virtues called Yama and Niyama, is a sincere seeker of liberation, and bus approached lim, the teacher, for the sake of learning. SHANKARA'S REXDERING. 1, By one's own Supreme Amd as being the inner soul and) Ruler (of all), is to be clothed all this whatsoever that existeth in the world, (since these are all false appearances, the Atmd being the reality). By (the realisation of) this (idea), (the unreal world of itself will be renounced). And by (50) renouncing, (and knowing that thy Atmd is the God) shalt thou save thy soul. Covet not (nor entertain the desire of possessing any) riches of any one. ANANTA'S RENDERING. 1. All this is dwelt in, created, preserved and regulated by the Lord, all that existeth in the world, whether it be perceptible by the senses or known through revelation. Therefore, enjoy thou all things that have been specifically allotted to thee by the Lord according to thy merit. Covet not more than that, for by so doing, thou rebellest against the will of the Lord that hath fixed thy destiny. This being the case, whose are the riches, but the Lord's? Shankara's Commentary. 1. Isärasyam, g'c., Isa is the iostrumental cose, singular number of the naan Ruler,' from the verbal root fa; It is equivalent to Is-itá, the Supreme God, the supreme spirit of nit. He verily rales (ishte) all, being the Atmd of all creatorea, by His- being the innost Self. By Him, i. Eng ·by one's own Self, by the Lord (sâ) 18 to be covered (råsyam). What is to be covered ? All this yatkınchidam sarram) The word yatalıncha is an archaic form of yatkınchit, meaning whatsocker Jagatyám--in the worll Jagat-moving All this should be enveloped by one's Self, which 39 the Lord, : e, rith the thonght of this lughest trath, ix, "I am all this fcing the inmost Self of all " By himself, which is the Highest Self, should be covered all this false moreableand immoreable Torld, as sandal or agaruhr its espeet scent cover or perfumes the bad smell prolaced by patrid matters in water, by orerpoweriog the evil odoor similarly, also by contemplating on the eternal verity of Self, is removed the false notion imputed to the Self that it is an agent, an enjoyer, &c, cansing the idea of duality, and prodacing in this world the varions modifications having name and form and action The word "world" is here illastrative, meaning everything that exists So also 19 a person who contemplates on the Lord as Self fit for renouncing the threefold desires of possessing sons (wealth and heaven), and he is not fit for ceremonial works. Tena tyaktena-by renouncing it (the word tyakta-tyaga) A dead son or a servant may be said to be trakta, or left, as there 19 8 want of relationship to the Self, but it cannot save the Atma bat it 19 by renonciation (ljága) alone that it 18 saved hence the word tyakta (left) here 18 to be taken as equal to tyaga (renunciation) and not literalls Bhungıthah pålayethah, dc, meaning "thor slonldst protect, or protect thon' Thou hoying renonnced all desires, coret not (má gridhah) 1 €, be not greedy, i e, do not entertain thoughts of neqairing wealth Kasyasreddhanan-do not desire to obtain the property of any one, whether of a stranger or thy own The word said in the text 24 an indeclinable nsed as a mere expletive without any meaning have a meaning in this way Do not coret, why? Kasya. xviddhanam-hose is the property, : e, no one can have property that one may coret (stid having the force of An interrogatire) All this is Ainé only , by sach dimino Or it may ·5 contemplation, is everything renounced, because all thus bem longs to the Self only, and the Self 19 verily all this Therefore, covet not these unreal sabstances 1 is abore" Ananta's Commentary Isá is a verbal root meaning to enle , adding to this the affix krip (the whole of which affix gets elded), we get the nono of agency 1: (tom s ), meiniog the Ruler of all, the Sopreme God' He, verily being the soul (Åtmi) of all creatores, roles (ishti) all This whole universe proved to exist by reason of perception, shonld be enveloped by Ilım—the Ruler, the Sapreme God, the Self The word råsyam comes from the root (T) to cover (adadı class) the affix nyat is added to this root by Satra III 1 143 of Panin, and the indicatorr letter n of the affix makes the word so derived to have the circumflex (starıl) accent. All is to be covered by Him 2 € ,1s pervaded by Him As the Srute says --"He is below, He verily "The Narayana stays peryading all this both in and out,' &c or the word rusyam may be derived from the root tas to dwell' (bhuadi, class) when the meaning will be--"all this is dwelt in (casitam), . e, produced, preserved and regulated by the Ruler, the Supreme Brahman" Thas the Srut says “He from whom all these creatures are born, and by whom all that are born remain alive &c" "He who controlethallthis, Me is the inner controller the Immortal, &c." Not only is the nniverse haown through perception to be so enveloped by the idea of the Ruler, but also the whole cosmos in its concealed state as well, and therefore the text says yathncha "phatsoerer" That 15, whatever exists in this world, thongh not perceived, but proved to exist by Scriptore The sense is eat the whole 4717273€, murable ad YUTable, perceptible or imperceptible, has been created, preserved, and regalated by God For this reason.enjoy' (bhanjuthul) thon,z e, experience thon all enjoyments (sufferings) that have been thrown out (tyalla) or allotted or ordained to thee in ac. cordance with thy destiny by Him (tena) the God Be pot ·greedy for more than what is go gisen The word gridlalt comes from the root grdhu to be greedy,' to cofet (Dirade class). That 19 covet pot thon, 1 log renounce the idea from thy heart “O let me have more than what I have got ,' ben cause each an idea or wish of thide us abortive, simply becanse tlon art under the control of the Supreme Spirit (who has allotted to thee thy full measure) Dhen this is so then whose are the riches? That 18 of no body the riches all belong to the Lord The particle sted 18 interrogative For thus the Srutz declares. He is the controller of all this He is the commander of all He reigas over allting hatsoever that existeth. The purport of the whole is that dispassion (Varrigya) should be cnltivated by the thoaght that the Principal Giver 19 God only and not any other living being who is temporarily invested with the proprietory relation or title SHANKARA'S REVDERING 2 (But if thou art not capable of renouncing, then duly performing merely here these sacrificial works, like Agnihotra, Lc, as taught in the previous chapters) desire thou to live for a hundred years. In this way (0 thou who cannot concene thyself to be the Supreme Spirit, but thinkest thyself to be human), wilt thou escape the taint of inauspicious works, there is no other way of preserying one self from inauspici ous works ANANTI'S REVDET ING 2 Performing sacrifices without 207motive of reward, wish thou to live in this world for a hundred Sears, never renounce works for thy salvation lay in thus doing thy duty There is no other way to salvation for works performed with the object of gairuns ·माग यम ना राय 7 salto tichetaget Konds likė Kama Morks byk they are the mistruments of salvation that your mind. Shankara's Commentary Thng should the hnower of Self, by renonncing the threefold desires of sons (wealth and heaven), and by devotion to the realisation of Self, protect (or save) hıs Self this is tho sense of the first Vedic verse. Now for that other person, who on acconnt of non-knowledge of Self is incapable of apprehending or conceiving the Self, the second verse teaches ag follows - Kurtanneca, tc-bysimply performing the sacrificial acts, such as Agnihotra, cc, let lium desire to live (prishet), for a hundred years (samah years) forthis period has been ascetu tained to be the average age of man He who 13 desirous of living a hnndred summers, sorily must perform sacrifices; this is ordained by way of explanation By sach methods, in thec (trap), 1 ., to the man who art desirous of living, who imaginest thyself as a mortal, from this (etnh), 2 e, whilst engaged in the performn'ınce of sacrifices like Agnihotra, fc, from the present methol, there is no other method, by which ininspicions deeds should not besmear and contaminate thice This is the sense of the words karmana malipyate Thorefore let him desire to live whilst performing the sacrifices ordained hy Scriptures, such as Agnihotz a, &c. How, again, is thus meaning dedaced from the text of these Nantras, thich say thut by the first verse is tunght the devotion to knowledge (núna) for a Sannyári (who has renounced all desires) and by the second serse 19 taught devotion to sacrifices (Korse) cor one who 19 incapable of renunciation To this com repls, by ashing whether yon do not remember the anzing thing the opposition between gnana (spiritual loowledge) and Aarma (sacrificial acts) 19 as unshaken as a monntain Here also in this Upanishad) is mentioned that lie wlm desires to enjoy life, suonld perform sacrifices, whilst renouncing everything by mantling It over with the idea of God, oue should save his soul, and not ·coret any one's wealth Bo does the law of Sannyam (renunciation) teacli-"Let him not coret life mor death, let go to a forest" this is & qnarter "Theace let hi pot retorn" this is the commandment of Sannyasa The Scriptare tells as also concerning the different fraits of these two (action and renonciation) Thas, in the Taittaniya Uradishad, we find * Verily these two Paths are as old as creation, firet the Path of Actron, recordis the Path of Sannyasa the road of resigna tion the renunciation of the threefold desires of these two, the Path of Sannyást is the best Rentociation verily leads to beatitnde" So does Lord Vydou the Vedacharya express it as his rell thought out opialon to his son i "There are here two Paths on which tlie l'edas are based, first, the duty that leads to devotion and action, second, the resignation of action" We shall show later on the various bab-divisions of these two Ananta's Commentary 2 Now in this verse the text terches that the scriptural daties should be decessarily performed in order to obtain purity of mad (chutta m) Kurcan de Destre thou to live for a hundred years that is for the duration of a hundred summers, in this world, always performing sacrificial sooths like Agni- 1otra, &c which are regular Forks performed without any special desire (riskkama) and are therefore, carises of libere trou The word jyrueshet is in the third person bnt it shonld be construcd in the second person in consonatice with the foregoing context or it is probably it the thurd person as a respectful way of addressing eqfu ralent to Dhardt gyetishel, may your bonor desire to live' The measure of human life as a linndred years therefore the number hundred 1s eraployed It is put in the accusative case becanee it denotes the duration of time ud Pauni II 3 - Thesen«e ng that one should erform the scriptural Anties to the utmost of his abilities no 1 shonld never abau lon them For thns says the I ord ja the Gita • Let tiie night be to perfoni works odlr and not to look to their frmt, be pot thou a meras to the fruition of ·9 there are TrorLs (by desiring rewards) let not thy convictions be to- Fyrrils the pon perforinance of works” (II 4 7) so also, " He who performcth works (like a serrant) simply to please God, withont any attachment to those works (by the potions that I am the agent, &c), he is not tainted by works, lhes lotus leaf (which remuineth onwetted) in water" (Gita, V. 10) "Ttay 19 In the locatıre case in the text, bnt it is an archaic nse, being equivalent to "tara" thy (6th case) The phrase "eram hayr" is an elliptical sentence There should be supplied the words muktır aslı" for thee thus performing sacrifices and desiring to live, there 18 deliverance” The sense 18 that there 18 no other method than this by which deliverance can be obtained As varions methods of obtaining heuven and the he So there are not various methods of attainment of deliverance (muktı) the meads to it is one only The purport 19 that salvation is obtained by the parification of the heart, resultiug from the performance of works done with the notion that those are all for the sake of the Lord, and are all offered to Him If it be objected, how can works lead to muklı, 19 work, most necessarily fructify in some fatare time,' we reply, in the trords of the verse, nalarmalepyatenare such works do not taint the soul That 19 works done for the sahe of salvation (mukti) will not besmear (lipyati) or bind thee, O man! The sense is that the effects of Karma will not bind thec, csen thongli thon be a man only, when thot performest thy proper duties without any thonght of reward but perely worsliping the Lord Beca se sacl works exhaust their force in the act of effecting the purification of the herrt, which causetli salvation Tor thus is it said Now these two are the wave on which all the Vedas are based, namely the religion of world y estivity and that of cessation of works " SHANKARA'S REVDERING 3. (But) those who are engaged in Kamya works, and thus are) slıyers of Atma (by causing constant 2 ·10 rebirths, those ignorant persons) on dying go towards the worlds of the Asuras, 1. c. (where dwell all selfi-h worldly-minded soul-), --regions covered by the dense darkness (of ignorance). AVANTA'S NEDERLSC. 