·THE ISA
Upanishad
(A Commentary)
BY
Principal M. R. Desai
HA (lionul II.B flom MTA (Leed.)
Gopal Krishna Gokhale College
KOLHAPUR
1970

·Published by
Sau. Sushiladevi Desai
Sushila Prakashan,
Leena Kuti,
306, E ward,
Kolhapur.
Sau. Sushiladevi Desai
Printed by
G. S. Bhogaokar
at Alankar Process & Art Printer
Land Development Bank Building
Station Road,
Kolhapur.
O First Edition
15th August, 1970
Price Rs. Ten

·By the time author
In this series will be published the following works
The yoos - sutres of Palanjali a commentary
Allegories from the Mahibhirat in sevan booklets
The Gile - a commentary 11 eighteen booklets
The word - Index and glossary of the Mahabhirat in ten
Yolumes
The subject index of the Mahsbharat in ten volumes
The subject index of the principal Upanishads in one
booklet
The Kena Upanishad - a commentary
The Katha
The Munday
The Swellsvatara
The Brihadiranjaka
The Chhandogya
and some others

·Verse पूर्णमद पूर्णमिद पूर्णात्पूर्णमुदच्यते पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ईशावास्यमिद सर्व यात्किच जगत्या जगत् तेन त्यक्तेन भुञ्जीथा मागृध कस्य स्विद्धनम् ॥ १॥ कुर्वन्नेवेह कर्माणि जिजीविच्छतं समा एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥ २॥ असुर्या नाम ते लोका अन्धेन तमसा वृता तास्ते प्रेत्याभिगच्छन्ति येके चात्मनो जनाः ॥ ३ ॥ मनेजदे मनसो जवीयो ननद्देवा आप्नुवन् पूर्वमर्पत तदावतोऽन्यानत्येति तिष्ठन् तस्मिन्नपो मातरिश्वा दधाति ॥४॥ सदेजति तजति तददरे तान्ति तदन्तरस्य मयंस्म तदु सर्वस्यास्य वाहत ॥५॥ (IV) ·Meaning That is perfect This is perfect (This ) perfect has sprung up from (that) perfect. (When this ) perfect had been taken out from (that) perfect, the remainder also (certainly is) (another perfect Whatever is dynamic in this dynamic world is pulsating with the the dynamic divinity Therefore, enjoy with dedtcation O Yel, lust not after anybody s property Aspire to live ( the full span) of a century by doing actions here This is the only course open unto thee Actions stick not the detached person And those human beings who believe that ) soul is killed with the body and therefore, it has no separate and independent existence ) after death head for the demoniac regions engulfed in blinding Tamasıc tendency and which are (impervious to spiritual knowledge ) that The one unmoving is speedier than the mind It (T-AI) is primeval and ancient (ganta) (Even) gods (ar ) cannot fathom i? fiamchr ys ahead (97) and dynamic (297) and (even ) gods cannot reach it, and that 31747-A1 being the forerunner and seer (aa) limbs (tal) cannot grasp it Standing still and stable (facza) it outstrips others who run From (in) this the dynamic Isha (Hafiza god) starts his cycle of activities (zarfaand also from this the (abstract) dweller in the womb (Hraſtet e arcat) embodies into (concrete) limbs (3791) as ( abstract) air ( Arafesar ) crystalıses (eutfa) into (concreta ) waters (clouds ) That moves and that moves not that (is) far and (again) that is near That is inside all this, and (again) that is outside all this

·यस्तु सर्वाणि भूतान्यात्मनेवानुपश्यति
सर्व भुतेषु चारमान त्ततो न विजगुप्सते ।। ६ ॥
यस्मिन् मर्माणि भूतान्यामवाभूद् विजानतः
तत्र को मोह का शोर एकत्वमनुपश्यत ॥ ७॥
स पर्यगाच्छुक्रमकायमत्रणमम्नाविरें
गुद्धमपापविद्धम
कविमनीपी परिभू स्वयभू
यथातथ्यतोऽर्थान
व्यवाच्छाश्वतीभ्य ममाभ्य ।। ८॥
अन्ध तम प्रविगन्ति में ऽविद्यामुपामते
ततो भूय इव ते तमो य उ
विद्यायां रता ।।९।।
अन्य देवाहुविद्ययाऽन्यदार विद्यया
इति मुग्रुम घोराणा ये नम्नहिचक्षिरे ॥ १० ॥
विद्यावाविद्याचयरस्तद्वेदोभयमह
अविद्यया मृत्युनीत्वा विद्ययाऽमृतमश्नुते ।। १ ॥
अन्ध तम प्रविमन्ति
येऽसभूतिमुपामते
ततो भूय व ते तमो
य उ गभून्यारता ॥ १२ ॥
अन्यदैवान मभवादम्पदाहुरगभवात्
इति गुधुम धीगणा पे नस्तद विच नक्षिरे ॥ १३ ॥
समूर्तिच विनाशन
पम्तद्वेदोमयमह
विनाशेन मृत्युतीवी सभून्या:
मृतमश्नुते ॥४॥

·But he who sees wisely all beings in himself and himself in all beings does not desire any protection whatsover from whomso ever How can there be any delusion or sorroy with that wise man of insight of oneness in whom all beings have become the very himself? He (of unitary outlook ) grasps the brilliant bodiless, scatheless sinewless flawless and siniess ( soul stuff) (and thus he reveals as ) a seer a subduer of senses a surveyor of comprehensive outlook, a self-reliant personality thus fulfils his obje tives for an eternal period Those who worship materialistic vedic lore enter blinding darkness of Tamasıc activity but on the other hand those ( whose goal is spire tual lore) but who are stuck in the lasting knowledge worth knowing ITF (enter ) as if (a k nd of ) 797 which is worse It is said that different is the fruit of Vedic lore and like wise different of spiritual lore We have heard thus from the wise men of firm urderstanding who have revealed that to us The man ( aspsrant ) who knows that (eternal principie) in relation with both fai and faut after crossing death by faut attains immortality by faul Those who worship the perishable gross part of a person e who make body as the goal enter the bloning Tamic sphere on the other hand those who get glued in pleasures of the subtle part of person 1) the siddhis enter as if a worse Tamasic sphere Likewise other is declared the fruit) from the subtle other from the gross We have heard thus from the wise men of firm understand ing who have revealed that to us And ( ) who () knows That along wth the gross and fine elements crosses death by the destructible ( body ) and attains immor tality by the subtle Karmic sheath (VII) ·हिरण्मयेन पात्रेण सत्यम्यापिहित मुखम् तत्य पूपन्नपावृणु सत्यापि दृष्टये ॥ १५ ॥ पूपानंक यम सूर्य प्राजापत्य व्यूह रश्मीन समूह तेज यत्ते रूप कल्याणतम तत्तं पश्यामि यो सायसी पुरुष मोऽहमस्मि ।। १६ ।। वायुरनिलमृतमथेद भम्मान गरीरम् ॐ क्रतो स्मर कृत स्मर फनोस्मर कृत स्मर ।। १० ।। अग्ने नय सुपथा राय अस्मान् विश्वानिदेव वयुनानि विद्वान् युयोध्यस्मज् जुहुराणमेनो भूयिष्ठा ते नमक्ति विधेम् ॥ १८॥ इति ईशापनिपत् (VII) ·By the golden container I & the Siddhas spiritual supernatual powers is covered all over the face of the Eternal Existence 0 Ye Fosterer open that all over to see for me whose nature has become the sight of that Satya ( and not anything else however alluring) O Fostorer the solitary Courser dispenser of justice the Sun the offspring of Prajapati marshal ( thine ) rays concentrate thy lustre I see that which is thine most auspicious form that person there and there is 1 (The individual ) is (ar merges ) in the immortal ( cosmic breath) while the perishable stuff (this sheath of the body ends in ashes 0 Doer remember ( therefore ) God Remember His deeds Doer remember (His) deeds Agni lead us by a righteous path to plemy (and abundance) resplendent God thou knowest all our acts ( and ) ( deeds ) Fight out away from us the crooked ( tempting deluding ) sin We shall render thee words of plenty of praise OR O Agni lead us by a righteous path to plenty (and abundance) O resplendent Ged thou knowest all our offerings (even excesses done are not hidden from you) and therefore fight out away from us all those sacrificial excesses and sins (henceforth ) we shall not offer oblations giving occasion to sin but we shall render you enough and abundant words of humility and praise Thus ends the Isha (IX) ·BOOKS READ AND REFERRED Purohit Swami & Yeats Tan Principal Upanishads The Sacred writings of the Worlds Great Religions A Constructive Survey of Upanishadic SE Frost Philosophy Pro Ranade The Tesching of the Upanishads Basant Kumar Chattopadhyaya Philosophy of the Upanishads Gough A E Isha Upanishad Shri Aurobindo Dr Hume The Th rteen Principal Upanishads Ishadi Upanishads 112 Panshikar WC The Twelve Principai Upanishads Dr Roer (Vol 1) Mitra & Cowell | Vol 11 & 111 > Swami Sharvananda Aldous Huxley Suresh Chandra Chakrawarti Ishavasyopanishad The Petrenial Philosophy The Philosophy of the Upanishads The Ten Upanishads The Upanishads The Kena Tatwa Bhushan • Max Muller Shri Aurobindo The Eight Upanishads 57176797 व्याटराव रामचद्र 3717170 1979 • अनन्ताचाय उपायाम्य रहस्यम्

·विनोबाजी
राजवाडे शकर रा
सदारिददास्त्री मिर
-
माइकर भाप्यम
ईशावास्य वृत्ति
ईगावाम्योपनिषदभाष्य
बृहदारण्यकोपनिषद
कठोपनिषद
आत्मज्ञान-ईशापनिपद
उपनिपदाचा अभ्यास
उपनिपद-छादाग्य ते ईप
पसातवलेवर
विनोबाजी
रानडे दाकर मोरो
गीता-रहस्य
लाकमान्य टिळक
अध्यात्म रामायण
अनभवामृत ( अमतानुभव )
गीताधम अथवा रहस्यवडन
उपनिपदाथभाष्य
ज्ञानेश्वर
कोल्हटकर
आय मुनिज्ञा
कोलगड
स्वामी दयानद मरस्वती
मदाशिव शास्त्री भिडे
सत्याभ प्रकाश
क्न उपनिषद
(x)