3. Those who kill their må by ignoring its existence fall into the round of transmigration, and go to regions covered by the den-c darkness of ignorance, and are born as those who do not know the Supreme Self. Slanlara's Commentary. 3. Now this thurd verse as commenced in order to censure the ignorant. Asuryâh (literally belonging to Asuras), evcu Decas, &c, are Asuras, so long as they have not realised the state of the Supreme Self, tlic non-duality. The lokáh or birtlıs appertaining to these Astras, (be they Dems or Demons), 1$ called Asurydh. The world ndma in the text is an expletire particle The lolik--where the fruits of Karmas (merits and demerits) are perceived (lobyante) or been or enjoyed 19 called a lola, i e, birth. Andhena-by ignorance in which nothing is visible, by durkness : dcrta-corered Táncto those births ending with minerals. Pretye-having left this body, Adhgachkantz they go. As is said in the following Srut (Kath II. V. 7.) “some enter the trombagain after death for assaining a body, others go inside a tronk according to their deeds and according to their faths." Yc Ke Atmahanah -- who kills the Self is called itmalangh : Who are sau persons" Those who are ignorant. How? They alsays ignore their Self, Lecause they deny the Self which is ever-existing, owing to their guilt of Ignorance. The common or ignorant people are called Lillers of ScIf, for to them the effects and attributes of ever-existing Atmá, such as the consciousness of pou-deca)- ·11 ingness, immortality, &c, are alrcats non-existing or dead Therefore, oning to the son of killing the Sulf, tre they reborn in the world, Ananta's Commentary 3 Now in the tlurd verso, the Sruti censures those persons who are addicted to the performance of sacrificial worls with special motives, sach as obtaining a son wealth, heaven, &c “Asurya &c"—those persons who are hillers of Self (Atmahanal), who hill their Atmá by putting it iu relntion to the chin of transmigration thus causing coutinnal births and donths, who are not wise, who are alchicted to Kamya works and hence are murderers of their truc Self,—snch on dying (pretya), go to those regions (telolan) The word abhr in abhıgachchhantı has the force of direction Such persons go touards those regions that arctlicy? The regions appcrtaining to the Asura: (assuryah-usuranâm ime) Those who delight (ramante) only in physical life (asu), riz, those who are devoted to the nourishing of their lives merely, the ignorint, addicted to scnsnal pleasures, nre called asuras "lifi cnjoyers” What sort are those asurya regions They are covered (arritak) with blinding darkness, that is dense ignorance The sense is that such persons, on account of the preponder'ince of ignorance, and not knowing the Self, tahe birth and die ngain and nguin The Lord lias said in the Gita (II 51 )- "Tlio wise renonacing the fruits born of work, being filled with the true notion of the identity of all, becoming free from the bonds represental by births and deaths, even whule alise, rench the immntable state" So also (IVI 4 Minds confused by many false allaréments surrounded by the snoro of delusion, absorbed in the enjoj ment of Insts, they fall into unholy hells" Thercfore, worshiping God by the performance of datics ordained for ones particular caste (rarna) and stato (a 2 am) with proper rites, and being purified of internal ali s through His grice, he will get earrágya (dispussion) anit will know the Self, and thins will become liberated Thus 19 ·12 1 97 the sense of tus precept Thus the following Smitis also show that the knowledge of Brahman is the only way to liberation The knower of Brahman attains the Sapreme" "Knowing Him thus, one becomes immortal eren here, there exists no other for this "Thas thy liberation as assured, there is no other Tag," de What the nature of that Brahman is is explained in the next verse SOANKARA'S RED DERENG 4. The Atmd is changeless, motionless and one (in ats absolute state, but in the sphere of relatirty ) it is stifter than the mind, the senses cannot grasp it, it eludes their pursuit) ind it goes in adı ince of them these senses muy run fast, it outstrips them, itselfalt the while remaining motionless Being the primeval Force, it sustains all the functions of nature fanmate and inanimate) AVANTA'S REDERIC God is ferrless and one, there is nonc equal or greater tlian He, and He is the one inner consciousnes of all, Ho is swifter thin mind since mind annot com prehend Him, Gods like Brahma, sc, do not know Flım completely, He is the cause of the Uniter , knowledge He, like the mind, outruns all othera He 19 inconceivable. Remaining in Him and supported by Him, the l'aju maintains all worls, He is the Life of the Life I'orce. $) antara's Commentary As on account of killing the Arma the ignorant fail into rebirths so on the contrary (by the preserving of tle same) the wise get alvation and they are not killers of Self What the nature of that Atma or Self is, 13 nos described in He is ·13 this verse. Anejat na-ejat The term ejat (pérticipnl nonn) comes from the root, or 'to shal e' Shahing is inotion, or change of one's own state That which is devoid of such shaking, which always retains one's forni, is said to be anejat or aushaking That is also ekam, or one among all creatures. It is yarıyah or swifter than manas or mind which has tlie attribntes of donbt How are these two opposite attribntes predicable of tlie same thing? Tor in one place you say it is fired and immovable then you say it is swifter than manas There is nothing wrong in it These opposite attributes are to be adjnsted by applying them to the Stme in its two different aspects—absolute (nırupddhi) and conditioned (rpádhe) TVhen viewed in its absolate unconditioned form of Parc Self, it is end to be nomoving and one (anejat-ekam) The swiftness of the mind is wellknown to nien, as mind (manas) or antal karana (or internal organ) having the attribntes of imagination (or will) and donbt, becaose it 18 joined to condition or upådlı, even whilo dwelling here in the body, can go in imagination to distant Tegions lile the Brahma loka in the space of second In spite of the mind going to the Brahma lokas so swaſtly, yet the spiritual consciousness is already there, as they are the reflections of self consciorsness, and are included in it, hence Semie 19 swifter than mind Marnad dcruh —the scnscs like the pjes sc are called dera as they allamine (dyotanat) the mind Tlie senses did not attain (apnuran) the truth abont Self as described above. The mind is swifter than these (senses), becanse mental operations precede all sensations Even a dim reflection of the Self derer becomes an object of perception to the senses Because of this swiftness it has gone (ars/at) in advance even of the mind becaase it is allperuuting uka space. That simt is all pending and devel of all the qnalities of the world, and by its own absoluteness, by its own form which is withoat action it appcars as if it hius conditioned all the modifications of the world, as seen by nadiscriminating, dnll persons, and being one, it appears as if it is reflected in each body ·Therefore, it is said tadal átatah-trans fiat, an jún. other than itself, trz mind, speech, senses, dc, atret gocs 18 if, besondi these fit rang past them or surprees them). The idea that motion 18 an appearince, not a realita, Is shofn fither on by the text itself Tu that itself serils remaining stationery, and nathont action, tasmin- in it, re, in this Ålma, an thus Erer-Intelligent Matansrá) --- that wluch mores (srayati) - in the firmanent (aları) urmeir l'o ju the sosteider of all life, the source of all activity, in whom are contained as products all the c effects and causes, (or means) lihe worp and woof, tint which is called Sutrutma (The Thread Soni) tho is the Regulator of the whole tirere He 19 mafartsrú apal means acts, or the fonctioning of all living beiners, as well as the set of allamiding heating, burning TIDIOS, Ce, of fire son, clouds, &c dadlatı-sopports or regulate. Thus other Srutis teach the same thing as "throngh fear of this ſtmu, the wind blor The meaning is that all changes of causes and effects take place in the sabstratnm of all, the Erer Intelligent Scdf Ananta's Commentary 4 Anriat, cc The metre of this verseas Trus/tup anejat comes from the root rym to'shake' (llradt), that which does not shole 19 called anjal-anslating, ip fiarles Somc translate ancjat as equalent to achalat, on moving bat by this construction the subsequent line it stifter than mind' will contradict it, Blorcover, fi arless '18 the proper translation, n3 another text sa Bral man is undecasing, immortal, and free from fear Flam --ope, lasing no onc equal to liim, or zbore Kim I or sore the Sruti in See sratara &c -" There is not seen anything that a esther enal to him or abore Him” Or He is one by being tlie Inmost Soul of all, aod leuce calleci sin ána-ghanaconsc1014- ness as if solidified-that 18 all sentience Tor $18 tbe Sruti --One Gol ltdden in all creataree, all proradia, the Inace conl of all belang varaeg jariya —inind i known to ·15 be swift Hc 13 Swifter than mind even He who lins swiftness is calledl jaza-rat lie who has a greater swiftness 19 called jacijah the affii rat (matup) 13 elided when the comapıratıve aflix 1757 is added (see Panın V 36) Thc swiftness of the mind 18 seen from the fact that, remaining in the body, it can travel in imagination to the remotest region of the Brahmu lola Brahman is prored svifter than iniad becanse mind even chanot reach it Morcover, Gods like Bralma and the lhe did not reach thus Bruhman, i e, they did not completely comprehend the nature of Brahman According to some, the word dera meins the senses, it being derived fron djotman, that which illamıncs The senses like the eyes, &c, do not reach Him, that is, cannot make him manifest This explanation (is nseless, as 16) contained in the saying that mind even cannot reach Him (when miod, the synthesis of ril the senses, cionot reach Him, it follows 1s a necessary corrollary that other senses also cannot reach Him) Puran-He is the first, being the cause of the whole As the Srut declares "Froin whom 'll these creatures are born &e" Arshat comes from the root rush to go,' (gatz in Sans/rut means knowledge also) therefore, it meras, knowledge Thas declares the structe -Brahman 18 Truth, Luowledge and infinity The text further declares another trascendent il attribute of Brukman, opposed to ordinary experience, as tishthat, &c. Reu watag stationrry (trsht/atr) 10 its own place, it runs (charatah) goes quickly because it is all-peryuding, and having outrun (atit ja) or surpassed the others (angan) namely the mud and tlie like, it is still stationary In other words, its posers are inconcert able Tarther matarigru or ráju'the force currents', so called becuse they grow or more about (slayati) in the firmament (matrithe mother space) Sozyatı comes from the root tu 0-822 (Ole uli) to grow, to go In that Brahman, the l'aju sustains (cladkáti) all works (apah) Apak, kterally 'mater', 18 n name for worls produced from canse and effect these are contained like the wrpnd woof of u cloth in zaya, hence called also the Sun a-the threrd, who is the clirector of the n kok nu universe ·16 veree, who sustains all Lafe, wlio in the motre power of all That l'ápu, the cosmic energy producing actiny sa all living beings, docs so because it ! is for its sal tratan, the Brakman In other words l'ayu, i kuch is the Life of all, is atself bribed by that Brakman For thus says the Stun, "trongli flis flar blows the l'aju, 8c" Or the meaning may be that apah means that by such are obtained (apyante) pleasures and palos, throngh works It is derived from the root ůprotr by adding the affis kuip, before which the long s7 is shortened In Him (Brahman) are placed (drdkate) by matarısra or layu, all works like eucrifices fire offerings &c That is, the Torhs of all creatores are consigned to Brahman or stored np in it. Thus by the following moutra, of the Bajur Vedly Deta gatu rido gátun titta gátremila manaspata imam, 111 works are porimarily consigned to l ayu or cosmuc energy in its differentiated and homogenous forras and the l'aju in its toro consigos all those works to Brahman therefore Brahman is tue supremo substratam of all works like sacrifices, fire-offerings, &c SuaXLARA'S RENDERING 5 It moves (1. e appears to do so), it does not move (as a matter of fact), it is for off ( e to those wlo re ignorant), and it is also near, QC to the wee), it is inside of all, and it is outside of all, ( e. all pervading) ALYTI'S BEDRING 5 Ile since tlie gulty, lle guies peace to the Virtuous, lle is far away from the unus, Ho is nmr to the wiec, IIc is juside of all thus world, and Hc 18 even out-xle of it. Or God, 19 manifested in nature, moses, as all animate creation ; Jet He does not move, beng mountains and lul., He is far away, as sun and stars, He is near, is the carti, IIc in witbın all, as the antar yamın, Hy is out idc of all, as Ilusa.

·17 Shankara's Commentary 5 “There is no taatology in the sacred hymns", being a well-known maxim, the sense of the above verse is again repeated in this yerse Tadejat—that Self, Atmû, which has been described above, ejati, moves, tad-aad that verily, naryatı, does not move from itself, the sense being, itself immoveable, it appears as if it moves Díoreover, taddure, it is far away, it is as if far away, becaase it cannot be approached even in hundreds of millions of years by the anwise Tadrantıkce (thuis word is composed of three words) tad u antike—it 18 verily near, not only is at far away, bat it is near, because it 18 the ultimate Self of the wise (nearest and dearest to them) tadantarasya sarzasya, it is the inmost of all these As another S'ruti says “That Atma which is in the interior of all” “Of all this" of all this universe having name, form and activity, Tad u—that even is outside (vakyatak) of all this aniverso on account of its all-pervadingness like space, being extremely subtle, it is in all {“ On accoant of its pervadıngress, it 18 oatside of all, and owing to extreme subtlety it 19 inside of all, then it cannot be always one anchangeable essence" to remove this donbt the commentator says ] it is always constant, becanse another Srut teaches, “It is as if a solid mass of consciousness with no room inside or outside" Ananta's Commentary These mysteries are not grasped by the mind by being told once only, therefore the parport of the last verse 18 again repeated in this mantra, Tad, &c The metre is Anushtup That above described Atmâ moves or shakes, and does not more or shale By itself it does not fear, because it is fearless, bnt owing to dallness of p1810D, it appears as if it shahes with fear Or the verb cats may be taken in its causative sense, equal to ejayatı Heshakes the evil doers with fear, and so also he does not shake the doers of good deeds with fear For thas says the Gità (III 8) "To save the good, to destroy the evil-doers, to establish religion, I become manifest in various ages" Moreover, ho 13 far off in a dis- 3 ·18 is far away tant region, and he renily is near, because he is all-pervading Or he is far away, because the onwise do not reach him even in tens of millions of years, and thus he appears 29 if he He is dear, because by being meflected in the hearts of the wise, be 18 as if he was pear He is not only far and near, but He is even within all this Ozirere consistlag of name, form and action and He is cren outside of all this, because he is all-pervading like space (Alasa or ether) For, says the Sruti—"The God stands persading all inside and outside" Or this verse is capable of another interpretation In the prenons verse, Brahman was described as cause, in this the game is described in its effects Thos that Atma mores, a Cng Whulst existing in the form of lying creatures it moves It also does not move, whilst existing in the form of inert mat. ter It is far off, 18 existing in the form of sors and stars It is venly near, as remaining in the form of earth, &c IIe 18 within all this animate creation in the form of the innercontroller For thins says the Srut: “He who dwelling in Intellect (cynana) 18 fithin Intellect whom Intellect docs not know, whose body is Intellect, who from within roles Intellect, 19 thy Soal, the Ioner Rnler, the Immortal" (Br A y 7 22) He is ootside of all this universe because he esists in the form of Tine As says the Sruts "The Purusha in the form of all-devonring Time exists in 24 ont of all" The sense is that all the infinite animate, and inanimate crestion is Brahman only "A person who tvorsłups this does not, after death proceed by the path of light, &c, as the others do becanse he even here has obtained Brahman, he attains Brahman" &c. say the Srutis Tadoanh ke 13 compound of Tad + 4 + antike The x 19 apnila, and onght not to be compounded according to Panini, bat the composition takes place by the roles of Prat såkhya SQAXXARA'S RENDERING 6 He who beholds all beings (from the most subtlc unmanifest down to the grossest inert matter) in the ·19 Amd (as not being separate from the Atma) and (who beholds) the atma to be in them all, despiseth naught (because he so beholdeth). ANANTA'S RENDERING, 6. He who knows that all beings exist in God only, and who beholds the God in all beings, does not go to disgusting states, but becomes liberated, Shankara's Commentary. 6. The ascetic or one anxious after emancipation who sees (paśyati) all objects (sarcabhuta) beginning with the unmani. fested aprakriti called atyakta and ending with the gross est minerals, in his Self only (átmanyera), that is, does not sce anything else than his Self, and who sees in all those objects his own Self (sarrebhuteshu châtmanam), his Self being the Self of those objects by its Self-hood: thinking thas:—"08 of this body composed of causes and effects, I alone am the witness and cogniser of all perceptions, though I am pnrg and without any attribntes, so in this very way by myself I am the Self of all creation beginning with avyakla anmanifest, and ending with the minerals"-he who perceives withont any distinctions the Sell in all objects, by that (tatal) very realisation or perception, does not despise (cijugupsate) any body. This (the statement that he does not despise any body) is merely explanatory (prapta anucuda) as necessarily following from the foregoing statements. Because all hatred and contempt arise from the false perception of thing as se. parate from Self; but when one sees always the for him there crist no other objects which can cause contempt. Thos the non-bating becopies a necessary corollary of the foregoing propositions. Ananta's Commentary, 0. The Sruti Row tells the mode of worship. Yaslu, &c. The metre of this verse is Anushtup. That person (the above pure Self, ·20 described adhkári) who sees all creatures, beginning from the anmanifested mulaprakrit down to inert matter, all ani mate and animate creation, in the Self (the sign of the low cative case is dropped in arte, vbich 19 eqaa? to arreda); 1 ¢, who knows that all creation subsists in Brahman alone, and who again sees the Self in all creation such a person by reason of his 80 seeing, does not obtain the disgusting state (ropugupsate pugupsâm ápnoti) That is, he becomes liberated Jugrepså 19 Byzonymous with censore,' 'blame,'disgust,' 'Teproach and ignomiay' It is formed by adding the de siderative Affis 'san' to the root gup, by III 1, 5 (Panini) the sense of the root not being changed by such affis This mantra has the same sense as that conveyed by the following teaching of Srih nisl na “He who secs me in all and sees all things in me, I shall not destroy him (? ¢, I shall not be absent from him), nor shall be destroy me (o e, he shall never be out of my sight), Gitá VI 30" SHANKARA'S RENDERING 7. When 3 man so beholdeth and percereth that all beings are no other than the Self, and realecth the unity, whicre us delusion, and where is grief? AVANTA'S RENDERING 7. In that state when a person knorts that God is One and existing in all beings, and when all beings. become ts of the Armd, in that state beholding the unity of the Armd, for lum there is no sorrow or delusion, (the chains of audya are cut asunder) Shankara's Commentary 7. That very purport is taught by the present verse number 7, beginning withi ya smin, &c At what time or in what Self as described abore (for the word yasmin, meaning 'in whicb;' may refer both to soul and time) all these objects (sqrtant Bhutáni) become ns Atmd only (Atmane okul), owing to the realisation or perception of dime which is the summum bonum ·21 7 the Great End, owing to the fall knowledge (cyanatah) that the Acmd alone is the highest object then (tatra), i e, at that time, or in that átmd, where is delasion and where is sorrow (Konohah, Kak Soka)? [Because sorrow arises from not kuowing the Atmi which is extreme bliss per se, and conseqaently untouched by Borrow It is owing to this ignoranco that one says Ohi I am killed, Oh! I have no sons' Ohi I lave no fields. This is, therefore, why he desires to have sons, &c, and in order to have such acquisitions he is anxioas to propitiate the gods, not seeing that dimd is anity Therefore by the process of anaya and dyatıreha, realising that sorrow, &c, are the effect of ignorance, when this Primordial Innate Ignorance is removed, there results the completo cessasion of all Borrow, &c therefore the text teaches that it 19 right knowledge which conduces, to cessation of sorrow In the Sushuplz state of dreamless sleep, though there 13 cessation of sorrow, yet the root of sorrow still remains, it being merely a laya state Therefore the commentator says ] Sorrow and delnsion arise from the ignorance of the seed of desire and action For when one sees the Self as anity, as perfectly pure, like the all embracing sky, where can sorrow or dela son be? The sentence 18 pnt in the interrogative form for emphasis, meaning that sorrow and delusion being the result of ignorance become imposible when true knowledge arises This verse shows the complete cessation of all the attractions of the world, with its cause, once knowledge is acqarred Ananta's Commentary The very same fact is taught by this verse also Jasmin, &c. Its metre 18 Anushtup In that particular state of miad of onc ho has realised that all creatares are in the Lemlood that. Atma linoll creatures, (cuyánakah) all creatures become as if the very Atmå itself This realisation takes place by constantly thinking over the sense of Vedic texts like these —"All this is verily Brahman," &c That is to say one gets the knowledge that the Atma 18 verily one only which cells in all creatores Thns the Lord has said in the ·22 Gitá (VI 31 )“He who realises firmly the auty that dwelleth in all creatures, tiz, Mc, thongh he may be in various formas ontwardly, he is really always a Me" In that particnlar state (latra) hanog seen the unity of the Atmá, what delnsion Or SOTTOw can there be for him? The sense is that there 19 then the complete eradication of worldly transformation together with its cause, because of the absolate impossibility of the existence of grief and delasion, which are the effects of ignorance, for such a mind As says the Sruti (Brandulya II. 2 8 Katha VI 5) – "The bond of the heart 18 broken, all doubts disappear, and his works cease to bear frait, whea the Being who is supreme and not sapreme 19 seen ” SHANKARA'S RENDERING 8. It (the Almd), libc space, surrounds all, is luminous, is not the subtle body, it is not also the gross body, and 18 consequently without wounds and without muscles, (it is not the causal body and hence) pure (from the taint of ignorince), it is untouched by the ains of virtue ind vice, it is all seeing, it is the Ruler of the mind, it is above all, it is itself all, that cterzzally freo God through his omniscience Inns allotted from cternal fears to all things their respectre works according to their nature, ANANTA'S READERING 8. Such a knower of Self obtarns God vrho is 177gra white, e, all hoon ledge and bless, who is without body, therefore without rounds and factures, being all whole, who is without muscles, who is pure (unimpaired by Sala, Rajas, and Tamas), and who 18 untouched by sın The God is all wise, omniscient, sub- Jugutor ofall, self existent, independent of others, He in etern! years has distributed all proper and the objects.

·23 Shankara's Commentary e, not 8. This verse teaches us what are the specific attribotes of the Atmd, besides those that have been described in the preceding verges Sa paryagdi,—that (sa) already mentioned Atmd 18 all-pervading like space (paryagdt=pari on every side' agát * gone", therefore, all-perradiaz). Sukram means pare, full of light, effalgent. Akayam means without body, 7 having the subtle body called the linga Sarıra Avranam means withont wonnds or boils Asnanıram --that in which there are no tendons (snúva), or muscles By the words 'invalnerable' (avrtnam) and without muscles (asrådıram) is excladed the gross body, (2 e, the Atmd is not the gross body called sthula sarira) Suddham-pare, withont any dross, freo from the dross of Ignorance this precludes the causal body karana sarıra also with reference to Atma Apáparıddham free from all sing in the shape of daty or virtue (ilharma), and non-daty or vico, (adharma) The words sukran, &c, though in the nenter gender in the text, should be anderstood, lowever, to be masculine because the verse begins with sa prayagat in the masculine, and ends with words like lavih, fc, in the masculine, all referring to the same person Radih. Being on all sides, secing all, all wise' As another Srutz 8ay 8, "There is no other seer than he" Manishr means the raler (Ishula) of the mind (manas), omniscient, the Lord Paribhuh who 19 (bharata) above (parı) all beings Stayambhuk-who is (bharat:) Himself (stayam) alone, those above whom he 1s, and that which is above all that is only himself -therefore he is called stayambhuh He, the Ever-free Lord ou account of His omniscience has ordained (uy adadhat), bzs distributed all things (arthan), e, necessary objects, according to their natare, according as they are fruits of acts or means of performing acts The word yâlhatathyatak 15 an abstrict noun in the ablative, derived from the word yatka-tatha, meaning as that’, S'astatıbhyah—from everlasting, Samábhyah, the years, hnown as prazapatis or Lords of creatures.

·24 Ananta's Commentary. 8 This verse tells ng what the fruit 18 which gacha Knower of Brahman obtains, Sa paryagat, dc The metre is zágåti The adkkari who sees the spirit (Alme) in the mode mentroned above, obtains or reaches that Atmá, as described below. The word paryagát is composed of the preposition part and the verb agat in the corist, and means prêpnot,' obtaide' In Vedic literature, the norist conveys sometimes the sense of the present tense, sec Panını, III 4 6 Of what sort 15 that Atmá? It 18 white, 1 e, pose (sukra-sukla, the ra being interchangeable with la), : €, its nature is knowledge and bliss It 16 without body, : {, it has no body to suffer or enjoy the consequences of works Being without body, it is consequently withont holes (arranam), e, it is full withoat any fractures. It is asnacina, that is, it has no srürd or moc cles By saying akaya, "vithout body," the subtle body 19 negatived with regard to the spirit, and by saying asnderra, withont mascles, the gross body is negatived, as muscles are representative of the gross body, consistiag of several hamours thus there is no taatology The Strut then dem scribes certain epithets, showing the reason why it 19 withont gross and sabtle bodies Suddham --pare, not affected by the three qualities of satra, rayas and tamas idea 18 farther expressed by the epithet apdparrddham that which is not touched (reddham) 15 828 (papa) such as pain and the sufferings produced by deeds The construction 10 that the wise man obtains (paryagat) the above described Átma, having the attributes of parity, &c Spirit, though devoid of all actions, yet creates the whole Aniverse, preserves it, de, by Its laconceivable power, Therefore the text says 'Katih,' &c The spirit whom the wise reach, that spuit, Sas'rathibkya samábhya=in eternal genrs (the ablative here is equivalent to the locative cage) distribntes (ryadadhât-vida-dhati, Pa. III 4 6) according to their trne zatare (yatka yatkartk carupent} all oljects (pacarthan) or what sort is that spirit? It 13 Kach, wise, all-seeran, onni- The same The Supreme ·25 scient, manishi, intelligent, all knowledge, paribhủh, roler of all, controller of all, svayambhú, independent, absolate, who exists (bharati) withont wanting any thing from another and by himself alone. Some commentators explain Kavih, &c., as an attrıbate of the worshipper. They say that the worshipper, by attaining the spirit, becomes Karih, all-wise, &c. This interpretation should be rejected, ag by so doing the continuity of the scntence is broken. Now the Sruti addresses those who, not knowing the Atma by the methods laid down above, are absorbed in works, and who wish to live by merely performing sacrificial works and nothing else. S'ANKARA'S RENDERING. 9. Those who are engaged in the blind performance of sacrificial works only (without a knowledge of the ral nature of the deities worshipped) go to regions of blind darkness; and to a still greater darkness tlian that, they go who are engaged in the knowledge of the deities alone. ANANTA'S RENDERING. 9. Those persons who are devoted to mere sacrificial works go to blind darkness, i, e., are being born and reborn, and to I still greater darkness they go who are solely devoted to spiritual knowledge, having abandoned works ordained by scriptures ; for their minds never get purified owing to the absence of works. Those who are devoted to falso knowlerige about God go to dark regions, but to a greater darkness they go who are selfishly devoted to the true knowledge of God, and do not put right those, who having false notions, are going the wrong way.