·human beings has been pointed out just above It is the attitude of live and let live in case of equally developed personalities that of live and make live in case of the personalities when the former is developed and the latter is not so well developed The generic name latitude can be given to such an attitude The first is gratitude it is to remember the Creator Keeping ever fresh the memory of the Creator and doing things as his trustee within the fimits afore mentioned is also indicated here The Gită (IX 27 ) lays down यतरोपि यदश्नासि यज्जुहोपि ददासि यत । यत्तपस्यमि कौन्तेय तत्कुरुष्व मदपर्णम ॥ 0 Ye Son of Kunto whatever you do eat throw as an oblation in give to or penance you practise dedicate that unto me Tho same idea is embodied in the Bhagavata ( 11 36 ) 100 कायेन वाचा मनसेन्द्रियैर्वा बुध्यात्मना वाऽनुसृत स्वभावात । करोमि यद्यत्सकल परस्मै नारायणायेति समपयेतत ।। The germ of this idea of ded cating ones work to god is also seen in other Upanisads The Brhadanyaka (152) while commen ting on the Charity cum Ded cation formula of immortality says That the Sritis have said that who worships the deity of the year by the oblation of milk attains immortality This is to be interpreted as follows - Not that he attains immortality the very day he performs the aunual sacrifice but when he continues dedication (1 e does show Charity and thus serves God day in and day out) throughout the year and thus by steps releases ( himself) from the cycle of births and deaths तद्यदिदमाहु सवत्सर पयसा जुम्हदप पुनर्मुत्यु जयतीति । न तथा विद्यात यदहरेव जुहोति तदह पुनगुत्युमजयन्यव विद्वान । सर्वहि देवेभ्यो ऽमाद्य प्रयच्छिति । बृहदारण्यक । 52 The Brhadaranyaka here has blended Charity and ded Gation benevolence and gratitude The sacred intruction therefore is that everything must first be offered to gods देवाय इद न मम यो भुक्त स्तेन एव स 3 33 ·"He who enjoys without offering to them (the deities ) is a veritable thief. The same idea is echoed in the following two lines of the Gita (lil 13 and IV 31). यनशिष्टाशिन सन्तो मुच्यन्ते सर्व किल्विपै । 1 3) यज्ञशिष्टामृतभजो यान्ति अम्हि सनातनन् । IV 31 ) The first means, Those who enjoy what remains after dedicating to gods are released from all bad effects and the second, assures such people artainment of the highest state of the eternal Brahman Now we come to the concluding part of the verse It claritas and consolidates the axiom stated It an imperative injunction. It dictates, 'Oh, Ye, lust not after another's property" It has two suggestions The first is negative. It defines, 'Greed'. Te covet what belongs to another is a sin The word 'Ohanam (974) is very si. gniticant Thevedic root (97) means to create, to produce. Property includes riches cattle, persons and all other objects This is a great injunction for the aspirant It is a rule of conduct for the golden aga Whatever legitimately belongs to another, one must not thirst ofter. One must remain content with what complets one's preserve of fres. dom and right. If there be any surplus one must distribute that to build other co-exisfing circles of preserves Surpluses or surfelts anywhere are not permissible No democracy or no ism worth the name would preach anything other than this When equal rights of others are respected, the great pra requisite al true democracy is secured and foundation for a golden age is laid As seen above this rule rhus applies to the doer, the man of the world it has along with this practical side a religlous side also. This injunction is sufficiently brood enough to cover all the basic principles of a universal religion of humanity The underlying ides of all religions is belief in God ($47141679) The basic principles of all religions are ULAT Non-youlence 17 Truth. Fan Non-stoaling 33 Non-attachment and I th. This Bramhacharya has colebaty as a secondary meaning The first meaning is one who acts in God All lying by sane persons is reduced in the final analysis (if it is not a sort of congenital madness to the desire of possession of what one is not ontuited to, Violation of the equal right of the other ro nivo, is violence in this form or that. Taking other's property is to 34 ·or theft Unnecessary parapharnalia and theft present difference of degrees only Thus this advice covers all these tenets It is an omnibus Injunction The second verse fulfils the first It puts an emphasis on the activistic aspect These are not isolated verses The man of the world and the man of religion should have simultaneous development, In the first verse the stress is on the religious side but the word fshat has brought in the practical side and maintained the balance This word serves as a link between the first verse and the second Now in the second verse the leaning is overwhelmingly in favour of the practical side but the sentence 7force 7 connects this with the previous line as it is essentially a religious injunction Thus the two verses cannot be divorced They together form a balanced and harmonious philosophy of life Now to the next verse कुवने वेह क्माणि जिजीविपेच्छत ममा एव त्वयि नान्यधेतोऽस्ति न कम लिप्यते नरे ।। Word arrangement इह कर्माणि कुवन् एव शन ममा जिजीवित । एव त्वमि इत अन्यथा न अस्ति नरे कम न लिप्यत ।। - Words 3 कुर्वन् 5 शतम् ( Indeclinable ) Here in this world 2 anffur (Accusative plural of 4 ( a deed ) works (Present participle from to do ) Doing 4 एव Only A hundred 6 समा (Plural of T ATE a group of months ) years 2 (From Equal ) Equal 321a unyielding and To un diminishing years ) 7 frontfaua (Optative third person singular of the dessidarative of V 517 to live ) One should desire to live 8 एव १ त्वथि 10 27497 Il a This way ( Locative singular of you ) In you Otherwise Not 35 ·12. fear (Ver to be present third person singular ) is. 13. * | Locative singular of 77 ) in Man (2-csaftfu TT ) 7 TOT Man who is not engrossed and ( not lost ) (qi fart) (Etymologically leader ) A leader-cum-doer. 14. मंन् Work action 15. लिप्यते (Atmanepadi third person singulal of 1 fq to attach. ) Sticks, adheres. Meaning. "Only by doing works one should desire to live here for an equal hundred years (equel means balanced and equanimous when construed with the spiritual aspirant and of undiminished vigour in respect of the man of the world ). For you (lit in you) there is no other (course left open) here Work sticks not a person who is detached " There is another parallel reading quoled by Uvaficārya in his Gloss This alternate reading is more in keeping with the spirit of this Upanised and also conforms better to the metre. The ropding given above violates the metro in every line by one word This second reading is more categorical and definitative it puts fafafau ( you should desire to live ) in place of fifalaha and 64 (you) in place of eafo ( in you ) The imperative form fafaraa is in conformity with the like other forms in the first verse namely 15591 and ta MEANING OF THE UVATĀCTBYA READING 'Only by doing works you are to live here for one hundred equal yoats You are made) (iike this! Here there is no other (course) Work sticks not a person who is detached As has been pointed out the form fafafag falalei is in keeping with the form fast: and Tyin grammar and in prosody, and in spirit also This reading conforms strictly with tho metra 27by maintaining only Eight wordt in line while the first trading violates by ane extra lotter a ffafafaùa) the first ling and by the letter fa (raft) the second line it appears this is the older one ·Commentary This verse makes five statements This first that the world is to live The Second that living is doing things The third to live means to complete the full allotted period of time and the fourth the span of life should be of even tenor This is the only course open for a man The fifth statement is distinct It tells that deeds adhere not to such a worthy leader of man who does actions in a detached way The world is a fit place for living We have seen that the Madhu Vidyt or the Nectar knowledge formula of the sage was the art of transforming existence into a worthy living Living is doing things as long as we live Of cour56 man should live the full period possible The Upaniyad implies that the man who shirks action has no right to live 8 The Rgvedic conception is that he is for activity There are number of hymns in the Rgveda which praise a life of activity The Vedic ambition is well portrayed in the saying of the age 1 Grtsamada su Tà faire FRITI Which can be freely rendered Let us make every work an undertaking and every undertaking a victory As has been already quoted they wanted to rise above laziness boredom and failure (Rgveda 11 30 7 नमा तमत् धमत az) and work on the Atharva veda (IV 24 6 ) says 4 sh कर्मकृत्याय जात 8$ The first the Primaval is born to works When the ideal the primoval is for work and when the sun god works throughout the best of creation ieman also must work for the whole time Tho Atharva advises men to work throughout with the Sun It admonishas { 01 24 3) दयस्य सवितु सर्वे बम वृण्वग्नु मानुषा Men should bean work at the break of the day The Kona says raft gfacet work 13 the foundation of worship in the Katha the God of Death Yama advises Hacikotas that man who does three fold work utilising control charity and compassion crosses death The Chandogya VII 21 falls work (alono) lay the foundation 421 7194 fafraefa #ma is further strossed even by the Mundaka The name Mundaka (coronet) tells tut 4 1199 catast afto the door (aspirant) ranks topmost of all the wise soul knowers it again states (Mundaka 1 2 1) म पु तदतत्मात्यम् धर्माणि क्या यान्यपश्यस्तानि प्रेताया बहुधा सनतानि सायापरष नियत सम्यकामा एप व पन्था सुस्ताप सारे।

·This is the truth. Manifold are the ways in which the deeds were performed in the triad of the Vedas which the seers beheld in the hymns You who desire to know the truth, practise them always. This Is your road of good deeds in the world". The Brhadāranyaka (1. 3. 17) terms life force pražna frest as the sum and substance of all limbs and says that to retain strength in body for a good purposeful life of works is not selfishness. अथात्मने इन्नाद्यभागायत । यदि किंचानमद्यते ऽ नेनैव तदद्यते । इह प्रतितिष्ठति । • Then the life force started a penygeric on sustaining food Whatever food is eaten by him (and for him) It has a definite purpose. It (food) stabiliscs hom (Prāns Svetaśvetera (V!. 4) says, #177 Tim Tufraarft start works impelled by prathritic forces The Taittiariya śoksūvalli, 9th Anuvāka unites studies and works The Gită subs equently is based on the inevitability of (Karma) work and its necessity (The Gitā lll 8). शरीरयामा ऽपि च ते न प्रसिध्येदकर्मण । By inaction, movements of your body even. may not materialise The sage advises to live for a hundred equal years. 'Equal', applies both to the physical as well as mental side The Vedas have prescribed a normal period of one hundred years, Sentences loke gardă gen and again to 77 &ITI are fairly common. Man must enjoy his span of life with unimpaired powers Repeatedly the Vedas have stressed this. There are quite a number of sentences of the following nature in the Rgveda जीवेम दारद शतम, बुध्यम शरद दातम, पूपेम शरद शतम् । रोहेम मरद शतम्, भवेम शरद शतम्, भूयेम शरद शनम् । It is to be noted that the hard month of winter is representative of the year The continuation of longevity and work is implied hero in the following Rgvedic Hymn तच्चक्षुर्देवहित मुत्रमुच्चरत् पश्यम दारद, जीवेम शरद पतम्। * That dazzling sya, the Sun doing good (ever) to gods is shooting up. Let us so that (and get inspiration from its unfailing duly) and live for a hundred years. (winters) .

·The Atharva X 2 29 makes the idea explicit It prays for unimpaired bodily powers throughout the life यो वै ता ब्रह्मणो वदामृतनावता पुरम् तस्मै ब्रह्म वाहमाश्च चक्षु प्राण प्रजा ददु ॥२१॥ न वै त चक्षुर्जहाति न प्राणो जरमा पुन पुर यो ब्रह्मणो वेद यस्या पुरुष उच्यते ।। ३० ।। From the mental side अदीना स्याम् शरद शतम् we shall be not humiliated throughout (life span ) of a hundred years Of course the important words are not One hundred Thero is nothing invialate in this That was the normal span of life in those days If modern science and better hygiene can extend the period that also is covered by the sentence दारद दातम Gopal Swami is ight when he writes and calls as a fun 9977 or a generic statement meaning till one lives- यावज्जीवमित्यर्थ The verse concludes by enunciating a great philosophical truth It is the work that sets moving the cycle of births That is the common beliet of Hinduisin Buddhism Lingayatısm and all religions which believe in re births To neutralise the good and bad effects of Karma (947) is the first goal this last sentence of the verse shows a practicable and comparatively easy approach to this goal it tolls Karma (action) does not adhere to a man who is not stuck in works. When a person forgets that work is a means and takes an interest in it to the extent of forgetting the goal (the end) he is said to be lost In enjoyment Here the action masters him but a person of detached vlows masters the action The whole of the advice of the Karma Sannyasa Yogs of the Gita (compare असक्तो ह्याचरन बम परमाप्नोति पूरूष (3190) or तस्मात् Spain AITT) is built on this pithy sentence of great import Rolerance to other interpretations of the verses of the īsa would not bo out of place horo The best known of all the commentators on the Upanişads is Sankarácarya This Vedāntic doctor has definita and sharp views He has interpreted the first verse and the whole at the Upanisad in quito a different light Ho is an avowed protogonist of the school of Renunciation ( Sannayisa Marga > The Upanisads ware 39 ·heid in reverence by all the religions of India Even rebel schools admitted their worth At the time of Sankara Buddhism had a decided upper hand over Hinduism and Hinduism was threatened of its very existence Sankara s mission was re establishment of Hinduism For this he has not hesitated to read renunciation this Upanlşad his was the mission of influencing people and converting them to his side But to read all that he reads in this Upanisad was bound to be a feat of ingenuity According to Sankara s Philosophy the world is a thing to be shunned the dynamic world therefore according to him becomes ephemeral world Naturally, to show these ideas in the Isa he has to do a lot of straining and stretching For this he has to requisition the services of his encyclopaedic learning Isavāsyam with him becomes fit to be covered by the Lord The first line accordingly means All this ephemereal world is to be covered by the Lord Why? Because the world is of a fleating temporary and perishable naturo Man must not get himself attached to this unsubstantial shadow like world but should mind only the Isa Principle that engulis and covers it The same logic of extracting renunciation out of the verse forces him to present quite a different interpretation of तन त्यक्तेन भुज्जीथा , The construes as a pronoun placed in the place of Iša Meaning by Him स्वक्तन becomes दरान given and पालयधा (Guard or respect) is given as an equivalent for 5-519 All these are obviously overd rawn meanings Sankara breaks मा गृध्र कस्यस्वित् धनम् into two parts of मा गध and Tartan JiH? The first means Don t be greedy and the second yields again two meanings But with all this the word feat does not fit in his explanation Sankara therefore smoothly disposes of the word by calling it an unmeaning interjection ( 39477 faturi ) FETTET VAE becomes whose is wealth? Wealth is on unsubstantial thing Only Atman is seal alt alsa is an unreality more $0 wealth This meaning again Is coarse and goes against the very grain of contemporary Upanışads as shown before Sankara has been followed by e number of subsequent scholars Raja Rama Mohan Roy accepts Sankars in tota Swami Sharvananda Follows Sankara greatly in his translation which runs - ·Whatever there is changeful in this ephemereal world all that must be enveloped by the Lord By this renunciation of the world) Support yourself Do not cover the wealth of any one Now the translation of the second verse The great Sankarācārya has given quite a different interpretation of this verse too His comments go quite against the spirit of the Upanışad Shri S R Rajawade (P 84 ) is of opinion that the present version as distinct from Uvatacarya s reading got in circulation because of Sankarácarya s tremendous personality and the current verse in acceptance is an interpolation by Sankaracarya himself and that the authentic version is that of Uvatácarya Sankarācārya writes The preceding verse (verse No 1) gives Jnyana nişthā (n, facer) of a feat while the second preaches Karma Nistha for a person not competent to toe the difficult course Dont you remember that incompatibility between ( T ) wisdom and work is (as solid and lasting ) as that of a mountain ? If a man desires to live one hundred years by doing works then such an ignorant man) proud with the appendage of ( 77 ) manhood do only fire worship (a frac17) and such other works There is no other alternative By such prescribed works bad work assils not the person It will be seen from Sankara s commentary one the first two linos that a wise man should not desire to live nor should he undertako works Only ignorant man desirous of living should do works and these too which are pjescribed by the religious works as fire worship aud such liko accepted types and then should aspire to live a hundred years for such works (only) Sankara & is obviously a one sided stand and secondly he has done a lot of mangling and twisting of the meaning But what is Surprising is that so many scholars follow Sankara!