·26 Shankara's Commentary. me, &c" 9. Here, throngh the mediam of the first verse, is taught the devotion to knowledge (nána-nishtha) by the renuncia tion of all desires, and this is the sense of the hymn "whatever exists in this world is to be enveloped by the thought of God, and covet not any one's riches" For those ignorant persons who wish for life and its pleasures), and are incapable of devotion to knowledge, there is taught, by the second verse, the devotion to sacrificial acts, (Karma-nishtha ) by saying “Performing sacred works, let & man desire to like a hundred years” The division of devotions into these two kinds, as shown by the above verses, is also shown in the Brihadaranyaka Upanishad, as " He desired, let there be a wife to "For an ignorant person who has desire, the sacrifices are ordained, &c" "Mlad is às sual and speech his wife," &c, (Br A 14 10) These verses conclusively establish that ignorance and grossession of desires are the necessary qualification of a person devoted to sacrificial works, (Karma-nushtha) So also 9 the result of desire shown there in Chapter 1. 61 88 the evolution of seven sorts of conditions in which the sonl dwells by identifying itself with them Similarly, it is also shown that by renonncing the threefold desires of wife, &c, the knowers of Self, by opposing the tendency of absorption in action, are establislied in the Self as the verse says, " What shall I do with children, &c." They who are devoted to knowledge (nána-nisitka), who are sanyásıns, are taught the evil consequences of 1500rance and ignorant men, by the verses To the godless Asaric regions &c,', and they are also instrncted in the trac antare of the Self by the verse, “ He is brilliant, all-pervading, de" The above Ferses are addressed to those persons only, and they are fit to receive the lastraction contained therein, and not to those who have desires So says also tlıc 22st verse of the last Chapter of the Sretâ ratara Upanishad “Alyasrambhya," &c, which meabs that instructions contained therein are pot addressed to persons having desires To ·27 thoso who are engaged in vorls, and devoted to works, and who desire to liyo by performing works, are addrossed the following verses Andhantamah , &c How again is this known that these verses Andhantamah, &c, are addressed only to Karna-landıns and not to all ? Becanse for those who have no desires, a different end and a different means of accomplishing it have been laid down and this is a refatation of the charge implied by the above qaestion, as is shown in the foregoing verse—“when a man knows that all beings are even in the sonl, when he benolds tho nnity, then there is no delnsion, no grief" There 19 no 17180 man who ever wishes to conjoin the knowledge of the unity of Alma with sacrificul works, or with inferior knowledge, or with anything other than bpowledge. Those who wish to make such a conjnaction, are the ignorant who are censored here Herein 18 taught the conjunction of those things onls. the combınntion of which is possible either logically or through the anthonty of Scriptores (and the Atma Indna nnd works can never be so combined) That which is called Darram-rollam, divine wealth, ie, the howledge abont things divine, or appertaining to the Gods, is the meaning conveyed here by the word Vidlyd because there is the relationship of such knowledge to sacrificial acts und Brahma Jnana or the knowledge of the Supreme, for sach hnowledge has no relationship to Karma Moreover, tho different fruut of Dera knowledge is declared in the text, "By (the lower) knowledge ovo attamus to the region of Gods Deca--loka" In the following verse, censure 18 passed when a person devotes lumself exclusively to one of these two, i e, inferior knowledge or sacrifices separatels, in order that one person should practise hoth concurrently ; and not that the sacrificial worhs or lower knowledge 19 reproachable per se, because the verses show later on tho different froits of each Thus the text says " By knowledge they reach to that state By knowledge they attain to Deralola From that region one docs not come back By Forks one attains to the region of the Cathers" So that no ·28 nothing ordained by Scriptures should be left anperformed, and thus S'astric 10jonctions do not become fatile There "they enter into gloomy darkness," ti: darkness in which nothing is visible who enter ? Those whoare devoted to Ardya, tic that which is not Vidya, i e, sacrificial works Becanse work is opposed to knowledge "Those who worship" (upusate), tu who being intensely absorbed therein perform merely the Agnihotra and the like, called herein Ardya Tatak-from that blind darkness, büya-ra -o cved greater, te tamah-darkness they enter. Who enter? Who having abandoned works are desoted' to or absorbed in knowledge (Vidya), ti, in the inferior knowledge of the Gods The separate and different fruits prodaced by knowledge and works have been tanght in order that both should be combined These two do not stand to cach other in the reletion of principal and subordinate , for a subordinate act 18 never capable of prodacing independently any frait In other words, if the conjunction was not meant, then the juxtaposition of two things, one producing frart and the other not prodacrog any fcat, would establish between them the relation of principal and subordinate, which is not meant the text proves the co-ordination of Karma and inferior Vidya, the end being the conjoint effect of both Ananta's Commentary 9 Andhantamah &c The following six verses have the Anushtup metre Desirous of teaching that knowledge and works shonld be harmoniously combined in one person, the Strutt censures the exclasive devotion to each, : € -- thoae persons who won bip (upiste), who perform only Aridja, namely, that which is other than Vidyd, ? Forks that is to gay, who perform sacrifice only for the sabe of obtaining heaven, &c. In the word Aridyd, the negate tive particle o has the force of indicating something other than the thing signified by the word to wluch it 13 added, like abrdhmana-a person other than a Brdhmand, i e, a Kshatriya, ·29 &c. Sach beings enter (pracióanti) into blinding (andham) in which nothing can be seen bat darkness, (tamas), namely ignorance. In other words, they experience the recorrence of wyordly transmigrations. Tatah-than that, than that blinding darkness represented by transmigration, bhuyah ira (rva here is equal to era), to a greater darkness even, they enter, who again (punal) are engaged only in Vidya, i. e., in the study of Atmå or the knowledge of the deities. The senso is that such persons by having abandoned sacred works, and incnrring the gailt of the non-performance of the datics enjoined by the S'astras, do not get their hearts par ified (which such works only can accomplish), and consequently do not obtain knowledge though they may scek it. Others explain this verse in a different sense. They say this verse establishes the necessity of censuring every false knowledge other than the knowledge of the true natare of Atmá. By a false knowledge abont Åtmâ, one goes to the regions of the Asuras as taught in verse 3; bat by not censuring false knowledge, there is a greater fall than going to the regions of the Asuras. This verse does not censuro works, pare and simple, because, in the absence of works, there would necessarily be a want of effort to acqnire knowledge (the effort itself being a work), and becanse of the non-reproach of devotion to mere works. Moreover, the word eva "merely" in verse 24 performing merely sacred works, let man clesire to live a hundred years," shows that merc works withont knowledge are not censurable. Therefore the sense of this verse is, those who are devoted to Avrdyâ, i, e., false knowledge about spirit, enter the hell, called Anilham-tamas, Thus the Sruti says, “Who knoweth the Brahman to be asat, he becomes as if asat." Similarly, those who are selfishly eragel in the acquisiting of the kanwledge of the true nince of spirit (Vidyd), and do not censure the false knowledge of spirit, by which people fall into the state of Andhantamah, fall on this very account into deeper darkness than that in which those enter who have not the true knowledge of spirit.

·30 (In other words, this cxplanation shows that selfish seekers of spiritnal knowledge miss their aim. Not only should man himself acquirc spiritual koorledge, bat it is bis duty to put riget those who entertain false notions aboat spirit.) SHANKARA'S REYDERIKO. 10. They say, the result of a knowledge of the Gods is different (sincc by it one goes to the region of the Gods), and they say the result of the performance of sacrificial works is different (as it leads to the regions of the Pitris), thus have te heard from the Wise Ones who explained both to us. AXAXTA'S TEYDENING. 10. The knowers of God say the result of the knowledge of God is different, as it confers immortality, and they say the result of more works is different as it leads to the worlds of the Fathers, &c; this we have heard from the sages who have explained both to us. By the true knowledge of God, partial emancipation is obtained, and by putting right those who have wrong notions of God, fruit or somewhat like partial liberation, is obtrined. Shankara's Commentary. 10. By Vidya or inferior knowledge & different (anyat) froit is produced, for so they say (áhuh). For the Sruti declares, “ by knowledge the world of the Gods; by knowledge they reach there." A different (anyat) frnit is obtained, they say, by Ignorance, namely, by works. For the Sruti says :. by works, the world of the Fathers.' Thrs (itz) we have heard (Suéramah) the speech of sages possessed of wisdom (Driráním): from those teachers wbo høre explained (richachakshire) to us (nal) these : namely, works and know- ·31 37 Itz &c, lege Tltat 18 to say, this is the traditional knowledge landed down from antiquity. Ananta's Commentary 10. This verse teaches the different fruits of Lnowledge and mere works, Anyad, &c. The knowers of Brahman say (Ghuh) that the fruit of Vidya or kuowledge of the Self is different, a e, by sach knowledge one obtains Immortality The learned say that different is the frait of Andyâ, i e, different is the fruit obtainable by the performance of mere worls, namely, the frait is the obtainment of the regions of the Fathers, &c. For says the Söruts -"By works, the world of Fathers, by knowledge the world Devas or Gods, the world of Gods is the best amongst all worlds, therefore, they praise hnowledge How is it hown that different are the fruits of knowledge and works? The Strut answers we have thas heard the saying of the wise those teachers who have explained (oyachachalshire) to as this, raz, the different fraits of work and knowledge That is, this is the traditional Inowledge handed down from the past, from teacher to pupil, in nabrohen sticcession. When Aridya and Vidya are taken to mean the false and true Lnowledge of spirit, the meaning of the verse is this The ancients say that by Vidyâ, or the knowledge of the trac nature of Self, one frnit is obtained, namely, liberation of a partial kind, and by Avidyú, i e, by censuring false knowledge of another, a different frait is obtained, : , a frut Bimilar to the fmt of partial liberation Thus we have heard the wiso say who taught as the means of liberation It follows, thereforc, that both should be combined. SHANKARA'S RENDERING 11. Who knows that both these sacrificial works and knowledge abont the Gods, are to be performed concurrently by cne man, such a one through sacrifices crosses over the effects of natural worls, and through ·32 knowledge gets partial Immorta lity by attaining to the condition of a deity. ANANTA'S RENDENNG 11. He to collectively performs both sacrifices and knowledge, knowing that both are requisite for obtaining the highest end of man, cleanses the in purities of his heart by works, and by knowledge, enjoys Immortality, or attains liberation. Shankara's Commentary 11 Vidyam-cha Aridyam-cha means the inferior knowledge of the God, and sacrifices He who knows both these,' , who understands that one should practise both these conjointly, obtains the result hereinafter mentioned, becanse he combines both towards the accomplishmentofonedesired olject Sach a person, by sacrifices like Agniotra, &c, called Avidya, having crossed or overcome 'death' (mutyuh), that is to say, haring overcome all natural work and knowledge, both being connoted by the term (mrityuh) by Laowledge, 1 en by 200- ledge of Gods enjoys' or attains Immortality, . , the idea of one being a Deity That is called Immortality when one reaches a state in which one feels oneself identical with Divinity Ananta's Commentary 11 The Sruti Dow teaches the conjunction of both lidyan &c, Vid ja -the knowledge of utma, tidyd--work or the censuring of false hnowledge. Cha -18 a conjunction, showing the aggregation of both these. Tad ubhayam saha both these combined, as condacing to the attainment of the final purpose of man Jo teda --who haows that one man singly should perform both these He throug! Arrdya, namely, through the performance of Agnihotra sacrifice, &c, with the notion of consigning at all to God, basing crossed (trtra) death, i e, the kuller, tuz, the imparity of the heart (antahkarana), and having become perfect by the parificat103 ·33 of the heart, throngh Vidya or the knowledge of Atmá, attains Immortality and obtains liberation Amnta in the text, 19 the name of a particnlar state, the state of liberation As the Lord Krishna has said in the Guta -The state which is obtained throngh Sankhya, that very stato is reached through Yoga algo He who sces Sankhya and Yoga as one, he verily sees The San) hya and Yoga here stand for I nowledge and work SHANKARA'S BENDERING #2 Those who worship the unmanifested nature go to regions of blind darhness to a greater darkness than that go they who are devoted to the worship of the manifested nature as Hiranyagarbha ANANTAS RENDERING 12. Those persons who worship the non creator, $2ying thint God is not the creator, the world is created, preserved and destroyed by its own inherent naturc, or who hold the doctrine that soul is 1 pheno menon like the intoxicating power of wine and con sequently there are no rebirths, enter into groping darkness, and to a greater darkness they go who, without cleansing their hearts by voiks, and not knowing their impurities, are blindly absorbed in the pursuit of spiritual knowledge. Shankara's Commentary Now desirous of teacling the collective and conjoint Worslup of the manifest and the unmanifest, the text censures the exclusive torship of euch They enter into bliud darlness who worship asambhuti The creation is called sambhutz thnt of which the effect is creation is called Sambhutz that whiclt 13 not--Sambhi tr is called isambhrtz, 22, nature, 12 ·35 qaality like the notoricating power produced in wie fermentation The Bauddhas, holding coil contrindy, Ate being censnred by this verse Those persones iboarorship Asambhúti, 2 C, who hold as a firm dogma that there is no rcbirth (na Sambhútr), that there is no incarnation of a person once dead, and consequently who hold that on death sve become liberated (mukti) verily, they enter into blind darhacss And similarly those who tro dos oted to Sambhati, the creator, the supreme Dera, who are absorbed in Him, and do not perform works, who, not knowing the impurities of their intellcct, are engaged in the parent of the knowledge of Atmá only, 2 , who hold that Alma only exists that there are no such things as works, and that there is no connection betireen Karma kan and Jnana-landa, such persons enter into a far (ca) greater (bluja) darkness than blind darkness Or the meaning may be this Desirons of combining the worship of the Manifest and the Unmanifest, this verse censtres the exclusive devotion to cither alone Therefore Sambhutz means creation, the prodaction of effect tho opposite of this 18 Asambhuti or Prakriti or the cause called Unmanifest Thoso who worship that Asambhuti, called the Unmanıfest, the cause, or Prakriti, which is the seed of ignorance, desire and work, which is invisiblc, go to a corresponding blind darkness, i e, fall into the cycle of births and deaths And those who worship Sambhiltı, the Brahman in its effects like Tiranyagarbha, cc, enter into a far greater darkness than the last, SHANKARA'S TENDERING 13. They say the result of the worship of Hiranya. garbha is different (as by it one attains the psychic powers, clied' anımd, &cjand they say the result of worshipping the Unmanifest is different (sinec by it one gets Prakrti laya or muit: in the shape of absorption in nature). Thus have ne heard from the wise ones who have explued both to us.

·36 AVANTA'S NEYDERNO 13 Different they say is the fruit of torshipping Sambhûts, and different is the fruit of worslupping Asambhatt This we have heard from the use who have explained both to us Shankara's Commentary 13 The Srul not mentions the different or partial results of the worship of each seperately, this showng the reason for worshipping them both conjointly They say (ahu) the frut is verily different of worshipping the Brahman in its effects, i e, they have explained that the fruit of such derotion is the attainment of perchic powers called anima, &c So also they sav the resalt is different if onc Torships the Unmanıfeat for the anthors of the Paranas say that by such Forsbıp one enters the state of Prakriti laya or absorption into natore--the state of blind darkness mentioned in the text Tans have se heard from the sages the different froita of the worship of Aryáknita and I yakruta from those who fare explained it to us Ananta s Commentary 13 Now the Strult explains the different fruits of cach hich is the reason why the worsłup of both should be combined Anyad &c The Tise say that the fruits of worshijing Samb) udi or Bral man in nature 19 different, i e, one gets thereur the psyclnc potere like Anima, Laghima &c. Similarly, the frmit of worshipping Arambhult is end to be different, that is the worship of the Unmanifest lends to wind Darkness For thus caeth lon Krishna • Thosc slose heart is engrossed in the Ar jakta—the Unmanifesto enfrer mity 1 uns 1: Ác Thins are re henrl of the ise ho hare explained to us the difference in the results of the torship of Sambl uti in Asamblis ·37 SHANKARA'S RENDERING. 14. Who knows that he should combine in himself the worship of both the Unmanifest, which is indestructi. ble, and the Manifest, whose effects are destructible, such a one through the worship of Hiranyagarbha overcomes death, (i.c., all weakness and want of power by acquiring Siddhis,) and, through the worship of the Unmanifest, enjoys the partial Immortality of being assimilated to nature. ANANTA'S REYDERING. 14. The Yogi who knows the supreme God, the crcator of all, as well as the destructible physical naturc, who knows collectively both this perishable body and the imperishable soul in it; who knows the real and the unrcal, he, through his perishable body, by performing with it good acts, purifies his heart, and by the knowledge of God becomes immortal, and gets liberation, Shankara's Commentary. 14. Because this is so, therefore it is reasonablo that thic Forship of tyaksta and aryakrta should be combined in one person, as then only does it lead to the proper end of min. Therefore, says the text, “He cho knows both together the created nature and destrnetion, &c." By destraction"_by tliat whose prodacts have the attribute, of being snbject to dostrastiar: lore by a figure of rhetoric, the attribute stands for the thing possessing the attribute. By the worship of sach destinction baving crossed over death,' riz., imbecility, and vice produced from sios of lust and the like ; le obtains the fruit of possessing psychic power like animd, &c., by worshipping Hiranyagarbha.' Thus having transcended 8 ·38 * Desth' in the shape of sant of power, &c., he, by forehlpping the asambhuli or the Unmanifest, enjofs Immortality by Leing disolved into natarc (Prakriti-laya) In the text, Sambhillim cha tinásam, &c, the negatire particle 8 shonld be Bapplied, . c , the tert should read thng - Armbhútrm cha asrinâm, cc Becase the fruit Asambhula-mritamasnute' lie attains Immortality through Asambhiiti, it shorts that rended refers to Sambhuti. Ananta's Commentary. 14 Having shown all this, the Struts now draws the following conclusion from all that has been tanght above Sambhuts,--the Sopreme Spirit, the Parabrahman, who is the one sole cause of the production (sambhara) of the whole universe Vináld ---that whose quality is to be destroyed, that which is liable to destruction. It is formed by adding the affic ach (st) to the word rinasá, the resultant form being, however, the same (see Pdnin, V 2 127) That 18, it means the body that is liable to destruction so also the world. The Yogi who knows (reda) both together (saha), a e having made them both one, namely the soul that dwells in the body and the body, who discriminates betereen the real and the non real, who knows "I am separate from the body, the copjunction with body is for the sake of suffering the froits of words," and who by so knowing, with luis body (vindrena) acquires good, motiveless dceds (niskkáma), which gue rise to spritnal knowledge, and altimately consigus all those deeds to God, such a wise one by the destructible (renasena) fragile body, through the performance of pare and good works, having crossed death, : e, having purified the inner organ by removing its imparties, enjogs immortality through Sambhuti or through the knowledge of Acma He oltaras Hibcration Or this verse muy hare this meaning This verse teaches tlie concorrent worship of both Sambhútı and Asamblun, because both go towards the attainment of the particular porpose in VIC. In this versc the negative particle a bas been eded ·39 by Panını, VI 3 109, before the two words vindéa and tinásena, ie, those words are really arınásu andatınášena This elision must be inferred as the context requires that tinâsa should mean Asambhuti, and therefore should mean avinäsa, becrase Asambhuid is not destructible He who conjointly worsłups or hnows both the Samblutz and the acinára, the Daniſest and the Unmanifest, that Yogi by means of the worship of the indestructible, the Unmanifest, having crossed or overcome denth, i e, want of power arising from the guilt of irreligion and last, enjoys or obtaios, through the worship of Sambhút: or Hiranyagarbha, the Immortality of the Prakriti-laya Or Sambhútı may mcan Hıranyagarbha and other Gods, because they are existent (sambharatı) By the worship of Sam- Bhúti, namely, Hiranyagarbha and other dertice, loving crossed denth, e, having removed the impurity of the inner organ, he enjoya Immortality or liberation (muhti) through the wot. ship of the Indestractible, the Paronutma, the Supreme Spirit, who is free from the fault of birth and decay (rinasa), that 19, by obtaining the knowledge of the Supreme Spirit, one becomes liberated In this explanation, the order of the words in the text has been reversed, and the text is read sambhutya mrityum tirtra, arınáecna amritum afnute SIIANKARA 8 RENDERING 15. Thou Nourisher ! Open to me, a worshiper of Truth, the door of Truth concealed by the golden disk of the luminous photosphere, so that I may see the Satya Purusha daelling in Thee, O Sun ! A YAYIA'S REVDERING 15. (Having thus fitted himself, by theory and practice, the Yogi prays for the vision of God --The face of God, the best of Beings, the Imperishable, residing in the orb of the sun, is covered by tlie luminous sphere that enshrounds the sun O God, o ·Nourisher of Thy devotecs I remoic that sail of light, fo that I, the worslupar of Truth, inay xcc Thil. Shankara's Commentary 1) The hughest result ottaimble through laumon dlujects anil celestial huowledge, according to the Scriptures,culanates in absorption into nature (Prakriti-layu) bo far extends the circuit of world's life, I , llc splier of Karmic furces causing trausmigratiou Befood that, 19 the filerc of the renup. ciation of all desires and des otion to pure knowledge which taches that all that exists in Self only, ns taught in a furruer versc Thus two sorts of Vedic teachings have been described here, tiz, the doctric of work (prarril) and the doctrine of renunciation (ricett) This to-fold cloctrine 18 Laaght in other Upanishads ulso Thus 1n (Brladiranyak Upanuhad) that portion of the Brahmanz wlich ends with the Prarargya sacrifice is adapted to explain all the rules of positive daty and negative virtues relating to the Vedic doctrine of activ vity The other portion of the Brhadiran nla is meant to teach the Vedic doctrine of cessation of works In the text, "he who looks both knowledge and inorance together, (verse 1])" is taught the knowledge of inferior Brahman apu pertaining to works, begiuning with the ceremonies to be perforded at the time of birth and ending with the rites at the funeral pyre, performing which one should desire to live for handrel y cars In the alore verse it is also said that lie enjoys the ambrosia of Immortality thronglı knowledge by crossing orer death throngh non-bnowledge Non, in the present versc, is explained the path throagh thich Immortality 13 to be enjoyed Thus the Brhadáranyaba safe, V 52 - “That wluch is truth, that 19 Aditya, the Purusła which 19 in that inminous orb and the Purusha wluch is in the right eye, both are trnth (Sat ja)" A worsluper of Brahman #bo lias duly performed all the various works, when the time of death approaches, prass thas to the sonl of Truth in order to obtaiu an entrance for himself into that luminous splucre ·11 Ihronyamaya-lhe as if it was golden and full of light, concealed or covered by suel a gollen screen, 2 e, covered by the photosphere of light, hides the face of truth, i e, the 'face' or entrance to Brahman residing in the solar orb is enveloped (apıhıtam) or closed by this golden scrceu or photospbere lattuan O Pushan remove or open (aporni) Thou that screeneth, for me (Satyadharmaya) who am a trorslapper of Truth by worslusping Thee, 0 Tratb, for Truth is my religion, so that I may sce Thec, 1. e, approach Thy Soul of 'Truth The word satyadhai mi may mean also the establisher of the religion of Trutlı, in that case the verse should be trunslated, 0 Puskan open Thou that door so that I may sce the establisher of the religion of Truth. Iranto's Commentary 13 Having, in the preceding verses, taught to the adhıkári (disciple) the nature of the Sapreme Spirit, in the remaining portion of the book 18 taught the means of liberation (moksha) which consist in the direct perception of Brahman The direct preception ou God-vision does not take place merely by reading or lcaring Morcoser, by mere God-sision there is no moksha, it is a mers only, thc molsha is obtained only through the grace of the Lord l'or, says the s'rutt, (Kath V. 1.2 23) "lle demâ cannot be gained by knowledge, nor by understanding, nor by manifold syorhs and science Thom HIe clucts, by im is He gained, for him this Atmâ reveals Its own truth" Therefore it person who lius studied the science of Spirit and cogitated over it, should pray to tho Spint fur lliy rcalisatiou or vision, and similarly . jlerson who has obturacd the vision of Spirit, and has seen Iin face to fuce, should pray to lum for obtaining mohsha or liberation The remunus verses, Ihranya, &c, show tho mode in wluch the Lord shonll be addressed in prayers In this bymo; Forslup in the form of Áditya is taught Ilıramnyena Patrena, The metro is An eshtup That which is like gold is called Ilıranmayr, that is full of light Patran - cssel, from the 6 ·root po to drink,' that in which something pat is drupl that in which the rays abide is also called pátra, ? €, the solar disc or orh By that Inomous orb or photosphere is covered (apzhutam) the face, i e, the whole bodi of the Truth of the glorious God, the Highest Perou, thc Indestructible, the dweller of the solar orb, the form being assumed as 13 kiod of reil The face which is so reiled by thecurt 112 of light, O Pushan! (who feeds pushndi) o l'eeder and Yourker of Thy devotees! O Supreme Spirit! do Thon upcluse do Thou anveill Why? satyadharmıya drushtaye Ile mlio lo'ds (dharayati) or ponders in his heart, orer the form consisting of Truth, (satya) knowledge and bliss, 13 called satyad/arman * for the sake of sachi a person" will be, satyadharmaya (in the dative case) as satyadharınıaya The meinung is, "open Thy face for the vision (drshlaye darshanaya) of Thr devotees like myself who cherish Iruth in their hearts' That 18, become visible or manifest The word anshtaye is datuse singular of drishtı which is formed from the root daisir to 'see's by the addition of the alis han () forming the abstract The 7 18 changed into by VII 2 36, te is chunged upio a by Pbarni, VIII 4. 41 747+fa (TR+99+2) This 29 the Reshi's prazer SHANKARA'S REVDERIAO 16 O Nourisleri O the Sole-Mover! Thou Con. troller! O Thou Appropriator of all lives and mys! O Thou Child of Prajapati disperse Thy rays and lessen Thy heat and light, so that I mis see Thy most propi. trous form. I do not beg this as 7 mersant but as an cqual, for the Purusha that is there in Thee, that am I ANTA'S NES DERING 16. O Nourisher! Thou Sole-Kaosledge! O Thou Ruler! O lnonn to the wise! O belon cd of the Lon of creatures1 allumine my mys and expand my knot מנוסת ·jedge. So that I may see, through Thy grace, Thy moet auspicious form The Purusha that is in the orb of the sun and in other forms, verily that am I. Shankara's Commentary 16 O Pushan -The son is so-called because it sopports (poshayati) the tiniverse Tkarshe - One-Rish--the only one that moves (Fshati) or goes 0 Yamal 0 Controller! so-called because he controls (sanyamanat) all the various worlds Suryah ! O Attractor! -le is so-called because he withdraws or attracts to himself (502-karna) the rays, all the vital forces and flaids O Pragdpatya ?–O son of Prajapatil withdraw (uyah) 1. e withhold all Thy rays (rasmin), and diminish (samuha) 1. c. collect together all Thy splendoar '(tejas), e Thy heat and light So that I may see Thy gracious and most anspicious form, Tly most beantıful form Verily I do not ash this favour from Thee as a legger or a servant, but of right, because that Purusha, which is in Thee, is the same as I That Being, dwelling in the orb of the San, whose limbs consist of the several Vydhritis, is called Purusha, becanse it has the form of a man, or it is so called because by it in the shape of vital forces, the intellect and Self hus filled (purna) the wholo universe or it is so-called becanse it dwells in the body. (puri Sayanåt) Sohamasmi --I am verily that, I become verily that Ananta's Commentary 16 The same tlung the Rushe asks in more explicit tering Puslan, dc The metre is uslurk (Puskan! O Nourisher! O Flarshi ! This Ford 18 a compound of Ila and Rishi, he rho is the one sole Risk Risht * Of this Satya-Purusha, tha Vy chrit. Dhu 18 tho hoad, Daurah Aro the arms, And Such are the foet Anandagin ·as comes from 1181 to 2005, 'O thon the principal Intelligence O lama! He ushn regnJates (yamayali) is called Yama says the Sriti —"He who controls (vamzyati) from within is Brahman' &c O Controller! O Surya. He who is how able by the 82ges (Sury) is called Surya it is formed by adding the ) addhta affix yat, to the word sin the final of which is elided by Pânını, VI 4 43 (ĐT+7=(+7) O Thou Inown only by the wise ! O Prikupatya The Lord (pali) of creatnres (praza) 13 called Pragipalı His other name ne Hiran jagarbha (the first emanation of Brahma) Brahma 29 said to be beloved by Prajapati, because Bralmá first Jostracted him in the t'ellas 18 Bare Sretasoa Srule ---"He who first created the Jhranyagarbla Bral mil, and tonight bım all the Vedas o Thon beloved of Prajipati! Iyula taśmın Samuda tezah illumıning my raje, (ra emın) expund (ryuin) all Thy brilliancy, that is to say, expand This external appearance nud mv tuowledge So that I mat see (nasjåmi) throngly Thy (c) grace, that (tax) most auspicious form of Thine (yat te ripam Paljan taman) the most propitions form, the Sprite says "He is the saspicionsness among all auspicionsdesses Or this line may menn, O Nrur sher O One Knower: O Regui Jator 10 hporn bs the questo Snn of Prajapalı or Dharma, in the shape of lara-Adrá jang' Disperse (ryula) Thy rays which filling on my eyes present them seeing Thee and lessen (samu a) Thi brilliancy (tral) that is adapt it so that I may be able to see the rest is like the above lo what tray wilt Thon ece, is taagut 10 the next line ya do That purusha (ove ho dwells--octe in the lodies-- purska,-- purus/a), that being that dwells to the o-b of the son, thıt pirusla tbat dssells in ot) er bodies as well, that purus/a um 1 that is, the len dvelling in the crus of the son and other forme 19 one with the luminous being that is in my