·Chapter-V
The first two verses have laid the foundation of spiritual life for
the aspirer cum doer The th rd verse points out what founders the
spiritual life it anticipates the question What happens to those
who deny the existence of the soul and therefore who would not
subject themselves to the course of conduct outlined in the first two
verses The reply is given here
The confident and categoric cast of the verse is meant to create
faith and befief in the aspirant it postulates the existence of soul in
firm way The whole of the Upanişadıc philosophy is built on the
rock of the Atman likewise the 1$a also builds its own philosophy
on this sold base
The verso runs
अमूर्या नाम त लाका
अधेन तमसाऽवृता ।
तास्त प्रत्याभिगच्छन्ति
य के चात्मनो जन ॥
अमूर्या There are two alternate readings of the verse असुर्या in place
of असूर्या and अपिगच्छन्ति in place of अभिगच्छन्ति
Arrangement
असूर्या नाम त लाका अ धन नमसा आवृता
नान ते प्रेत्य अभिगच्छति ये कप आत्मन जना
..

·Words: 1) auf belonging to the Asuras ungodly people The other reading is 389f 31 not ** the Sun= The Sunless regions 2) 51 Namely 3) a Those ( Nom plural of ds ) 4) 191 ( worldly ) Regions ( Nom Plural of iFi a region) 5) अन्धेन तमसा ( अन्धेन Is instr singular of blind ) Blinding (तमसा Instr singular of the third and lowest of the three dominating tendencies of Man These are < spiritual activity 14 the activity where the life force dominates and an an activity where the grosser elements dictate ) = By the Blinding of thickening activity 6) आवृता ( 341 + aar covered ) covered all over 7) तान (Acc Plural of at that ) To them 8) ( Nom Plural of a that) those (प्र- इत्य प्रan augmentative prefix इत्य after literally go finally or go for good ) after death 10) fanaafre ( 34 + 187a, a fost is an augmentative prefix TET = Ty to go fra is the present tense third person plural ) (They) Go ahead Head for अपिगच्छन्ति (Mūdhyandina recension gives this reading af shows surety) Definitely go TI) Those 12) Who 13) 7 And सेनेच Those insigauftcant Toms Jacks and Harries 14) AT Beings (Etymologically from 177 to bear or to produce the word gives two complementary meanings those who are to be called men as they are born as human beings) Vinobail follows this meaning He says (English fondering of the original Marathi ) 9) OCT 43 ·"They are to be called men by courtesy becaust they are born as human boings, They have not fulfilled the purpose of human life. They could have sublimated thomselves into godheads but have remained only beings Thoy have lowered themselves to wormhood." Shri Satavalekar (P. 23) follows the other meaning and explains it as people whose only job is procreation), Meaning :- And those human beings who believe that) soul is killed (with the body and, therefore, has no seperate and independent existance) after death head for regions named erfat (earmarked for the Asura people ) which one engulled in blinding Tamasic tendency and whoro spintual knowledge has not penotrated. Comments:- Every commentator has interpreted telut and with a great force af as other worldly regions as hades (and with the exception of Sankara who takes them as heavens) engulfed in blinding darkness Here the commenteters have interpreted 4 os physical darkness Šankera takes this Methphorically as spintual darkness They invariably construed ICHI in reference to wicked men and have indirectly suggested that the seer has used the word un loosely, as Aiman cannot be killed and they very charitably interpreted this word as a metaphor. There is no need for all this charity. The seer has not used any word loosely (ie the word ) or superfluously (i, e, the word 7) He has no imaginary hade or heaven: purgatory of Paradise before him He has drawn a very logical conclusion Bath external and internal evidences point out to this. External Evidence :- असूर्या नाम ते लोका refers to the regions called अमूर्या or असुरिया 1 e the abodes of the Asur people with the excaption of Sankarācārya every commentator h33 taken them to mean lower regions, worse regions than the earth. But their interpretations are unwarranted as will be seen from the following explanation.

·लुक The word Lok has come from the root to shine ( लोक्यते असो लोक ) लोक is what shines in the alternative it may mean the abodes of the resplendent beings or gods It is an accepted thing that some gods res de on this earth or 1 These gods are called arafat or terrestrial gods These resplendent worlds begin from the earth and go to seven higher regions i e the heavens while the nether regions are not honoured with the suffix ot Lok These have a suffix of Tal suggest ng lower position The Sinners and wicked beings are relegated to the lower regions or talas The Aryanyakopanısad enumerates both the higher and lower regions The heavens are भूलोक भवर्लोक, स्वर्लोक, महर्लोक, जनर्लोक तपर्लोक, सत्य लोकश्च or ब्रम्हलोक and the hells are अतल वितल सुतल रमातर तगतल महातल and Paralam (पातालम) Gramatically Asuriya means of the Asuras Now the word Asura has the Vedic meaning as a person who only exists (from 3TT to be) This third verse of the lsa therefore deliberately gives as its equivalent OTETT ie those human beings who only exist Those who are only born as men They are neither the doers nor the leaders (471) These people are Asuras because they fnd delight only in physical 1ife Ramachandra Pandit has given this interpretation 399 91T रमति इत्यसुरा प्राणपोपका येवल प्राणपाषिण | e whose sole Job is to keep the body in tact wellied They are not enlightened men It can be also interpreted after Saiwalekar as (**+life plus giver ) those who depend on the life force alone and not on the soulforce Dr RGBhandarkas has put forth a very significant suggeation Asurya 34 the Sanskrit equivalent may here refer to Assyrian Country Assyrian and Asuryan being philologically identical the Y and the U being interchanges as in Greek (Prof Ranade A constructive survey of Upanişadıc Ph losophy P 157 foot note) The Tsa (verse 3) names the regions and the Brhadaranyaka (IV 4 11) describes them The latter equates आत्महनो जना with not wicked people as all commentators would have liked to but with unwise and ignorant people The verse runs अनन्दा नाम त लास अधन तममाडवता । तास्ते प्रेत्याभिगच्छत्य विहामा बुधो जना ॥ 45 ·Reasoning and natural justice will not put ignorant and unwise people in hellish regions of suffering but will allot to them regions on this earth In the Katha (75) (113) Naciketas advises his father T3TH A not to give barren and spent up cows as a donation and points out to him the fate of such donors) birth un joyless ragions The verse runs पीतादका नग्धतृणा दुपदोहा निरिद्रिया । अनन्दा नाम त लोकास्ताम गच्छति ताददत् ।। (A sacrificer) who bestows cows which hava drunk water eaten grass given milk and which are barren goes verlly to regions which are joyless Naciketas knew that his father was a good man tainted with a little selfishness Nong can think that Nacikatas wanted or imagined him to be relegated to hell Internal Evidence:- The Isa refers not to wicked but ignorant men It has a definite school of thought in view This school of philosophy is seen in this form or that right from the biginning of civilization 10 this date This is a school of body worshippers They aro soul deniers Denying of the existance of the soul and considering this body to be all in all they do away with the need of relinguishing ( enjoined in the first verse) and conuentrate on enjoyment alone and if a comfortable life without work can be assured such people do away with work also Denial of the existence of soul goes counter to the very base of the fáa The Ja therefore meets this serious threat It deals with such hedonists or pleasure seekers The unbroken tradition and legend common in the days of the Upanışads attributed all these qualities of rather lack of them to the rivals of godse Aşuras The scriptures refer to the two schools of different cultures different ideals and Ideologies One school the Devas represented the other school the Asuras Devas are the fore fathers of the Indo Aryans The name Deva they might have got because of the devine light they cherished or because they shone on account of their subsequent victories and glories The word Deva is formed from the root Div v faz to shine The Asuras (from 3 the life forca ) are so called because they delighted in mera existence 46 ·The Chāndogya 815 vil 7 to 12 refers allegorically to the nature of Devas and Asuras It tells Then both Devas and Asuras wanted to be instructed They decided to send their representatives (for this purpose ) Indra the chief of gods and Virochana that of the Asuras were deputed They approached (their forefather and Lord) Prajāpati (Prajāpatu would not bestow the secret of the highest truth without testing them ferst as to the seriousness of the purpose of these two disciples ) He asked them both to come well dressed well arrayed and asked them to see their images in a looking glass, in water and in the eye and told them that what they saw there was the soul At first both were quite satisfied with this instruction Virochana came to the Asuras for good Prajāpati slyly said while they were returning that the gods or the Asuras who will return satisfied with this little knowledge ) will be defeated ( 4729759- निपदो भविष्यन्ति देवा वाऽसुरा वा त पराभविष्यन्तीति छादोग्य VIII 4 ) Virochana told the Asuras that he had been in possession of the ulitimate secret namely that the so called soul was no other than the image that one sees in the eye in the mirror or in a pan of water, thus identifying soul with the rere image of the body Soul according to him was nothing more than conciousness of the body To him the soul was a mere effervescence of the chemicals that constitute the body The soul dies with the body (Chindogya vila 7 88 ) His soul was self Indra of gods was a shrewd and true searcher after truth Prajāpati twice baffled him and tried to misguide him but Indra persisted and Prajāpati was convinced of his seriousness and ultimately enlightened him as to the true nature of the sout showing him the difference between self and Soul The result was an overwhelming victory for gods over the demons The following is Huxley s quite an illuminating commentary on these two representative personalities There is first the Pseudo salvation associated with the beliet that matter is the ultimate reality Virochana the demonio ho Is tho apothesis of power.loving extrāverted somatotonia funds It perfectly natural to identify himself with his body and he goes back to other Titans to seek a purely material salvation Incarnated in the presont century, Virochana would have been an ardent Communist Fascist or Nationalia? (Perennial Philosophy P 238 ) ·But Indra refuses in Brahmananda s words to mistake off for 4 sloth and sell consciousness for polse and superconsciousness This allegory points out the struggle between sensualism and spiritualism and the ultimate victory of the latter over the former The tenets of hedanism of the cirvīka school of later days go against the very grain of the teaching of tho first two verses of the Isa The Chåndogya (viil B 5 ) says Therefore since then to these days we call them Asuras who show no charity have no falth (in higher life or/and values ) and who render no worhip This is thelr canon (Upanişad) By sharing service (farzan) besmearing with aromatics adorning with ornaments and costly rarments their mummies they claim ta over come this (world) and the next It will be thus seen that the third verse has the hadonist and sensualict Asuras in view These are the lust dieted men who stave the ordinances ot heaven (Ibid P 96 ) that is to say subordi nate the laws of nature to their own cravings To borrow the picturesque phrase of Huxley Who still splash about in the lower DOZA and who regard personal slime as the highest from of spiritual moisture and who preler an agonizing and impossible existence on dry land to love joy and peace in our native ocean Now we come to the interpretation of Sankara of this verse Sankarācīrya again is very unnatural and clumsy in his inter pretation He tells agaf to be the abodes of the Asuras but explains those abodes in rather a ridiculously round about way According to hom both the abodes of the Asuteas and Devas are reggf The word असुर्या covers both hells and heavens ( अमुर्या परमात्मभावदद्वयमपेक्ष देवादयोऽप्सुरास्तेपऽव स्वभूता लोवा असुर्या नाम । Me relegates Davas to the humiliating status of the Asuras on account of their comparative ignorance of the ult mate essential unity (489 T1947) of the Brahiman Gods as Indra Varuna Soma Surys Uga etc whon the Vedas have praised have all of them thus become the Asuras And if we are to extend the same logic not only the regions (T) above the earth of the abodes (am) below it but by reductio ad absurdum the whole un verse becomes tout 4R ·Whule interpreting the phrase नाम ते लोका Sankar lines that the word TA baffles explanation This is because Sankara takes लोका as births after deaths where according to him the fruits of Karman are seen and therefore enjoyed ( ते लोका यत्र कर्मफलानि लोक्यन्ते दृश्यन्ते ) The word Nama therefore he summarily disposes of as an unmeaning interpolation ( नाम शब्दो अनर्थको निपात ) Really a dictatorial way of liquidating the unwanted : # becomes with him darkness of the non seeing of the soul (आदर्शनात्मेन अशानेन) He renders आत्महन - आत्मान घ्नन्तीत्यात्महन as the killer of the soul and raises the question who these beings are? (के ने जना) and replies as The fools engulfed in ignorance illusion or unenligh tenment Now he raises the question How this invulnerable soul which the Gita describes as नाय हात न हन्यते is killed? and replies that the fools can kill (metaphorically) the soul by showing contempt towards it By such contempt the soul principle remains as dormant and as inactive as a (real) deed thing and therefore they are called Sout destroyers के ते जना येऽविद्वास कय न आत्मान नित्य हिंसन्ति अविद्यादोपन विद्यामानस्यात्मनो यत्कार्य फलमजरामरत्वादि मवेदेन लक्षण तद्धतस्यैव तिरोभून भवतीति प्राता विद्वामौ जना आत्महन उच्चन्त तेन हद्यात्महनन दोपण मसति ते Sankara s transalation will be as follows There are the worlds of the Asuras covered with blind darkness Those who have destroyed this self (who perform works without having arrived at a knowledge of the true self) go after death to those worlds Aurobindo renders it thus Sinful are those worlds and enveloped in blind gloom whereto all thing in their passing hence resort to who are slayers of their souls Shri Vinoball renders it thus (In Marathi) आत्मज्ञानाचे भत्रुत्व करणार जे काणी आत्मघातकी जन आहेत त देह पडल्यानतर गाढ अध काराने घेरलेल्या आसुरी म्हणविलेल्या यानीकडे वळत असतात Those sell destroying beings inimical to the knowledge of the self (spiritual knowledgo) go after death to the demonical births 4 49 ·engulfed in thick darkness Purohit and Yeats render it thus They that deny the self, return after death to a godless birth blind enveloped in darkness Max Muller s translation is as follows -- There are the worlds of the Asuras covered with blind darkness Those who have destroyed their self (who perform works without having atrived ar a knowledge of the True Seit) go after death to those worlds ·Chapter VI In the third verse the sage has silenced the doubts in the minds of his pupil in an imperative authontative and confident way by fixing the fate of the deluded and ignorant Aryans He has told us that they occupy a place among a region of people definitely looked down upon by the Aryans This verse raises two paradoxes one at the beginning of each line but which are again resolved by the master in the latter part of those lines Now he comes to the discu. ssion on the soul All the three aspects of the soul stuff are in his mind The qualitiess or above quality static soul is the Brahman the qualitative soul is the dynamic creator Isa under various names Mātarisvan being one of them and last comes the soul in the bodythe Atman The verse runs अनेजदेक मनसो जवीयो नैनेद्देया आप्नुवन्पूर्व-मषत् तद्धावतोऽन्यानतेति तिष्ठत तस्मिन्नपो मातरिश्वा दधाति ।। Arrangement : अनेजत् एक मनम जवीय पूर्वम् अन एनत देवा न आप्नुवन् तत् निष्ठत् धावत अन्यान् अत्यति तस्मिन मातरिधा अप दधाति Words 1. अनेजत (अन् + एजत् - 37 not + 177 to move ) unmoving One (and along) (the unparalleled one) 3. मनम More than the mind (ablative singular of मनम) 2 एकम 51 ·5 पूवम् 7 एनम् 10 तत् 4 जवीय Speedy Former going ahead 6. aga Ancient sear (V to go to see a head to have vision) tore-runner. Manidhar construes it as a short form of 2797 indestructible Vinobaji takes are together and finds in it the etymology of 74 as पूर्वम् अपत इति पुरप To it Brahma according to Gopalswami 8 देवा Gods (TERATT 29 Spirits of lustre) Limbs Eyes and the rest Devas have three abodes in individuals their abode is the various limos in the society they manifest in pre eminent personalities and in the world in the forms of Agni the God of fire wind sun moon etc 97 Et Could not fathom reach attain That Il faca Standing Stable 12 धावत Who run 13 अयान Others धावत अन्यान् Others who tun 14 अत्येति (fartsfa) (Gous beyond ) outstrips Surpasses 15 arfera In that 16 Araftsal A synonym of the dynamic Isa The wind air breeze ( मातरि अतरिक्ष श्वयति । वैधत इति ) Tha foetus in the womb (Compare Rgveda 111 29 which reads > He who nolds the body in tact who dwells in the womb of tho mother- (Hafızal) that individual soul is called foetus too and also the giver of the lifeforce therefore when it is born alt praise him Preliminary Remarks The first line sagaciously uses all the different meanings of the words at and 9964. These puns on the words are economically and effectively used 10 cover all the three different phases of the soul narmely the परमात्मा or ब्रह्मात्मा, विश्वात्मा and the जीवात्मा The second line likewise uses Hafza57 and 38 with their different meanings ·Meaning: The one unmoving is speedter than tha mind It (facut ) is primeval and ancient (FRTT) and gods (car) cannot fathom It that विश्वात्मा is ahead (पूवम) and dynamic (अपत ) and they cannot reach it and that Soul being the fare runner and seer ( 399 ), timbs (car) cannot grasp it Standing still and stable (facea ) it outstrips others who run From (in) this the dynamic Ida ( Arafasqa god ) starts his cycle of activities (379724rfa) or / and from this the ( abstract ) dwellers in the womb ( #raft327 ) 11 SETCAT) embodies into (concrete limbs ( 291 ) as ( abstract) air ( araferat ) crystalıses ( autfart ) into (concrete) waters ( clouds ) Comments The Brahman is the Furst Principle and gods and the rest spring from it They are all his creation The Creator is an infinity and as such could not be either fathomed or reached by any of his creation however high that may be Even Gods therefore cannot reach it The whole of the Kenopanışad is a fine allegory implying the supre macy of the Soul both over gods and limbs The idea of the Creator creating all the Universe and that the Brahman is 994 and 3793 is clearly expressed in the Brhadara nayake (1 4 10) The Brhadaranyaka 11 5 15 100 gives the order of creation giving procedence to Atman over gods in the same Upanisad at another place tho samo point is stressed by means of the two famous similies that of spider and that of sparks (Bri 11 1 20 ) which are used by the warrior king Ajatasatru while he is instructing Gārgya The Kaugitaki IV 20 tells us that 95 are the products of that soul But it so changes the order of priority as to apply the word at both to gods and limbs An assumption of pun on the words ar and att better explains the change of order The Vedas use the word Matariśvan in its various senses It is the name of the cosmic or dynamic soul also The Rgdevo 1 164 46 says एक सद्विप्रा बहुधा वदति अग्नि यम मातरिश्वानमाहु The one is given various names by the learned as is called the god of fire the god of death 63 ·on the god of Breath. Matarlívan is the name of the vital breath 'Prana' also, says the Atharva, 11 4.15, 'Mit Aaftaart alta u ga' The vital breath is called Mätarisvan and the wind is called the vitai breath. These names are interchangeable. The Reguda III, 5, 10. calls Mātan śvan both the individual soul and the god of fire dwelling in the cavity of the body-there may be a pun on the word 'Guham meaning both a cavity and cave (Hraferar la HT हव्यवाह ममिधं). According to Sankarācārya tha purpose of this verse is to show the state of those who admit the presence of Atman against those BICARA who are described in the third verse Shri Rajawade takes this as the foundation of the creative force only. Tde former has only the TAT in view while the latter has only the faratch Their interpretations are coloured by their philosophies of renunciation अन्दैत सन्यासमागं and duatis 977 respectively Sankarācārya has taken Deva to mean limbs and apas to mean the ordained work of breathing done by Mätarsvan His commontary is quite interesting but not comprehensive.

·Chapter VII. In the previous verse the nature and forms of the three manifes tations of the soul are given in this verse the extent and purpose are stated Here three paradaxes are raised and resolved the first is it moves and moves not The dynamic soul ever moves and the static Brahman never need move This paradox is the repetition of the old paradox अनजदेक मनसो जवीयो this reiteration connects the two verses It has the other purpose of putting the cosmic soul along with the Indiv dual soul Now in the second part of the line the second Paradox is stated the latest is brought in He is placed side by side with the fa52191 It is far and it is near Cosmic sout is stre tched as far and as wide as the imagination stretches and even beyond It covers even the entire universe of myriad of stars millions and millions of miles away There are forty thousand mulion stars in Our own galactic system alone and beyond our galaxy other galaxies indefinitely (Perennial Phil P 64 ) while the individual soul is 50 near It is very you The third line contains the third paradox. in and it is out 1 This statement has a rich import of more practical value It shows that soul Individual and Cosmic are working not in isolation but in cooperation The 1914AT is not contained in the body The body cannot imprisonit The later and farqich are working together They are one stuft vitally linked The essential unity between them is stressed in the Katha ( 11 5 8 and 10 ) and is again seen in the Gitt 13 15 It is This statement is a base of the humanitarian nay cosmopolitian attitude so necessary for the aspirant This broad and universal outlook 55 ·is essential to man. More so because Man is the highest of creation, even superior to gods as far as realisation of the supreme God-head is concerned. The last paradox connects this verse withe the next one. तदेजति तनेजति तद्रे तद्वात्तिने तदन्तरस्य सदस्य तदु सर्वस्वास्यवाह्यत Arrangement:- तत् एजति, तत् न एजति, तत् दूरे, तत् उ अन्ति के तत् अस्य सदस्य भन्न तत् उ अस्थ मवस्य बाह्यतः Meaning:- That moves and that moves not, that (is) tar and (again) that is near. That is inside all this, and (again) that is outside all this Words; 1. तत् That (soul stuff) 2. एजति Maves. 3. दूरे Far 4.उ But 5. अन्तिके Near 6. अस्य of this 7 सदस्य ofen (genetive singular or सर्व all 8 अन्त Inside १ बाह्मत Outside Fortunately it is the only verse that presents least difficulty of interpretation and shows a close agreement among commentators, Sankara says that the purport behind this verse is to stress the qualitative aspect of the latch. So according to him it is near to those who are given to the building up the soul principle while it is far far away from people Max Muller:- Translates : " It stirs and it stirs not it is far and likewise near, it is made of all this and it is outside ol all this.