heart The scose being that I see Thr form 10 tlag vay The parport being that the means to lubų nt104 consists in the consciousness alone of sacli auto 1) ·15 The woril a sárasan is formed by combining hut and we By the rules of grammar, the final songht to have been omittel, bnt is not, by another rolo which suis y and t are not cluded when they are finnl in a pada and occur between two yowels Sce Pantai, VIII 3 19 &c SIIANKARA'S Nr\DITING 17 Lct my Linga Sarıra, consisting of seventeen members, on loving this body, go to the Satrdtma, let my Sthila Sarra be consumed to ashes by firc, Om! O Protector! preserve me! O mind! remember what I onght to remember now, remember what acts I havo done in my studentslıp and family lifo Αν ANTA's TIFYDΓΓΙΝΟ 17 Now of me dying, let my individual Prana Vayu resolve itself into the great ocean of Life, let my Linga Sarıra, purified by hnow ledge and worhs, go out of this body ! Let my gross body be reduced to ashes, Om! O my mind, remember that which ought to be remembered at this juncturc, remember the various thoughts thought by thee up to this time, and remember all the acts that were done by thee since thy childhood! Remember thy acts, O mind! Remember! Ro membei all that I have done since my childhood Shankara's Commentary 17 l'uyur anlam a mrtam' - Now of me dying, let the selguthe stal force' or Prána, abandoning this individual borly (adh játma) dissolve itself into the universal body called a lhıdurtula, the natural ſountun of all life, the greit fad the great Immortality, the Sutratma or the cosmic life The word resolve itself or obtain' sbould be supplied in ordeſ to complete the sense Th119 15 bint showing ·16 that the vital 2183 shonld go ont, being purified by Loowledge and Tork (The Vayn of all persons does not mix in the uniferal reserroir, it only tho c n ho are pure, lose Linga-S'anira undergoes complete deontegration as soon as death ensoes ) This in to be soferred from the fact that the person is capable of claiming entrance into the solar region 4thedam feia low muy this gross body, being offered 289 acrifice to fre be resolved into ashes "Om Prato &r" In prayers, On stands as a symbol for Truth and is a name of fire, though as 1 fict Brahman itself is enlled Om O lrato'Ob mind whose fraction is willing remember that which ought to be remembered at thus panctare, for the time 1224 approached Fery near indeed, so remember all the past drevils done ap to this tune O Fire' temuniber those works which I have done from ruy childhood opnards The repetition is for the ankes of empliasis Ananta's Commentary 17. Vos of me drug Ict the vital forces (rayu) leaving this andıradually, go to the Univery1 Boly, the Great life (Amla)" and for the urpose the Mish prays as follows - 1 dyuranclam ofc of the Weifehle lorii sunt the stny of the logis, the Soprinje, the Brahmin called the Glors, having the attrilutes of n in gros*10* , tlie seer 19 Bral man, the metre 19 gayatrn the rati in the Sajreme Sjinit, it is the Sultan Bralne (tha Word God) in le uttered in commencing an ending ull recitals, un klon) I Le employed an **crifices and burat oleme. Ir, 12 Sarn and 1111 ceremoons and the The lagi remake his mod for the three For is I ayu, arıla rtida nn af (lic sacrifices performed lylum Ilus 14 the untrexinction Thon Cos re me gjinit' of me duing let the 1 dju (Ferolio into the limietk3] 1 ayr) Hve the worl l'aju mean the Prána-lap (the vital force) and 19 talen as a representatire of the 5 santec 1 inuer zale forming the sbtle bxxls ·(five organs of action, fise organs of perception, five vital airs, mind and intellect) Dlar the Prana forming the Linga- Sarira, consisting the 17 members, renonpcing the garb of Individuality, obtain the universal forin, the Soul of all, the Immortal, the sutratman, the Great Lift ( Anlam) the Priocipal Life As says the Sruti-Vayu" serils exists, O Gautama ! by its cords, by the cords of * Váyu, o Gantamal by its cords, this world and the next world, verils ull creation, are en ported and strongly bound to gethor" The aense is, let the Linga-Sarıra, parified by knowledge and worl, go ont of the body Afterwards let thus gross bolv be thrown into the Fire, and let it be reduce to ashes (Chashmânta, that whose anta or end is ashes only ), living fulfilled its mission Aun --19 8 symbol, it is here the name of Agn, the All-Truth in no way different from Brahman, Om O mind (hralu, whose function is to yıll), remember all that I ouglit to remember, the tino for remembering that has arrived, therefore remember thou whatsoever linth been done by ne in my students up and family life llaving dove 80, reinembar also remember, o mind, whatever sacred dnty hath been accomplished by me since my infancy ap to this time. The repetition 18 for the sake of respect. Or, to remove tho doubt in which one falls u ben be actnally sees the body being reduced to ashes, and thunks that the body being destroyed, the Brahman that dwelt in it must necessarily be born and clic again, the verse may be construed by the sense that though this body may apper to be reduced to ashes, set the Snprene Spirit, that dwelt zu it, is not touched by the fault of mirth and denth llow do you show this? By rerersing the order of words and their seqmence and casco in the verse thing anılam-anılah, amritam--amritah Since mi'u the Great Life, 02 Piya the Priut are dotų remorcai, so Brahman 13 also immortal, what question can tliere be as to the immortality of Brahnın? Tlins Its parity from birth and death 13 es abhshed by a fortiori reasoning be doubted how inmortality 15 possible for the worldly váyu, since it is merely figarative, then the immortality of God 18 If it ·18 - mc Am 1150 of the same walive to this reply, that though the body is destrozcil, yet the non-dı-parance of l'aji 15 hoorn by its effects As 1953 the Brkadaran jala Srytim O Gautama! Di the cords of l'ayu this world and the next and all the creatures in them are sustamed If the l'á ju does not word, all Gods become confused the layu is the only deity that never sets or ceases to work " The sage then pray to aun ami fe O Brato! O intelli- Hence, lating the qualities of prottetu, c, reznemler met Remember the prisers and contemplations are performed by The repetit100 19 for the sale of distractness, for laska luas said that by repetition a particular incuing is brought ont The remembering in the Sapreme Spirit r 117 of grace to the devotees Thon art the means of that The "orit comes from the root as to protect' To the root ar 13 ndded tlic aflit mann ly lanını III ? ) Then the final syllable of mann 18 cided Tlie changes undergone are represented by tho followin; cint100 377*** *7**-***** (lanım VI 4 20 ) Trotector SILA ARAD NCVENINO 18. 0_1901, lead us by the sound patis, (tht. Den 53 1912 ruth, from unch there is no neturn), mo that kc snay obtom the fruits of actions O Etfalgent' Thou hllosent all our words uu thoughts Tileanny and destroy our croohal side from us? IVc ofler Thec our best salutations, ( s ro are unable to it Thoc anything butter). ASANTI SR vrrio 18 0 A Jel Guide us by the good pub (thir Dany ind), th-t * may obtain the tra-ure (of salia tion) Ilion huowct all en thoughts and deadlo Destroy all our cnwoled , I or the sake of beinis purified from that he offer Thco our best plutations ·49 1 Shant ara's Commentary. 18 By this verse ngan the dying Soal prays for clere passage " signe nuyn"- Tire, lead Thou by the good patlı ( supatha) by the pleasant passage The word supathu, good path,' is an adjective showing that the other path called the "Sonthera path” is to be avoided I am disgusted withit tho southern path wherein there is a constant circle of births an 1 (leaths, therefore I again entreat Thee to load nic by that bountiful wig which is free from transmigration "Kaye" ---for the sake of verith, : e for the sake of enjoying the fruits of action, " Asman, fc"-0 Effulgent Onc! Thiou knowest (tudván) all (distanı) these works (drunanz) or thoughts and dispositions consisting of the above mentioned fruits of daty. Moreover, destroy (yu juht) and purge away from us (usmaul) the crooked (Juhuranam), the evil sins (enah), thu 8005C 13 that thereby we, becoming pare, may obtain tho desired end, but nnfortnnately now we cannot serve Thee fully (Chujishtham) with due rites Therefore we offer (ouhema) or servo Theo (te) with namus only, i e, by merely uttering the word "Salutation," (for not having the physical body, we cannot even bow down to Thee in salatation, but can only atter the word salutation) Aranta's Commentary 18 Taving thus prayed to obtain direct vision of God, the sago prays to Ilim as the tntelary Diety of I'ire, in order to ol taip emancipation Agni, fc As says Kåtgäynna Smrti "Agastya dreshtitjncya deralyd anteyaznan yogu 3marajati O Ducal laying the qaalities of playfulness, cc, O Agni! O God mamfest as the symbol fire ! lead (naja) and carry ns ly the good path (supatha) the Leantiful rozd, the way of the Gods (Deta jana) * The good path' implies that the other path called the Southern Path is to be avoided Wo pray to Thee therefore 0 signi' because we are disgusta with the Southern Puth, the path of eternal bırtlıs and deaths 7 ·50 Therefore lead us by the happy way, free from tlic evils of rebirths and rcincarnations, who are endowed with the fruts of vorhs The word Te the instromental singular of supaths Its regalar declension ooght to be supathena, bechasc trongh qar 18 regalar, 3rd case singular of yet supatha is a coopoand and eads 11 st, by rale 4, 74 of Panine, its 3rd singular ought to be atin Bat the contrary nse in the text shows that the samásanta rule is not invariable, the final # being optional, as it 19 not employed in the very first sutra of Panini, where the componad at ends in a consonant. Why does the sage praf to be led by the good path? Raye « for the sale of getting wealth in the shape of final liberation. What is Thy nutare, O Agni? Thou knowvest (cedeán) all (ristani) works (payundni), and intelligences Jahurnam crooked it is derived from the root hurchid to be crooket by n redaplication of the root and afting sanach, it tocans crooked, deceitfni, obstracting Enak - Sins asmalasmattat avay from l'u pudh --separate, remove, destroy This is derived from the root yu to separate, being adddi, tlie cabarana bap being elided, there 19 redaplıcation, then 19 odded f the sign of the imperative mood, he being changed to dhe in the Vedas for the sale of being purified from that Tc thee The substitute yushmad comes because at 19 anulálta Bhuajshtham-best, Nama uklım words of salntations Vidhenr:-we may do The purport is, that to salate Thec toho art so great a help in accomplishing our dear objects of degirc, 19 the only reqaital we can offer Thoe ng taught by truitional nsage, it is not return for the services Thou hast scadered to ns, for these can never be adequately requited Or this verso may mcan-0 Brilliant Agni 1 Icad raya) ng by the good rath, which is free from transmigration, and known as the path of light &c, so that we may obtain the wenith (raje). C, the treasure of salvatioe ie, be Thou the guter of liberation Liberation from what? I'rom thic tis ·51 ronnil of transnugtation, O God! Tor Thou knovest (rcela) all good works (rayanchi) perforined by us to entitle ourselves to liberation, " vayunam meaus work or Karmas' says the Nighanta Or zayunâni may mean wisdom or acts for acquiring Brahma-nana (1 e, understanding, pondering over arsinana) and profound melitation npon Spiritual Truths For the word zayuma menns wisdom in the following slola of Bhágicala "Na toad dattya rayunáyd" If it be asked how can there be thy liberation since Thon art bound by thy harmic destiny? The test replies zuhuram &0,2 €, give us liberation by destroying our sins, lessening their weight, and maling ns free Because the cloing cvcn of a little sin throws one into the cycle of trinsmigration The worel "Juhur” 18 derived from the root' hrar' to walk,' by rednplıcation, as if it was a root belonging to the Tuúdı class, and means 'constant walking to and fro' This 18 & Vedic cscontion nam Bin , 1 e, such a sin as canges constant coming and going (Juharína), 2 e, evil deeds Those decds remove (yuyundhi) from as (zsmat) O God! we offer Thee our best salutations, because we cannot requite Thee in any other way A discussion (Shankara) With regard to the verses bg acıdya crossing death, one attorns Immortality thronghi cuyd," " by destrnction croseing death, by asambhutz one enjoys Immortality As this may secm open to doubt, we shall farther attempt to give an explanation We shall first state the nature of the donbt that might be raised, which 18 as follows 25135 Objection-By the word rid jâ 18 mcant primarily knowledge relating to the Supreme Self, why is it taken in a different sense liere, and why does not the word amrita mean complete Immortality following from such knowledge If it is urged, that as a matter of experience these two cannot combine, because the works and knowledge of the Supreme Self are opposed to one another, we say, True, the opposition - ·52 19 not self manifest; for both opposition or non-opposition depend npon the authority of the Sacred Scriptures Just Ls the performance of sacrifices (and) and the worslıp of Brahman (rıdya) arc matters of scriptoral proof, so also the question of their opposition or non-opposition 18 & matter for anthority, and not inference Thus as it is learned from the Scriptare “thou shalt not Lill any creature 80 that very Scriptare muhes an exceptioa ly declaring "Let beasts be Lilled in sacrifice" So let it be in the case of vidju and acidya, that is let there be a combination of ridya (spiritual knowledge) and works (karma) Reply -No, that cannot be, becanse another Sruti sargom * those two, ignorancc (arrdyk) and knowledge (cedyu), arc known to be far esander, and to lead to different goals (Kath I 24) Objection -No, there is no opposition betreen ridya and atıdya, ns the Sruti couples them together, in the text ridyan cha arrdyan cha. Ansicer - Ye reply no There 18 threefold opposition in these, tiz, opposition in their respectivo canses, essences, and results Objcction — It being impossible to hold that orposition or non-opposition between rid ja gud nodya Either is optionnl (for that rule of interpretation does not arpls herc by which tro contrary precepts are held optional, ench ng, let a man sacrifice before sunrise, let a man sacrifice nfter sunrisc, these rre interpreted to mean that the time is optional with the performer), it therefore follows that there is no opposition between ridya and arıdjá, as the role of conjoining these shows To this tre reply Aneuer -No, because there is the test of the Kathaupangkad to the contrary, showing that both cannot consist Objection - Let ridyd and and ja be in the same person in Soccession, at different stages of his life Answer No Because when knowledge anses, ignorance Lasing disappeared, there mn no more le au experienc- ·53 can ing of ignorinec One tolio knows that fire 1g hot and Inminous, 29 crer afterwards incapable of thinking that fire is cold, or non-laminous --Similarly in the case of one cnlightened by hnowledge there dover again 2118c ignorance, donbt or false knowledge For the Srutz says that grief and delasion are impossible, for such a one, becanse "when a man lnows that all things are cven ng the son), when he beholds the unity of the self then there is no delusion, nor grief” Thus there being no possiblity of arıdyd co-existing with audyd we say that the sacrificial works also, which are concomitents of avidya, cannot exist for ono who is illumined As regards the text "He enjoys Immortality, verses 11 and 14, the Immortality spoken of is only relative Moreover al' by ordlyá in these verses bc netut the knowledge of the Supreme Self, then the begmning of the pissage to solar region &c, becomes a rulandancy. Therefore it follows that tudy in these verses sloald be taken as synonymous with prayers and inferior knowledge, and the sense convoyed 19 that sacrifices should be combined with prayers, and not with the Luowledge of the Supreme Self, as we have alreadly explained . TINIS .