·The previous two verses have given the theory these two the practice The consciosness of the essential unity of the world is the most important factor both for the aspirant and the men oi the world. The same soul-atman that is present in one person also exists in every being This unity Ekatva is to be practised and realised Both these verses are taken together as they farm one thought. unit The first deals with the result of the consciousness of unity, the second with that of its implementation The verse runs - यस्तु सर्वाणि भूतान्यात्मनवानुपश्यति सर्वभूतेषु चात्मान ततो न विजुगुप्सते ॥६॥ यस्मिन्सर्वाणि भूतान्यात्मवाभूद्विजानत तत्र को मोह. क शोक एकत्वमनुपश्यत ॥७॥ Arrangement - य. तु सर्वाणि भूतानि आत्मनि एव अनुपश्यति, सर्व भुतेषु च आत्मान ( पश्यति ), तत (स ) न विजुगुप्सते । यस्मिन् सर्वाणि भूतानि आत्मा एव अभूत एक्त्व अनुपश्यत विजानत तत्र क मोह क. शोक ? Words - य सर्वाणि भूतानि आत्मनि एवं Who ( Mas 1st person singular of the pronoun ) But (Indeclinable) ( Accusative neuter plural of the pronoun. सर्व AII) ALL (Accusative neuter plural of Ha a being ) Beings (Loc-sing of 371-47 selt ) in oneselt only. just Madhyandina Samhitā has the reading आत्मन्नेव in place ofआत्मानि एव which means He only One only. ( V दृश्य - पश्य to see अनु : pretix meaning deep care. ful)-to see in prospect to survey all (loc Plural of Ha a being ) In beings And (Accusative Sing of आत्मन् sell) Oneself, Himself अनुपश्यति सर्व भुतेषु आत्मान 67 ·(पश्यति ) Sees (Present Third person singular of Vant to see) तत Then He विजुगुप्सत Not (Present is a sinct dessiderative of T9 to protect is an augmentative pretur fatica desires protection Verse No 7 on Loc sing of In whom Kraffe All raifat Beings 311HT Himselt ya only. Iust 34a (Past tense v to become ) Hed become. एक्त्वम् Oneness अनुपश्यत (A noun from TTA V to see carefully) one who sees in prospect farmaa (fat + 319a special plus knower) specially enlightened, 8 WISE MBR There क Wither मोह Delusion शोक Sorrow Meaning - But he who sees wisely all beings in himsell and himself in all beings does not desire any protection whatsoever from any person whosoever How can there be any delusion or sorrow with that wise man of Insight of oneness in whom all beings have become the very himself 7 Explanation :- These two verses put due premium on the qualities of heart They suggest a temedy against delusion and sorrow it is the feeling of oneness between the person and the universe This feeling may be called the cosmic unitary feeling ·There is a lot of difference of opinion as regards the meaning of the word fra Cankars gives que as the other word for it Now on is a feeling of abomination or disgust One has physical or moral u for what stinks Following the lead of Sankara Gopalnanda Swami gives its synonym नि दा censure rendering विरासत as निन्दा करोति He censures while श्रीधरस्वामी पाठक In addition adds बोभन्मते or abhors The whole world cannot stink unless one is a perversity or at least an abnormality The disciple to whom the seer of the sa IS advising is surely not an abnormality He is a normal man praying for the right course the alternate reading of the Madhyandina Saifthita is fafafranca This suggests that the disciple is baffled or puzzled as regards the right course the alternate fafafficht means doubts Ramchandra Pandit is correct when he explains (in his $119179777, faara) a fafaffrafa as 1979 at fricaifa ) A natural reaction as to the ignorance of the essentiat nature of the world may make the normal person to dig in himself and be more or less self centred or salt contented both in the good or bad sense of the word Rabindranath Tagore has in View such a normal shy or coy man seeking shelter in his own cell when he admonishes Leave this chanting and telling of beads and find Him in the path maker who is breaking stones or tiller who is tilling the ground in other words Tagore has advised to see unity in all beings TCT therefore cannot be hatred or abomination Only a cynic will hate others The seer of the Isa equated the word जुगुप्मा with मोह and घोष It has been therefore rendered as apathy Shrinking digging in or caving in also go well with the etymological meaning of the root गुप to hide Both Shri Aurobindo and Dr Hume render fare as shrinking The main reason for such a pathy of shrinking is fear The Brandāranyaka (1 4 2 ) throws light on the meaning of the word जुगुप्सा It reads far94 wafa and analyses fear to the final reduction and says that fear comes from the other or the feeling of other lines 1t naturally follows that this caving in or apathetic reaction to fear is bound to disappear when the aspirant finds all beings are he himselt 59 ·Catholicity of outlook which is the central idea of these two verses is according to Bțhadaranyaka the open sesame to the final realisation in a categoric statement (IV 4 23 ) says Yalnyavalkya to King Janaka This ancient verse therefore has said down (Thus ) The Karmic deeds neither augment nor dwindle the Elernal principle 115 greatness remains eternal (unaftected} A wise man (too ) keeps his VIBOUI (undiminished ) by knowing its ( true ) nature He is not affected by sinful deeds Such a wise man therefore s calm he subdues his senses !S unaifached tolerant and of an equan mous disposition sees his self in himself and sees the world) in himself He is not affected by sin He is free from all sin Sin cannot consume him He consumes the sin Such a sintess fawless doubtless (fafaff) (wise man) atta ns to Brahman Oking this is the abode of Brahman - the highest reality ing your attained this so said the sage Yalfiyavalkya Said (King) Janaka 'I am at your disposal along w th the kingdom of Videha The ebove lines map out the whole course of liberation Ther tell that seeing oneness in all things and realising the essential unity of the soul 15 the condit on precedent of laboration This he does by a climax of three stages or by ladder of three rungs These three stages of increasing importance are fagig fats and 31fafafa First one must be free from sins (fa99 ) then even from the sligh test piccada or flows (fars ) and in the last staga even trom doubts (fafeFre) The word doubt is used in its original sense of being double afafaTR is having no double opin on having no two minds - having the feeling of unity Huxley ( 107 ) traces the etymology of doubt and makes comments Traces of that second which leads you astray can be found in dubidus doubt and zwife! for to doubt is to be double minded Bunyan has h s Mr Facing - both ways and modern American siang its two timers The importance of the quality of heart is very beautifully given in the Bfhadāranyaka (V 31 ) The Atharava (11 343) assures Tiberation to a wise mart or Wiuimitilat tuto is complaints of heart and deeds Kalvatysopanişad 10 assures liberation to a man of universal outlook while the Brahmabandhu Upanişad concludes ·( verse 22 ) with the assurance of grace from and presence of the Almighty' to a man of universal outlook. To quote Manu (12.91) मर्व भूतेष चात्मान सर्वभूतानि चात्मनि । सम पश्यन्नात्मयाजी स्वाराज्यमधिगच्छति ।। Manu calls such a man a perpetual sacrificar-a$ the sacrifice is internal who attains the highest beautitude Equanimity of mind comes only after realisation of the essential unity The scriptures reiterate this Lokmanya Tildk has cited some of these scriptures The Gită calls such a wise man of universal outlook a 10- Ara It tells, सर्वभूतस्यमात्मान सर्वभूतानि चात्मनि ईक्षते योगयुक्तात्मा मर्वत्र गमदर्शन | VI 29 This attitude yields nch dividends universal sympathy pets its return in joys and bliss Thomas Traherne expresses it thus "Those pure and virgın apprehensions I had from the womb and that divine light wherewith I was born are the best unto this day wherein I can see the universe The boon was orient and immortal wheat which never should be reaped nor was ever sown I thought it had stood from everlasting to everlasting The dust and stones of the street were as precious as gold, the gates were at first the end of the world The green trees when I saw them first through one of the gates transported and ravished me Boys and girls trembling in the street and playing were moving Jewels. I know not that they were born or should die The streets were mine the temple was mine mine their clothes and gold and silver were mine sqarklung, evac, fau skins and ruddy, faces the people were as much as their 61 ·The skies were mine and so were the sun, moon and stars and all the world was mine and I only spectator and entoyer of it". (Quoted by Sir Arther Quiller Couch on the Art of Reading P. 29) in contrast, a selfish man s plight is miserable One man is no man A French quotation runs 'to grow sadder from day to day, while enclosed in a prison of one s own that is a life-history of a selfish man and of a snas! . 41 ·Chapter. Vill The unitary outlook described in the previous chapter has prepared the aspirant for realisation This verse is the direct outcome of the previous one It explains and elaborates deals with and develops the idea of the previous verse It also warns and warrants the person of unitary outlook ( 1 ) The warning is given forst Unitary outlook must not remain content alone with the body part of beings It must rise above Love of the concrete body part must be raised up to the abstract higher stage of the soul part The soul manifests in bodies All beings with respect of which unitary or universal attitude was recommended may fall in any of the three body categories All the four stages of development of the beings are covered by the word bodiless It covers the lustrous bodies (AT) of gods tha opaque of the nether deni zens the physical of human beings and the coarser coverings of the lower beings The seer warns the aspirant not to lose sight of the fact that the soul is scathetess sinewless and bodiless Kere the warrant or assurance part operates He should know that the soul is not tainted with the sins of the beings (19191261) it is pure (TTA) and therefore maintains a resplendent brilliance of its own (TR) Now a man of a unitary outlook who needs these precautions reveals the soul in himself which shows itself in a four fold form of कवि, मनीपी, परिभू and स्वयभू such a man of catholicity and cautton fulfils the purpose of life The verse runs स पर्यगाच्छुक्रमकायमणमस्नाविर शुद्धमपापविद्ध । कविमनीषी परिभू स्वयभूर्याथातथ्यतोऽनियदधाच्छाश्वतीभ्य समाभ्य । 63 ·Arrangement:-- म शुक्रम् अकायम् अत्रणम् अनाविर शुद्धम् अपापविद्ध कपि मनीषी परिभू स्वयम् ( पयंगात् ) याथातथ्यत शाश्वतीभ्य समान्य अर्थान् व्यदधात् । Words म पर्यगात् अकायम अस्ताविरम् शुदम् अपापविद्धम् पर्यगात् He The aspirant of unitary out look ) Can ba taken as an adjective of he also Brilliant Badiless (not+वायम् body) Scatheless ( 37 not to ofa Scar or wound) Sinewless { not + स्नाविरम muscles or sinews ) Pure (अ not पाप sin विद्धम् tied by)- sinless ) Going allover ( af all over v 7 to ) (Also it is taken as an adjective) of universal outlook ) A sear ( फ्रान्तदर्शी) Who overlords his mind (मनस mmnd and ईश Lord ) 01 a comprehensive outlook (9fe allover / to become) Self reliant in the true sense precisely For eternal period ( from IFTTT aternal) कवि मनोपी परिभू स्वयंभू याथातथ्यत शाश्वतीय समाभ्य अर्थान व्यदधात For years Objects ( acc plural of the purpose, and objective) Achieved fulfilled (Past tense 1) Singular of fe - V 10 do, to perform to create, to function) Meaning:- He (of unitary outlook ) who grasps the brilliant bodiless scarhetess sinewless Hamless (शुद्धम् ) and sinles (soul stuity and becomes a sear a subduer of senses, a man of comprehensive outlook and a self reliant person thus fulfils his objectives for an eternal period - Comments:- This verse is laconic but it flows logically from the previous verses He () thus is an aspirant of catholic attitude described 64 ·in the previous verse, but Sankara takes it with 3797 while commentator Mahindar construes it with the person who has attained realisation and reached the abstract stage of brilliant ( 77 ) to sinless ( 3979fach ) Brahman Vinobaji too is of opinion that this refers to a god centred self-realised person (īšāvāsya Vittı P.3) This description of a person is not unique here, Upanisads are in the habit of describing such persons who have attained great wisdom The cosmic soul has come to be That is the first Vedānta, quoting Sankara in another context This verse is the second Vedānta, here cosmic soul s natural development ia shown The cosmic soul's abstract purity is unlathomable, presentation of its concrete form will be a boon and practical help to the aspirant The Isa tells us that a person who throws four peaks of individual perfectioni e the forms of कवि मनीपी परिभू and स्वयभू is the person in whom true nature of the soul is manifested revealing spirituality of a high maturity The picture presented is that of man of worship and works He is aspirant cum door His is a harmonious development in other words an ideal mana leader of men or a philosopher-cum king is presented here The feeling of oneness with the universe is the basis of these four heights of greatness It cannot come unless the porson has love and charity (verse 1) It seems that the verse suggests that an अचिकित्स or an afaftica person of universal outlook automatically develops or gains such qualities of foresight or farsight which are the special attribute of a seer Of course self reliance and self-control are the essential pre-requisites The four virtues commended here are the qualities worth imitating by the whole of humanity irrespective of caste, creed or colour and, therefore the line fittingly concludes by giving an assurance that such a man has fulfilled for all time to come the mission of his life. The assurance is unequivocal Sankarācāry s interpretations are different He takes as the pronoun of the Atman (soul) and takes all the eloven words from पर्यंगात to स्वयभू as adjective of the soul But noither grammar nor sequence justifies this His so-termed adjectives fall in three categorias. The si group connes i nowd oma, the send you had -5 65 ·the six words which end in tho nasali e from 75 10 3791992, the third group is formed of four words namely विर्मनीपी परिभू स्वयम । The first word is verbal in nature the second group is of neuter nouns and the third of masculine nouns The contradiction of applying both neuter ard masculine adjectives at the same time and to the same subject is too obvious Sankara tries to lide over this by a very rough and ready device he dictates to treat these neuter nouns as masculines (शुक्रमित्यादानि वचासि पुल्लिर वन परिणयानि ) This change of the gender is made with no epologies The word TT too is smoothly disposed of by calling it a masculine word After this highhandedness no wonder he twists कवि and मनीपो into the omniscuent ( सवदा कवि) and मनस ईशिता and परिभू into omnipotent ( सर्वेपा परिउपरि भवतीति and +227 into the Brahman which itself becomes or by or through which the world becomes or which becomes all the eternal ( स्वयमेवताति येपामुपरि यश्चोपरि मदति स मव मवमेव भवति इति ), य थातथ्यत ho takes as ominiscience (मवज्ञत्वात) व्यदधात he renders as fatagna distributed in this last sentence ATF he takes to mean सधत्मरास्यम्य प्रजापतिभ्य Prajapatis whose names According to Shri Rajwade (P 560) here Sankara wants to throw the blame of creation on the Prajapatts and leave the cause free from all blame Sankara is faithfully rendered by Swami Sharvanand whose reading goes He the sell existent is everywhere without a body without muscles and without the faint of son radiant whole and pure seeing all know ng all and encompassing all He duly assigned their respective duties to the eternal Prajapatis After giving the above rendering the Sankar way Swami Sharva nand gives two other explanations of the last sentence they run as under - He has d stributed all objects of the universe rightly for all etcrnity and In the eternal procession he has assigned to every petrod its proper duty It is to be noted that the word TTTG Jars against the metre and it it is dropped the verso makes a smooth running Paul Deusson are मवत्सर CR ·pointing this addition writes the word 1979cc interpolated later as the metre shows gives evidence of a further advance upon the original verse Max Muller is of the same opinion He writes (LXXIII) Again if in verse 8 we left out याथातथ्यम we should get a much more regular metre All would then seem right except that it is difficult to explain how so rare a word as or a could have been introduced in the text Shn Rajwade adduces two proofs to show that the word is sneaked in this verse is in the Jagati Metre which has four Padas or sections of twelve letters each By this additional word the last Pada is being exceeded by five words Secondly it is out of context here and meaningless and the meaning attributed to it by Sankara is destructive (P 571 ) Shri Rajawade would like to hold Sankara responsible for this interpolation (PP 562 and 570) Shri Rajawade gives the following two translations - at at, शुक्रवर्णीय देहरहित व्रणर्गहत स्नायुरहित युद्ध पापरहित क्रान्तदर्शी सर्वज्ञ सवधेष्ठ स्वत सिद्ध याथातथ्यत शाश्वतकाळ अर्थाना नेमून देता झाला(P560) But his second reading is more appealing (P 586 ) which reads - तो जो मागील दोन मत्रात वणिला गला आह तो आत्मज्ञानी ( बम्हज्ञानी) ते परमशुभ्र, देहरहित, व्रणरहित स्नायरहित निमळ आणि निकलक ( असे ईशाचे स्वरूप) प्राप्त करून घेता झाला म्हणज ता ईशत्वापर्यंत जाऊन पोचला तो कवि क्रान्तदर्शी विद्वान् मनीपी, मनवान् ज्ञाता परिभू , सर्वाच्या ठायी वागणारा व स्वयभू व स्वत च्या ठायी वाहणारा असा शाश्वत काळ म्हणज 'जिजिविपतशत समा 1 या न्यायान शभर वर्षाच्या आपल्या भायर्मयादेपर्यंत जिवत राहण्याची इच्छा बाळगणारा अर्थान व्यदधात आपली नियतकर्मे सम्यक प्रकारे आवरून चारही पुरपाम साग्रता झाला किंवा आपल्या जीवनातील सपूण अर्थ योग्य जबाबदारीने पार पाडता झाला (पा ५८७) He the all pervading brilliant (white coloured ) bodiless scathless sinewless pure sinless seer omniscient highest selt reliant (or self possessed ) distributed all things for an eternal period Alternate reading He ( the self conscious) (ब्रम्हज्ञानी knower of The described in the previous verse) attained that exceedingly white bodiless scathless muscleless pure and sinless (form of god head) That is he attained god hood He the wise the controller of mind mindful knower and all pervader and self reliant for eternat soer 67 ·time i according to the dictum, 'desire to live for hundred years, desiring to live his span of hundred years fulfilling his affotted lot of works duly achieved all (the manliness grati) or fulfilled the full purpose of his life with due responsibility Max Muitar. " He ( the sell ) encircles all, bright, incorporeal, scatheless. without muscles pure, untouched by evil, a seer, wise, omnipresent. self-existent, he disposed all things rightly for eternal yeers. He encompassed on all sides that brilliant, bodiless, c. scatheless ( defects of body) and freedom from the qualities like muscles, pure and sinless and liberated soul stult, He became a seer. subduer, comprehensive and free Ke achieved all purports lasting for an eternal time. Vinobaji has the following explanation to offer in Marathi "The appropriate name of Kavi is given to the knower of the Self. Fireff is a synonym of Ffa Frazii looks beyond the cover of the body It is a sort of clairvoyance. The knower of the self is the best of the clairvoyants The Rgveda reads teet TA ATIT is ho who averlords his mind and controls and uses it at the right opportunity, afer moons comprehensive or all occupying according to the vedic Sanskrit. The word Taur is explanatory. Its exc. lusion will smoothen the metre. "Then follow his translation - तो त्या तेजस्वी, देहरहित, अत एव व्रणाहि ( देहदोपापासून ) आणि स्नायवादि देहगुणापासून सर्वथा अलिप्त, शुद्ध व पापवैध व मुक्न अशा आत्मतत्वाला चारी बाजूनी वेढून यसला, तो कवि म्हणजे प्रान्तदर्शी, वशी, व्यापक आणि स्वतन झाला. त्याने शाश्वतवाळपयंत टिकणारे सर्व यथावत् साधले Its literal translation in English will be :- He encircles on all flour) sides that soul-stuff which is brilliant, bodiless and hence completely free from (the bodily laws ) as scars and physicai attributes ) as muscles ( and again which is ) pure and sinless He became the seer, the controller and the man of comprehension and independence He duly achieved all objectives of an everlasting nature ".