·NOTES Introduction Almost all l'edic Mantras arc nsel for per forming ancrifices or some acts connected with sacrifices and other Kuma worhs Thus some llantras are recited while Kusagrass is cut, others while the sacred soma 19 firessed, and so on Bat these Ixliisja Verscs are not teed for such purpo-es The dema is not a Karme-itsha or the protect or cffect of 20 act, all Karma-desha oljects are difided into four classes tiz, 1 Utpadya, l'rsible, parely artificial as Puroddse cales fc., 2 harya, only modifications of the original 18 soma-zucc, 3 Apyz objects tluch, thongh, neither camble of artificial change, nor modification, and which though always remaining unchanged, become objects of human act by being capable of acquisition, such as Vedrc Vantra: The Jantrus Arc eternal, but they may be acquired by hnman acts Samshärya -Objects which are capable of purification, as burley &c, The objects governed by all transitate rerbs most fall within one of the above categories and 80 13 the case with all sacrificial acts Bnt pot so with Atman Not only 13 at not an object, it is not even an agent, for it is not Kartá nor Bhokta (agent and enjoyer) So it is above all relationship to acts It is in fact opposed to acts, for even a temporary realization of the aniversality and apty of deman, makes one disgusted with works and torn his face from these. Mor can thesc Upanishad Mantras be employed in Japa, &c., because all Upanishads have only one object in view to teach about Åtman. The tatparya or the real arm or object of a document or book is understool by Sis signs, tiz, 1 Upal ruma and Upasanhána introduction and conclusion 2 Abhyasa repetition 3. Apurratu -statement of a new, unprecedentel proposition 4 Phalam -the fruit or object gained 5 Artlaráda -explanatory statement showing the importance of a thing or rnle by its eulogy, and by censuring its contre). 6) ukh vpapattı --demonstration or reason Applyzag these ·55 tests, we find that tlie scope of this Upanishad is also the teaching of the anity of the Atman Thus its antroduction 18 " by Atman is pervaded the whole universe," and its conclnsion 19"I am the same Purusha" or "He is brilliant, without Lody, all-perending &c" 2 Tho repitition 19, "He docs not move, He is one, He 19 inade of all, &c" 3 The anprecedented proposition is “Gods even cannot obtun Hım." 4. The fruut of this Knowledge is, “Then there is no delusion nor grief when one sees the Unity" 5 Thc cnlogy and censure are, "They go to regions of Asnras who do not kuovy llo Atman," "And doing works let hin misli to live a handred years." G And lastly the reason is given in these words "Because matarısta or the great life l'orce even performs all luis functions though the help of the Atman" Such is the tercluny of all the Upanishads. Morcover, other works like the Gitů, fe, quoting from the Upanishads, slow that this is the object of all Upanishads Similarly Karma-kánila is dinmetrically opposed to Jnana. Lända thng wlule sacrifices ordun the killing of animals, the Jnana oppose it In fact Karma-kánila 19 meant only for those who have false notions abont átman For Jaimini, the great anthor of the l'urvc-Jimánsd, a book devoted to Karma-kända, shows by implication that larmas are only - meant for those who liave not trne notions of Atman. This in the sixth chapter of Purca-Vimansa, Jarmını shows that one who desires Heuven, who is twice-born, who is not permanently disfigured by the loss of a limb ac, 18 alonc entitled to perform a sacrifice This shows by implication that ench & man still has the false notion that he is a twiceborn, that he is not lame, &c, Atmd is neither 1 Brahman nor a Sidre, nor afflicted by any bodily affections and defects. With a false notion, oue citt never desire anything, for the deman is actionless like space, free from all sorrows, and 18 the lugliest bliss, 60 ODC who says Let me liave happincss, let me hnee not pain, or who thinks 'I am able boilied, 1 have no bochly dcficts,' &c, his certainly a falsc notiou of his self + ·science Thc font Anubanılhas spoken of in tlus bonharc, I. oldilari onc destrons of renos111kus ignorance concerning Self, an1 hich is the canse of all sorrows–Such a one 15 fit to study tlns 12 Vishaya - To prove the unty of Atman and its true nature is the object of this book 3 Sambandha the connection between the words and tlıc idca they convey of the true nature of Atmın, or the snbjective concept standing at once as renson and conclusion 4 Prayojana -Removal of natural ignorance in view to case the manifestation of thic bliss of the Tmc Self as the object of this boob, (.fnandgırı ) Versc 1. Tiongh the word ta is formed by adding au affis meaning agency, yet Atmá is not an agent. Its councction with Mija makes it appear as a gent. The ruler presupposes a thing ruled and hence the qnestion would naturally arise wlicther there is no daality in Aimú This douilt can casily be dispelleu As there would be as many reflecions of the same object as tliere are mirrors in a room to reflect it, so Atma, which reflects in all, is the Ruler of all the images that reflect it, being their prototype (fnandagiri) According to Jlatacharya the phrase tenz tyal tend, fc, mcans - enjoy all objects by renouncing the den of tlus own proprietory relatiouslup with them say not they are The notion that th18 13 mine, I am the owner of it, 18 arrdyå lc only is entitled to yoga who has renounced this notion According to Sankarananda, tlns and the second verse are the principal verses in the wholc Upanishad, the rest are bat explanations and exp insions of these Thus rerse 3 explaws mni-gridka “coret not,” for those who covet riches go to As cric births, Ferse 4 espands the idea of the Ruler (Is), &c Accorlig to him the tirst half terches that we should get the notion that all is God, the second half teaches the way of acquiring this notion nimely by renonncing all litsires Tena by that yorld,' tyal'e na bring talen, grlatena,' in the sense of being all gol, cat thon (Thury thu) or cujos const intly the blu.s of thc Dicu prescoce neנגון ·57 If a person According to Ramchandra Pandt, Vásya means úch-hkd- (hte durikrite 1e, the idea of the world shoald be removed altogether by the idea of God, as the false idea of a snake is covered' or removed by the trne idea of a rope which was mistaken for a snahe According to Anandabhatta, tasyamsarreshu erakaryeshu scorkdranabhdte nucdsyam l'erse 2 In the first verse, three propositions have been Inid down The first half of the verse or two parlas teach tho Divine Tratlı, the third padla enjoins Sany isa (ordhe) for him whose knowledge of Trnth 18 matured, and the fourth pada lays down a restrictive rale (niyama) for & Sanyası In the first Jantra, Jnana is tanght, in the second Karma is enjoined. Int lest some one shonld fall into the error of combining these two and perform them collectuely, Sn Sankaráchürya shows that they are not to be so componnded, the adhıkarıs being different, aod these being matually exclusive should say _ Jnana and Karma being two opposites, conot co-etist at one nail the same time in the same person, any more than the daties of a celibate student and the duties of s married man can, yet they shoull come in succession, as a stulent after Brahmacharya gets married, a person after acqmring jnûna shonli perform Karmas we reply that tint cannot be, the cases are different and the adhikaris are different If it be urged " nâna anl karmas are both ordained by the l'eilas, and both are equally pure, therefore there is no opposition between them,” we say this is wrong. If at bo said. both have no application to the same person," wo say "80 is the case here'? If it ve said "celibacy and murringe cronot be combined, as there is prohibition," TC 828 "here also there is prolubition As in the text na Tarnuna, fc," (Br Ar) If it be said “that prohibition rofers to mere larma devoid of jnana, and not to harma plus jnúna," we say "that is not so, beeinse there is no such qualifying word as 'mere (ketala) in the text" Moreover our own text shows that karmas are enjoined to one who has a desire of life, while a nánt is told not to have even the losire of life. Moreover karmas can be performed by one who 8 1 ·58 has riches, while & prânı is told not to hare riches Therefore It follows that the adhukarı of the first mantra is not the arhrkart of the second mantra Moreover the frgıt of these two are different the fruit of jnára is total cessation of all deſa. Blon and grief, the fruit of karmas is the attainment of various heavens and states np to the state of becoming a personal God (Ilıranyagarbhu) (ulnandagarı, condensed). According to Vrata, the second verse applies to the yoga who has no desires, he should perform karmas in order to get Jndna "Performing works here in order to get saliation, desire thon to live for a hundred years, by eating healthy, antritious food in this way 19 thy salvation assured, and in no other the works done in order to obtain salvation do not contaminate, because they exhaust their power in the act of conferring salvation According to Sankaranarda, the rerse is addressed to one who desires salvation but cannot renounce riches Trayı in the will arise rairágya abont riches also in time According to Ramchandra Pandit, the word era means kevala, “merely," that 18, 'merely performiog works and not desiring their fraits 'Thuis verse is addressed to the same per- Bon as the first. Having stated that he who has renounced all desires 19 entitled to Sanyása, this verse shows tlae means of renonncing desires, rız, by the parification of the heart, wluch depends upon karma For the ſumuksha there is no other way thaa nisikama karına, because the heart being partfied by this, one shall be entitled to Sanyása Verse 3 The ignorant not hooring the self, think that Alma sins, saffers &c. Thus false defamation of self is killing the self (Arandgiri) Uráca says Tlus Ferse applies to those who perform larma In order to obtain heaven, &c. Becanse each persons are born and die again and a raia, they are slayers of self Sankarananda says those who desire riches are asuras, they kill the all pervading, al-mighty self by wretung ticbes.

·39 . ✓ Rámchandr Panrlit says: agurds are those who find pleasure (ramanti) in life (as!) only, feeders of life only. Loka :--loculitics like lell, &c., aul birtlıs like birds, beasts, &c. Those who deny the existence of Self are slayers of self. Verse 4. If the atman is motionless nid one, how is it that one goes to henven and another goes to bell: this donist is removed by saying that it is manas that goes ; Alman appears to enjoy and saffer by upůdhi only. Atman being in the closest connection with manas, cannot be an object of coguition to manas, in other words since it pervades manas, it cannot bo cognised by the mind. All Vedic works like Soma, milk, are prepared by water, therefore ápah or water mcaus figuratively all karmas also. The vital functions also arc performed throngh water. The supreme self is the oversonl or the Personal God (Iswara) or Iliranyagarbha (Anandagiri). Urata says: It is one in the furni of vijnanayhana— mans of all consciousness. It is quicker than mind, because it is the canse that gives the motive impnlse to the mind. According to Uoata, the word is arsat and not arshat. It comes from the root rišati.to injnre:' with the negative practicle, one Tho is indestrnctible is aríat, All sacrifices are placed in Váyu, throngh whom they reach the Alman : 1. e., the Åtman is the ultimate substratum of all sacrifices, &c. Sankarananda says: It does not shake :' i e., it is not Väyu or I'rára, ' It is one' i.e., free from the Unality of bodies, It is neither body, por vital force, nor even mind. Pulp van arsat :-it is gone before, it is all going ; matarisca menos sutritma, the collectivity of Jira, it is so called becanso it gets its existence (srasiti) in the mother (matari), ether or the great nnmanifest: it is the first manifestation, being the power of knowledge and will (jnana-kriya S'akt:) : all the creation is directly prodnced by Sittratman. Ramchandra Pandit :--purram :-eternal, beginningless : ariat :-indestructible. latarra:-the life force in the body, it being in the body, the functions (apah) perform ·60 (dharayari) their respectue Forhs of respiration, digestion, The organs are crlled apak since by it, the riyu recerres its various names of prána, apáni, gc, (apyante prandell sapna yabhısta ápal) Verse 6, Urata reads richikrisati jostend of ryugupsatı It means “He has no donbts" Sankaránanda sys this vene 13 a commentary on the thiri pada of the first verse He who realizes that he and Ta are one, does not reprorch or praise any one. Anandathatta sıys -ngupsalı comes from the root gup* to protect,' and means "lie does not exist to protect fuis frail body, for having seen the eternal, pare átman, he does Dot consider präna to be the life-giver of the body." Verse 7 S'an) arananda says grief or šoka means roh sherra or distraction, and delnsion or moha means árarana, the rel that covers the Self, the two polar forces of the naiverseaction and re-action, positive and negative Ramchandra Pandit --yanatah --knowing, 1 6, realiziog the self by direct 6:310n The forrer of Brahman having removed avarana and tiks7epa (soka and moka), becomes Jiran-Jukta According to Anandabhatta, mora means mental distraction and roka refers to transmigration Verse 8 Karık-he who knows the past, present anul the future (dinandagiri) According to lata this verse merng "He who hnows the átman as above described attajas (paryagal) átman, who is brilliant, all knowleige and bliss, apıl almighty, &c and by attaining utman, he becomes kacih, nllwise, he becomes maneskt intelligent, prabkı2 all-perrading througl power of the knowledge of orture and stayambhu, sell esistent throngh tle Pner of sustal oorledge of Bialmen 'le ordams all things according to their natures, that is, he enjoys animate .