·Chapter IX Verses 9 to 11 DISCUSSION ON 47 AND 37877 (PART) (1) AROUND THE HUMAN BEING CONCERNING प्रेयस AND श्रयस Material knowledge and Spiritual knowledge, The six verses that follow tell how to attain and maintain the ideal presented in the last verse Henceforth in the latter half of the Upanışad attention is concentrated on the most essential part To present first things first is the intention of the sage These verses are divided in two triplets each contains one idea in each stress is laid on the permanent part Realisation is identity of the permanent with the permanent Man therefore must concentrate on the permanent part only But as the very person is a combination of temporary and permanent elements he must know their respective positions and importance The Iša tells us that a synthesis of the permanent and temporary in his very physical person and the same in his mental make up are absolutely necessary How to effect this synthes s as given in these two triplets Each contains one thought unit It would have been better for context had the second triplet preceded the first in the Mädhyandına recension it is so done The first three lines tell us about his mental make up Man is a rational being Two kinds of knowledge go to his building Knowledge e temporary in nature and which is ever changing or which can be called knowledge It is the material knowledge scientific knowledge and knowledge that goes to the physical preservation stability and well being of the 69 ·person Such a knowledge by the very nature of the objects 10 which it relates is in constant flux and is changing therefore, there is no permanancy in it The other knowledge is one firm non changing and permanent This is the knowledge which is concerned with the eternal nature of things Objects Consciousness or knowledge of unity is the name given to it The first type of knowledge is 3793 faal or afar and the second is qui faal or only fat In the triplet under referente a synthesis of afast and Faar is recommended The verses run - अन्ध तम प्रविन्ति येऽविद्यामुपासत । ततो भूय इव ते तमा य उ विद्याया रता ॥ ९॥ अन्यदेवाविद्यया ऽन्यदाहुरविद्यया । इति गुथुम धीराणा ये नस्तद्विवक्षिर ॥ १० ॥ विद्या चाविद्या च यस्तदेवीमय मह । अविद्यया मृत्यु तोर्वा विद्ययाऽमृतमश्नुते ॥ Arrangement: (१) ये अविद्यामुपासत (त) अन्ध तम प्रविशनि य उ विद्याया रता ते तत भूय इव तम (प्रविशन्ति) (१०) अन्यदव साहु विद्यया अन्यत् आहू अविद्यया इति धीराणा गथुम ये लत न विच क्षिरे। (११) य तत् विद्या अविद्या च उभय तह वेद (स ) अविद्यया मृत्यु तीर्खा विद्यया अमृतम अश्नुत ।। Note - There is a different reading of the tenth verse in the Madhy andina recension where in the reading is funt in place of fa747 Words :- 1.ये 2. अविद्याम् अविद्या . (Plural of यmas) Whosoever. ( Accusative singular or अविद्या ) To अविद्या ( 34 nan faut knowledge worthy faut has come from the root 1' faç to know. Knowledge not worthy. (Atmanopada third person plural of उप+आस to worship to serve Vyankat Ramchandra gives ध्यायन्ति ass synonym) To worship to dance attendance on BIJnding 3 उपासते 4 अन्धम 70 ·16 एव 20-17 आहे 5& 14 तम Darkness The lowest of the qualities 6 प्रविशन्ति (It'fa# to enter Third person plural) Enter in Those 8 उ (3= I In the Veda used as a copula implying restriction and emphasis meaning and but) On the other hand 9 विद्याया (Loc Singular of fact) in the knowledge worth the name 10 रता Those who forget themselves in enjoyment Stuck Glued || तत Furthemore than that 12 भूय ( अतिशयन बहुईयसुन ) More numerous great 13 इव As if like 19-15 अयत Other different gust likewise It is said 18 विद्यया (Instrumental of faar) By faar of Vidya (Genitive of faar) Other reading ) विद्याया- of the Madhyan) dn Sanhita 21 विद्यया By अविद्या अविद्याया from or of अविद्या 22 इति Thus 23 वीराणा (Ablative Plural of att a man of stable character and wisdom) From the firm wise We have heard 25 तत That 26 To us 27 विचच क्षिरे (from fa + V727 to become vis ble to see ) Revealed enlightened 28 य Who 29 विद्या ( Accusative singular of विद्या ) to Vidya 30-311 And 32 अविद्याम (Accusative singular of 3f211 ) to vidya 24 शुश्रुम 71 ·person. Such a knowledge by the very nature of the objects to which It relates is in constant flux and is changing therefore, there is no permanancy in it. The other knowledge is one, furm non-changing and permanent. This is the knowledge which is concerned with the eternal nature of things, objects. Consciousness or knowledge of unity is the name given to it. The first type of knowledge is 39 four or faut and the second Is परा विद्या or only विद्या. In the triplet under reference a synthesis of अविद्या and विद्या । recommended. The verses run.- अन्य तमः प्रविमन्ति ये ऽविद्यामुपामत । ततो भूय इव ते तमाम उ विद्याया रता ॥९॥ अन्यदेवादुर्विद्ययाऽन्यदाहुरविद्यया । इति गुथुम धीराणा ये मस्त द्विवक्षिरे ॥ १० ॥ विद्या चाविद्या च यस्तदेदोभय सह । अविद्यया मृत्यु नीर्वा विद्ययाऽमृतमश्नुते ॥ Arrangement:- (२) ये अविद्यामुपासते () अन्ध तम प्रविशन्ति ये उ विद्याया रता ते तत. भूय इव तम (प्रविशन्ति) (१०) अन्यदव आहे विद्यया अन्यत् आहु अविद्यया इति धीराणा स्थुम ये तत् न विचचक्षिरे। (११) य तन् विद्या अविद्या च उभयमह वेद (म) अविद्यया मृत्यु तीर्वा विद्यया अमृतम् अश्नुते ॥ Noto - There is a different reading of the tenth verse in the Madhy. andina rocansion, where in the reading is fautyT in place of farmi Words:- . 2. अविद्याम् अविद्या (Plural of यmas) Whosoever. (Accusative singular or sifaar) To afast ( अ non विद्या knowledge worthy विद्या has come from the root v faz to know. Knowledge not worthy. (Atmanepada third person plural of सप+आस to worship; to serve Vyankat Ramchandra gives ध्यायन्ति as its synonym) To worship to dance attendance on 3 उपासते 4 अन्धम Blinding 70 ·10 रता 12 भूय 13 इव 19-15 अन्यत 16एव 20-17 आहु 5& 14 तम Darkness The lowest of the qualities 6 प्रविशन्ति ( प्र । विश to enter Third person plural) Enter in 7 त Those 8 उ (उ-तु in the Veda used as a copula rmplying restriction and emphasis meaning and but) On the other hand १ विद्याया ( Loc Singular of विद्या) in the knowledge worth the name Those who forget themselves in enjoyment Stuck Glued 1। तत Furthemore than that ( अतिशयन बहुईयमुन ) More numerous great As it take Other different gust likewise It is said 18 विद्यया ( Instrumental of विद्या) By विद्या of Vidya (Genitive of विद्या) Other reading ) विद्याय of the Madhyan) dn Sanhita 21 अविद्यया अविद्याया 22 इति 23 बीराणा (Ablative Plural of fiz a man of stable character and wisdom) From the firm wise We have heard That To us 27 विचचक्षिरे (from fa + V 927 to become vsible to see ) Revealed enlightened who 29 विद्या ( Accusative singular of faen) to Vidya 30-317 And 32 अविद्याम् ( Accusative singular of अविद्या ) to vidya By अविद्या from or of fair Thus 24 गुथुम 25 तत 26 न 28 य 71 ·33-34 749 NATO ( 7 with 344 both ) One who knows 3 447 that with both. to dogth 3 atat 3 अमृतम् 3. After crossing. Deathlessness, immortality, Achieves, earns. Meaning प्रेयस) Those who worship knowledge not worth knowing (which is concerned with objects and which revolves round 198) enter blinding darkness of Tamasic activity, but on the other hand, those who ale engrossed (and, therefore, stuck ) in (even) that which is concerned with imperishable knowledge (which is worth knowing i e (enter) as it (a kind of darkness) at which is worse It is said that different is the fruit of a fast and likewise different of faur We have heard this from those wise men of steadfast behaviour entrenched in spirituality who have revealed that the highest antity) to us and अविद्या The man (aspirant) who knows That (etornat principle) in relation to both fal and #f75T alter crossing death by for earns immortality by Tan General Remarks > There is no unanimy of Opinions as regards Meaning of fag the meaning of faut and afati Meanings ► differ widerly with the commentators They are staggering in extent but not baffling Some of the meanings given below are quite representative, though by no means exhaustive First, the renderings of faal are enumerated Sankara calls from as the knowledge of deities at Mahindar and Anandagırı of the old commentators following him call it di* the heavenly region, while Ramachandra Pandit and Purphit and Yeats of the new, call it worship of deities only. ACTATIHTI and supernatural knowledge respectively. वे शा पाठक calls In ईशाराधानुरूपाविद्या Swami Sharvanand in the same strain terms it knowledge of rituallstic philosphy Others call (it the Soul Knowledge or give other 72 ·like equavalents Satawalekar calls it soul Knowledge Madhava Jayteertha commentary right knowledge of the Lord Narayan Prakashika of the disciple of Ramanuj Worship of the highest *** FRISTET TI 19182T Swaint Dayanand Saraswati Proper realisa tion after purity of the mind and Dr Frost Real knowledge ) वैशपिर 9212 call विद्या as the beneficial knowledge ( अदुष्ट ) विद्या while at defines it thus वत्ति यथावत त वपदाथरूप यया सा विद्या le By which the right perception of the principle and objects is got is Vidya Shri Aurobindo renders it as Knowledge alone and explains as consciousness of unity to Prof Ranade V dya appears as a path of knowledge while Lokmanya Tilak calls it wisdom Both Dr Hume and Dr Roer translate it as knowledge Vinobaji at one place calls it the necessary wisdom TY TIT and at other renders it as grupa or self consciousness which has its counterpart expressed in a negative terminology by the waittafaqç (14) which defines fael It is what frees the soul from the abuse of misconception as to the nature of the soul ) By विद्या Upanisads mean पराविद्या In the final analysis all the above meanings boil down to the appellations given to the various stages of development of knowledge worth knowing in other words such worthy knowedge while making its progress on the path of realisation the various heights it attains can be named separately All the above mentioned names aptly denote the rungs or stages of development when this is taken in mind the different explanations cease to be baffling But in case of fact, the cause process and effect of the non worthy knowledge (the etymological and grammatical meaning ) are given as its meanings Some renderings therefore have become meaningless The rendering of fact as knowledge and of 3faar as not knowledge or secondarily as ignorance has added confusion to the already contending meanings We must know that here the negative अविद्या prefix 3 is used in the sense of non and not in that of not is not the antithesis of faut 73 ·IS Sankara could render it as ritual like fire-sacrifice and such other acts Swami Sharvananda following him Tenders it as 'ritual, Shri Pathak FATHIKT felt while Man'dhara and Anandagiri call it faacitete obviously they have confused the effect with the couse. Vinobajı renders it as 2017 or sout forgetfulness Or, Frost, es not real knowledge, Madhavācărya as censure of non real knowledge 347arafaret, Swami Dayatrand as non soul ablects and Vyankat Ramchaandra as unreality. In the Narayan Prakashika of the disciple of Ramanuj fazi equated with work. Prof Ranade terms it as a pain of works, while Lokmanya Tilak, work Dr. Gough equates ofaut with Tafa or Taal or FIAT (cosmic power of Jusion) Vaman Pandit equates st with हठयोग Pandit Satwalekar's material, science ( 5774T TT). Sadashiv Shastri Bhide's wtfam 71 and Purohit and Yeats' Natural science all have the same meaning in view. Shri Aurobindo terms far as the ignorance and explains it by consciousness of multiplicity. Both Dr. Hume and Dr. Roer render it as 'ignorance' and the Upanişads have the fair in view Upanti$ads and such contemporary material thtow a flood of light on the nature and moaning of both fast and afast and help arriving at the reel meaning at these words Right from the earliest times the roo: V fac meant to know. The very name a meaning store house of knowledge shows this faer, therefore, means worthy -- knowing and i knowledge worth knowing. The word fant is used both collectively and individually. When commentator ufitat says ( anantat fagfazi ) various destina. tions (are) of Vidya and Avidyā or when popular phraseology quotes ( aganfaar14 ) fourteen Vidyās, they have the ancient authonty of the scriptures The Chandogya ( 11 10 ) asserts ( ITT तु विद्या च अविद्या Very many are the Vidyās and Avidyās all of .