·61 and oanimate nature by renouncing the idea of self-proprietorshup; laving done works to get eternal years Sankararanda also favoars this interprctation, tiž., paryagát active finite verb governing sukran, &c, 10 the objective case The prononn sa-refers to the knower of Brahman—so also the words karıh fc, refer to him, ?e, the lnoter Bralnan obtains Brahman and becomes kavih, fc, He who conqners (parıbhalayatı) Aridyâs parıbh12 yålkulathycah --having determived the end and the means of accomplislung at Nimckandra pandit also is in favor of the above interpretation Apåpa-ridham antainted by virtue and vice; virtae 15 a 8in in as much as it canses rebirth samábhya -years, re, prajapatıs, the brilders or creators of the aniverse ; or for cternal years, he has laid by a store of enjoyment and kuows Brahman, and by to knowing has becomo haril, 8c. Manoski -pare-intellect or mod free from the idea of daality. Verse 9 The above seven verses are meant for sanyasane, the remaining verses of this Upanishad as well ns verse two are for worldly men who are stragglug on the path to sanyása. It should not be objected that “the sabject-matter of all Upanishads being Brahma-urdyâ, the division of one panıskad into two halves is improper" Because other Upanishads also contain two divisions--esoteric and exoteric, snch as the worslup of prána, &c Nor should it be said that it is a portion of Brahma-ziran, because the result of such worship, &c, 18 clifferent Moreover all works depend upon desires, sach as "let me live wife, let me have wealth to perform sncrifices, as shown in the Bruhadaranyaka So when a persou hns not in objective reality a wife and wealtii, tus deure creates a mental wife and wealth, as is shown in that very Upanishad "Let me have a wife, let me have a So farda dcsiros Bon, let tue lave wealth, let me perform work Yerily extend Therefore also DOT a person when alone desires, let me have a wife &c As long as he does not obtain them, he thinks umself incomplete Ilus complete- ·62 dess is this, thirt the miod 18 bis self and speech his wife, life is his son, and the eye liis pealth, &cat" all these are the results of aruly 1 (Arandagıri) The Bcren provisions or foods are mentioned in Br. A 1.51, "of the seven provisions which the father created by moderstanding and penance, &c." They are one for man, two for Gods, three for bimself, and one for adımdals, l'irst the ordinary well-known food of man, the two foods of Gods are offerings called Darsa anel Purnámasa sacrifices or Huta and Prahuta offerings , 4, 5 and G, the thrée foods of his own are all those means of these enjoyment, tim, mind, speech and para, and the one food of animals is the milk These soven provisions were created by the Father, cix the sacrificee who created all these thro knowledge and work by performing good and bad works, be therefore directly or indirectly 18 the Father or Creator of the whole world of enjoyments and snfferings, he is the Creator of lus environment; and thinking falsely that these are hus and he has created them, le 18 bound to the chuin of transmigration (Inandgırı) The Mantra Itárasja, &c. teach Brahma vidya, and thus Brahma ridyá 18 the subject discussed in the prerions eight verses, thercrore does not the context (pralarana) show that the l'id jd referred to in this math rerse is Brahma vidyd and that the Srut means that Brahmr-tidya should be combined with arodyå or ork? Such an interpretation 19 wrong Tlc context is not always an infallible garde as to the combination of two things We must see whether the things are per se of a nature whose nnion is compatible or not. Two acts should be combined only when one of them being completed, the end desired 19 not attained, and the Second act becomes necessary to remove the obstruction that prevents the mamfestation of the fruit. In that case only one nct becomes the co-ordinate or co-adjutor of the other. Bnt this is not the case with Brahma-redyd and arıdyú scork For Brakma-ridyd is complete in itself and does not stand ja need of a co-adjatant act For the very het of sceing ·G3 the unity of the Self produccs iustantanconsly the result in the shape of the removal of grief and delnsion; so the result not being delayed there is no necessity of a co-rdjatant act In the shape of works (avidya) líorcovor in the Borhaddranyaka Upanishad it is said through study tiirongl faith, thronghi penance and throngh sacrifices lct one wish to know Brahman" Here yaznena is 12 the third case, and so it is clenr that the relation of sacrifice to Brahma-vidyd 19 that of an instrument to a principal act, and thus occupies tho position of an infcrior or subordinate act therefore it can never be a co-ordinate or a cn adjutor to Brahma-redyd, and therefore it is wrong merely on the strength of the context to make Brahme-adjá co-ordinate with harma. Moreover if it was inteuded to enjoin co-ordination of the great Brahma-vidya with works, then the dispraise of ridya in the text becomes also allogical, what was the necessity of tius dispraise ? Hence it follows thrt thesc following verses enjoin the continction of Dera-vidya With karna, (and not of Brahma-vidyd sich karma) for the first two do not exclude cach otlıer, 29 do the latter Nor glionld it be doubted that the fruit of Desata-nana 19 nothnog more than that of karma , so there can be no conjunction of these two I'or the fruit of Devata-znana is Decaloka, and of karma 18 Prireloka Moreover the dispraise in the text is only for the sake of showing the necessity of combining Devalagrana with larma, nnd it should not be taken to mean that those two taken separately by themselves were really worthless and ineffectual, as some would have at Because these even when separately performed lase their good effects za the shape of Dera-loka and Pitrilola So the dispraisc 18 the Srake 29 »cro rhetorical way of recommending the union of Deratajnana with harma, and should not be taken in its literal sonse (Anandagırı). Uvala aordlyd -larma: done with the desire of obtaiping hearen, &c Vid på the loowledge of Atmá only, divorced from harma ·64 Sant trananda Those who desire wealth and riches entez into the state of egotism or ardyd refers to the coretona persons mentioned in verse 2, and tidyd to those who gay I am Brahman' without having realised Brahman Verses 10 & 11 Amrila, 13 explained as liberation by Urata and becoming one with Brahman by Sankarananda Dirtya or death' referring to the obstacle preventing the realization of the kpowledge of Atman forgetfalness, Fast of concentration Verses 12, 13, 14 According to Urata, the worsluppers of asambhutt are the Lolayata or materialists who say the soul is perishible with the body, there 18 no rebirth, and that it is absorbed into Prahnt after death, ag one is in deer sleep without dreams (pushupti) Sach persons, becanse they hold these doctrines in their life, will after death go into a state of unconscious lethargy, and obtain pralnih laya Hero't is not the unconscious prakrıtı that gives the first to its norslupper, bnt the supreme God, 10 accordance with the beliefs of men just as he rewards a karma-radin in accordance with his karnas Anandagını Sambhutz ratah ---refers according to Urata, to the worshippers of Atma those who say there is nothing else than dema and do not perform karmas T'erse 15 Health of the body, cors, land, gold, &c, are lauman wealth, manusham rittan, while luowledge of God 19 Disine wealth or darram rrltam (Anandagiri). Uiata adds Om tham Brahma after this Ferse, "om Akása is Brahma. This rending 13 not in the text. According to Bhimsen Pandit, the learned follower of Swami Dayananda Sarastati, thus verse means & golden Bcreen which covers the face of Truth: e, love of gold provents one seeing the Trnth Ierse 17 According to Urata, the terra l'ayu means Lange Sarıra consisting of fire organs of sensation, five Organs of

·65
action, mind, five Vahabhutas and Jirátmd. Amritami---
the Sapreme Brahnian Om:-is the name or form of Brahman
Kratu! remember me now, help me now.
Kratat may
mean either fire or sacrifice. Instead of kritam, he reads
Albe: which means "in order to attain worlds."
According to Ananılabhatta, Kratu means Vishnu, the
presiding deity of sacrifice: Om is the only savior at the
time of death.
9

·DISCUSSION, wooowww The commentator Sr Sankaracharya, haring explained the Terses according to the meaning of the words, now enters into a discussion as to the drift of the whole wol The whole question tarps upon this “Do the words ridya aud amnitam refer to the Brahma Indna and liberation, or to inferior knowledge and qnası-liberation?" The settlement of this dispute is important, 1n as much as there can be no two doctrines so diametrically opposed as the doctrine of renonpciation of work when Brakma Jnana 19 obtained, and the doctrine of onion of work with Jnana even after illomitatron Says the opponent -"This dispute is as to the interpretation of a scriptoral tert, and it should be settled by reference to scriptaral texts and arguments deduced therefrom, and not by mere logical reasoning To establish therefore the opposition or non-opposition of Karma and Jnánt, the scriptuml ergament is the only argument admisgible," S'ankara admits the soundness of this restriction, and says "yes, we prove from scriptoral argument that there 18 (pposition between these two," and he quotęg the Srute of the hathopnishad to show that there is opposition Again urges the other side, “what then? We are dealing Tith this, and not with Katha " * But the Sruti of Iroprushad does not show any opposition To this we гсjoin " You shoald not say so, for if you adout that there are contradictory texts, one establishing oprositioa, and the other establishing non-opposition, then there 19 00 possibility of reconcılıng these texts by making them optiopal" There are two sacrificial texts, one enjoining that the sacrifice shonld be performed before sunrise, and the other that it shonld be performed after sunrise, add these contradictory texts are harmonised by saying that it is optional for & sacrificer to perform the sacrifice either before sonra or after snorise as it is a matter huch is altogether left to the choice of the man The opponent ·67 If it be says: "Let us make it therefore as optional by force of the rule enjoining combination." To this we reply "MO. The Brahma-ridya and aridyd cannot possibly combine, Es the false knowledge of something being silver and the trne kuowledge of its being merely mother of pearl only shining like silver cannot possibly combine, so the rule of combination does not apply here." For, if the role of combination were to apply here, then one must argue thas:"by force of this rale, it will follow that there is no opposition between Jnâna and Karma ; and slace there is no opposition bettyeen Jnana and Karma, they should be combined, and thus their combination is established." This is nothing if not argaing in a vicious circle. aed, "admitting that Jnana and Karma are demonstrated .as incapable of co-existing at one and the same time, let us take them in snccession." To this we reply " If yon say that first Karma should be performed, and then one Ahould devote himself to Indna exclusively; we say that we Also say the same thing, there is no opposition between as here, if this order of performance be adopted. But if yon say that a man should first acquirc Jnana and then perform Karma, we join issne. For this order of succession is impossible. Because by Jnana there will be the total destruction of Aridyd, and no germ remaining, the aridyż can never mnnifest again in such & person." If it be said, "ulmitting that aridyâ being destroyed there will be no recradescence of it, yet such a person will perfurm works of aridye still, for we see many wise men performing works, riz: explaining, lectaring, begging alms, and wandering abont, &c.," we reply "aridyê being destroyed, its effects also will not reappear, For Karma or work is that which is porcoruri owing to an impulse or motive arising, according to a Vedic text, snch Karma yon want to combine ith. Jrana. Bat when a man realizes the unity of Brahman by clear perception, in him there will be no impalge or motive prompting him to work ; becans he has no desires; while impulse or motive exists where there is some desire. Because ·पचक्टोपस्तकालय 68 91 says thic Smriti 'No action 19 eper seen here to be per formed by a person who las no destres, cvery thag that living being does is done through the prompting of desire Tle begging of alms, wandering, &c, performed by the vise are done to preserre the body, and in order to exhanst karme which still lingers as traces of Arılya Snck scts of the wise are not larmas becanse the element of impulso or motive is Inching for so long as there is noion of life and body, anch quası larmas are necessary, but the 1750 do not think them to be their own acts, because they are above arıdya which 18 the parent of farmas, and becanse they think "I am doing nothing" As to the objection "why by the term immortality in Verse 11, liberation 15 not meant and by tidy& the 2notledge of supreme spirit," to reply, "the immortality referred to Is onls relatie l'or mere it absolate inmortality, then the vegling of entrance by the subsequent verses would be incongrnons and incompatible, for the Sruto says that "the vital winds of a Inâne do not go ont at the time of death as with ordinary wortals, on the contrary be is werged in Brahman even liere and enjoys Drakman, fe' Therefore the principle meaning of Amritam should not be taken as applying here, but its secou lurg mewing, ex a state and logous to immortalitr but not absolute immortalty TIDYA 01 TAT SAT N...... BHAYAN ci BOX BAY PRETED AT TAI TAITA PITICELKA PAKA.