·them are using the words in their individual capacities Here both Vidya and Avidya are used in their strictly etymological and gramma tical meaning Vidya as knowledge worth-knowing and Avidyā as non-Vidyā or knowledge not worth knowing But when a secondary meaning is intended they are used collecti vely Then Vidyā means the soul knowledge The highest wisdom (9 fait ) of the Upanisads is suggested here and all other knowledge is bundled under the name of 31971 faut The Atharva ( x1 8 23 ) is very explicit as to the true meaning of Vidya and Avidyā It runs विद्याश्च अविद्याश्च यथान्यदुपदेश्यम । दारीर ब्रम्ह प्रविशदृच सामाथोयजु ।। Vidya Avidya or any other piece worthy of advice all that has entered the body in the form of Rk Sāma Yaju or Wisdom This verse tells us the nature of knowledge contained in the Vedas whether the Rk Sāma or Yaju Here Avidyā is sand witched between Vidya and worthy advice It is shown that Avidyā in some respects is on par with Vidya and advice The commonality between Vidyā and Avidyā is run worthy advice it is thus definite that Avidyā too is knowledge of a particular type This lends support to the etymological meaning of the word Avidyi Avidyā was never meant to be ignorance The meaning of Avidyā too is knowledge, Avidyā is not Not Vidya but non Vidya According to the ancients only soul knowledge came to mean as knowledge worth knowing and Vidyā acquired this secondary meaning and all other knowledge not worth knowing from the soul point of view was termed as Avidya They use qfar as a synonym of Vidya and then automatically becomes affaer IT faut-3pfaur First a few words about the terminology of the TI and 7771 faet Prof Ranade (P 236) has the following remarks to offer regarding the division of Vidyā inta परा and अपरा "The tower knowledge and the higher They draw the same distinction between 3793 and 9 between lower and higher knowledge, as the Greek philosophers did between Doxa and Ephisteme between opinion and truth, The Mundaka (1 4&5) tells us that there 75 ·Sankara could render it as ritual like fore-sacrifice and such other acts Swami Sharvananda following him renders it as 'ritual, Shir Pathak HAATTF9 afqat while Man dhara and Anandagiri call it Prosta obviously they have contused the effect with the couse. Vinobajı renders is as ao la or soul forgetfulness Dr. Frost, as not real knowledge. Midhavícārya as censure of non real knowledge 38914AFTET, Swami Dayanand as non soul objects and Vyankat Ramchaandra as unreality In the Narayan Prakashika of the disciple of Ramanuj afati is equated with work. Prof Ranade terms it as a path of works, while Lakmanya Tilak, work Dr. Gough equates far with Tyfa or ifa or RTTT (cosmic power or illusion ) Vaman Pandit equates it with हठयोग Pandit Sarwalekar s material science (77777 ). Sadashiv Shastri Bhide a wifaa T and Purohit and Yeats Natural science ail have the same meaning in view Shri Aurobindo terms after as the ignorance and explains it by consciousness of multiplicity' Both Di Hume and Dr. Roer render it as 'ignorance' and the Upanişads have the 3Tygaar in View, Upanisads and such contemporary material throw a flood of light on the nature and meaning of both faut and sfaat and help arriving at the real meaning of these words Right from the earliest times the root v faz meant to know. The very name a meaning 'store house of knowledge shows this faer, therefore, means worthy - knowing and for knowledge worth knowing. The word faut is used both collectively and individually. When commentator urazfot says ( Arattat faen for various destinations ( are ) of Vidya and Avıdy, or when popular phraseology quotes ( agiafuniq) fourteen Vidyās, they have the ancient authority of the scriptures The Chāndogya ( 1,1 10 ) asserts ( ATAT faut y alqar ) Very many are the Vidyās and Avidyās" all of ·them are using the words in their individual capacities Here both Vidya and Avidyā are used in their strictly etymological and gramma tical meaning Vidyż as knowledge worth knowing and Avidyā as non-Vidyā or knowledge not worth knowing But when a secondary meaning is intended they are used collect vely Then Vidyā means the soul knowledge The highest wisdom (9 faut) of the Upanis ads is suggested here and all other know ledge is bundled under the name of 31931 faut The Atharva (x1 8 23 ) is very explicit as to the true meaning of Vidya and Avidya It runs विद्याश्च अविद्याश्च यथान्यदुपदश्यम । शरीर ब्रम्ह प्रविशदच सामायोयजु ।। Vidyā Avidyā or any other piece worthy of advice all that has entered the body in the form of R* Sāma Yaju or Wisdom This verse tells us the nature of knowledge contained in the Vedas whether the Rk Sāma or Yaju Here Avidyā is sand witched between Vidyā and worthy advice It is shown that Avidyā in some respects is on par with Vidyā and advice The commonality between Vidyā and Avidya is 392544 worthy advice It is thus definite that Avıdya too is knowledge of a particular type This lends support to the etymolog cal meaning of the word Avidyā Avidyā was never meant to be ignorance The meaning of Avidyā too is knowledge Avidyā is not Not Vidyā but non Vidya According to the ancients only soul knowledge came to mean as knowledge worth knowing and Vidyā acquired this secondary meaning and all other knowledge not worth knowing from the soul point of view was termed as Avidyā They use qfar as a synonym of Vidyā and thon automatically becomes अ+पराविद्या अ+ विद्या अविद्या First a few words about the terminology of the g71 and 1771 faut Prof Ranade (P 236) has the following remarks to offer regarding the division of Vidyā inta परा and अपरा "The lower knowledge and the higher They draw the same distinction between 31731 and 971 between lower and higher know ledge as the Greek philosophers did between Doxa and Ephisteme batween opinion and truth The Mundaka (1 4&5) tells us that there 75 ·are two different kinds of knowledge to be known one the higher. the other the lower knowledge of these, the lower knowledge is the knowledge of the Vedas, of grammar, of etymology, of metre, of the science of heavens while the higher knowledge is that by which alone the " Imperishable Being is reached " In the chāndogya (VIL 1.23 ) all knowledge material scientific and even that contained in the religious books which leads not to the realisation of the eternal is put under the 3TTI fau! The Shadāranyaka (11 410) enumerates knowledge and terms It breathing of the Great soul The Svetāśvatars (v. 1) has olipped names TV and 3971 faut in the handy short forms of fact and 3tfaar as will be seen by their description given there The Upanışad reads द्व अक्षरे ब्रम्हपुर स्वनन्त विद्या विद्ये निहिते यत्र गूदे । 417 cafaa 999 faut faenla ai fatà CECAISE 11 This verse has a close parallel nay it's a brief synopsis of the 10th and 11th verse of the Isa it means - He (is) the immortal, intonite, supreme Brahman, in whom faur and fast both abido unamanifes. ted ufag is perishable and is concerned with the perishable ( while ) faut is eternal and concerns with the immortal and He tha Ruler of both faul and staat is different (from either of them) This further clarities the meaning It tells that knowledge perisha ble is Avidya and knoledge abiding is Vidy and hence the meaning of Vidya is "Soul knowledge' and of Avidyā as knowledge of all other objects This explanation will help to bring out clearly the force and spirit of the lashing administered by the Mundiak I 28 on the materialists who confound soul knowledge with material knowledge. The Mundaka states - अविद्ययामन्तरे वतमाना स्वय धीरा पण्डितामन्यमाना। जङपन्यमान. परियन्ति मूडा अन्धेनव नीयमाना यथान्धा ! • Steeped in material sciences and non spiritual knowledge and only because of that ) who hold themselves to be onlightened and wise men ( and profess to lead people without loading others, they cannot malntain their very positions as ) such fools slide down progressively + 76 ·as the blind leading the blind (themselves stray away farther and farther) The Brhadaranyaka (1 5 16 ) further clarifies the meaning and shows the scope of Vidya can conquer even the अथ त्रयो वाव लोका मनुष्यलोक पितृलोको देवलोक इति । साध्य मनुष्यलोक पुत्रणव जेय्यो नान्यत कमणा। कर्मणा पितृलोक । विद्यया देवलोक । It shows fag dat It reads - Now these are the three worlds they are respectively the abodos of human beings of manes and of the deities The human world is to be conquered by a son not by other work of manes by works (good) and that of deities by Vidyā The Kena (14) gives a parallel reading to verse 10 of the Isa it reads अन्यदेव तद्विदितादयो अविदितादधि । इति शुश्रुम पूर्वेपा य नस्तदव्या चक्षिरे॥ Here for Vidya fafza is put and for 3faur Avidit IS put The change is explanatory fafaa is studied or known and ofafza is not studied or not known Xnowledge worth studying ( faar ) is studied by the aspirant and knowledge not worth studying (afaur ) is rightly not studied by and therefore is not known ( afafaa ) to the aspirant The Mahabharat has the following say on fact and faa in the UT 99 ( The section on High Application) is given an allegory under the name of इन्द्र विजयापाख्यानम It covers ten chapters (from ninth to eighteenth inclusive ) and is spread over three hundred and four verses The allegory shows the limits of afar farat and aa mentioned in the I$a The symbol for 3faz is (caret) for Vidya is Vritra and for तत इन्द्र or trol complete (racer ) has fhree faces- representing the three vedas spiritual progress upto siddha hood and is soul hood It is the continuous progress till the soul is realised The allegory is the final say on the meanings and extension of अविद्या and विद्या senses Vritra is ·The synthesis of विद्या and अविद्या of शान and विज्ञान and पराविद्या and 3901fqol was an ancient dream Such attempts were made Pravaha has shown to Swetaket father of Goutam such a synthes15 of wisdom and work Sciences spiritual and malena! by means of the spiritual invention of his Parafar The (a too has attempted this in the following verses With these preliminary remarks we go to the explanations proper of the verses under review Comments on ) We take the first verse of the triplet There are verse 9 > three key words here which deserve special atten tion They are उपासते, रता and इव The verse makes two statements forst 1he worshippers of Avidya enter blinding tamic sphere grà is both to worship and dance attendance on Both these senses are impled there The verse has in mind those persons who confound spiritual wisdom with material knowledge They ignore the spiritual values and worship material knowledge e they have accepted a far as their ideal They neither desire nor get spiritual light in the r lives Their fate is sealed They get confused with the Tamasic stult Physical ta masic darkness awarts tham Their reason is clouded 11 is to be stated that the people referred to in the third verse of the 1a are mainly the headonists while here moterialists are in view Materialism and materialistic view has its pleca in human progress provided it is not in isolation but the sage would have nothing to do with hedonism Hedonism and spiritualism are incompatible They cannot go together A synthesis of the spiritual and materialistic Me is desired and it can operato only when that Great Eternal Principle is in view only when there is the consciousness of the parvading divinity The second line contains a stalement regarding people who value spiritual life Ono great pit fait is warned against That is a danger of isolating and forgetting the proper context 1 they are engrossed and stuck in and glued even on the right path they loso sight of the ultimate goal of liberation it is to be noted here that spiritual knowledge is not the goal by tiselt it is a means Hore the Wat most to tell the aspirant not to comdomise between the ideal of liberation and means These lesser objectives are like the gain of supernatural powers or even lives it the aspirant keeps any of 78 ·these lesser targets in vew and is stuck his fate will be worse than that of the materialists the significant word is as if $ This shows that there is not actual blind Tamic activity but metaphorical one from the ultimate point of view An example to explain Vidya and Avidya are two paths Vidyā is the right one while Avidyā is the wrong one Those who dance attendance on Avidyā stray away from the goal There will always be a possibility of enlightement coming to these deluded persons Some of them at least will realise their mistakes and endeavour to tread on the right path with the old zeal a few of them without getting stuck on the way may reach liberation earlier than those who were on the right path right from the beginning but who unfortunately were glued on the way There is possibility of such a thing happen ing even in one life The possibility of a repentant Valhya becoming the renowned Vālmiki sage cannot be ruled out This again may be taken as covering a long period of lives A man who tries to be a god only and remains there as such may be overtaken in the spiritual field even by him who has first taken a wrong path of Avidyā but then switched over to the right one It is espe The word as if has a pecial purpose It is surprising to fand such translators as Purohit and Yeats and Rajawade have found no differenc between अन्य तम प्रविशन्ति & ततो भूय इव तम cially astonishing to find that Shri Rajawade who has meticulosuly attended to the translation of every wora has omitted to translate as if ( 57 ) Is it because this goes against his theory of dualism ? It is an irony of fate that this very Rajawade has charged Sankara with Suppressio Vert ! Comments of verse No 10 This verse uses two apt words 177 and fagafert They need some explanation The Kena 1 2 3 quoted above substitutes a colourless word gaan ancients ( Formers in the sense of authorities) but the word 6771 of the Iša is meaningful The word 1171 is a word of special connotation The Kena ( 12 ) twice uses it The Katha uses it eleven times ( 512 12 11 12 21 21 2 4 12 13 2 66 ) The Mundaka four times ( 1 16 22 7 321 325) The Svetas 79 ·vatara (6.12 ) and areta 191792, t00 ( 1.15) have used ft. Fortu. nately it is defined and mustrated in the Katha it (1.2.2.) runs- श्रेयश्च प्रेयश्व मनुष्यमेतस्तो सापरीत्य विविनक्ति धीर. । धेयो हि धीरोऽभिप्रेयसो वृणोते प्रेयो मन्दो योगक्षेमादवृीते ॥ "What is better and what is pleasanter come to man; the wise man going all around the two discriminates. The sago too chooses the better because it exceeds (in the long run in value) what is pleasanter but the soit-headed person chooses what is pleasanter for sake of safety. Thus धीर afaut also is defined, here, as a wise sage of discrimination who steadfastly stands for what is good. Both the roots ou and Vet imply steadfastness and wisdom at the same time. The Katha is built round the story of Necikelas who is the hero of the Katho. He furns his back on all remplations-heavenly allurements and power and pelf of the highest degree such a steadfast man wall-tooted in spirituality is the 077 The famous Greek legend of Paris who chose flesh in place of spint is a case of wrong choice Both the allegories ol Nacikaras and Paris are significant as 10 tho purpose and lesson they contain. Incidently, this verso sheds light on faol and Vidyās knowledge sjeadostly applied Necsketa-wise for the attain. ment of all and faul is knowledge fickly yoked for immediata Pleasure प्रेयर Now we come to the word lagaſet An eye witness account is imphed in this word. The spiritual teacher hos special name in Sanskrit. Spiritual knowledge is meant to be nol a hear-say but a 360.and say (if this word is permitted ) It must be built on actual experience. It is showing, revealing. Its preaching is in stages of lumination. Therefore, to render this word ET1F779 or 311*1197 FT: as Sankara or Anandagiri have done meaning it as explained narrated ar told, does not hit the mark and convey the full force of its meaning ·The words 315 and TTH show the authority perhaps of an unbroken tradition It is not merely to lend weight and dignity that the words 376 and T'IA are used it has the other purpose too It means to suggest that it is the enlightened people who know the real nature of things As we do not worship it the fruits of exclusive faut may not be known to us But the formers out of clarivoyance superior experience or wider experience have told us that the effects of arfaut are different from That Avidya may make a Titan or a Faust But not a man of God not a prophet The fruit of Vidyā un co related with That is different He may become a religious fanatic a god in a heavenly region or a possessor of supernatural powers Comments On Verse No 11 The verse tells that both faur and fael are to be used as ladders for the realisation of Brahman It is already seen that Vidyā divorced from the consciousness of Brahman may degenerate into a Spiritual hedonism which is innocent as far as other beings are concerned or worse still into a spiritual fanaticism which may turn to be definitely a destructive development from the social stand point Avidya divorced from Brahman may develop into a materialist Titan or an out and out hedonist referred to in the third verso There is another consideration also Without the help of vidya or Avidya man cannot live The aspirant is a human being Every man has to live a life The progress in illumination takes time Long years of trial and strife are essential Secondly the diseases and accidents of life are to be tided over by the aid of these non spiritual sciences The Hindu scriptures place human beings in a specially privile ged position According to all religions of India it is man alone who can attain liberation Even Devas ( gods ) cannot The gods loso their places in heavens at the exhaustion of their merit and compulso- Tily have to take birth as men to attain liberation They cannot attain immortality or reach laberation direct Only man can earn liberation direct To illustrate Avidya can be compared to a propeller of a plane of body is the plane Till space is reached both are necessary Once It is reached they are a superfluity a burden in space the soul gets momentum of its own It flies on its wings of Vidya and merges in Immortality and Eternity 6 81 ·Verse 11. 2. The sage advises the aspirant to cross death by means of fact. The aim of life is to tide over death successfully, Socrates in Phadon echoes the same idea when he says "Is not philosophy the practice of Death?. Avidyā being the perishable knowledge scult ( at ) is incaps. ble of accompanying the soul after death. It concerns with the body and is as perishable as the body is. It is the knowledge of elements and it must change and after with the elements it is mutabte as the elements of the body are, The Bthadārayaka ( IV 3 and 4 ) definitely mentions that 3719er dies with the body. Vidyā It is, which is the immutablo part (48T). It occompanies the soul. The sage, therefore, advises to make a full use of faut do not get drowned with death, but go across death. If Vidyā is not stuck on the way, it accompanies the soul to the Tast. The transitory nature of Avidyā and permanent nature of Vidyā ars bought out clearly by the शुकरहस्योपनिषद 14ttputs अन्य विद्या for अविद्या and ब्रम्हविद्या for विद्या It tells अन्यविद्या परिक्षानमवश्य नश्वर भवेत् । प्रम्हविद्या परिज्ञान व्रम्हप्राप्तिकर स्थितम् ।। The comprehension of (all) other knowledge is bound to be perishable while that of TifaTT is stable and leads to the attain. ment of Brahman. Other Commentators, The synthesis af Jñana and Karma SHANKAR. recommended by the Jsa fare under mines the stand Sankara has taken Ho has to do a lot of rope. dancing and logic.chopping 10 justify his position. He, therefore, divides and isolates the application of these Vorses, Extracts from the relevant parts of his gloss are given below. Šankera goes on, "373 5 The pitchy derk statement is not meant for s universal application but restricted in application only to the ignorant persons attached to work. How can a wise man, who has arrived at the ·knowledge of unity and in whom al beings have become the very He (after doing away with the differnce between the means and ends ) would desire either by any work or by any act otherwise than jñāna for bundling together Karma and jñāna ? Here, therefore, these ignorant masses who desire to put together Karma and Jñana are censured In what special circumstances the scriptures and logic allow the mixing of Karma and Jñina is given here It is in connec. tion with (the interior knowledge ) regarding derties Only that is referred to in combination with the work and not the highest knowledge Separate fruits the Scriptures point out one attains (F) heavens by Vidya What is censured in the combination of Jñāna and Karma is the confused performance of them but separate performance (of each ) does not court censure as separate fruits of each are being told as They ascend by Vidyā or they attained heavenly regions by Vidya they do not go the Southern way The region of manes is to be attained by Karma Whatever is allowed by the scriptures does not court the stigma of dutilessness With those preliminary remarks Sankara has the following explanations to offer, on the text proper Tam blindness is (3ZTATHF) non realisational who enter this blindness ? Those who worship only ofat Avidyā is other than Vidyā Work is incompatible with faut hence Avidyā is work that Avidyā is characterised by FETT foretending and other work Then afterwards who are they thai enter the worse blinding darkness 7 Those even after eschewing works are engrossed in the knowledge of deities only ( देवताज्ञानम) 11 TI His commentary of the 10th verse repeats itself It is said what Vidyā does or is the frust of Vidy is different from what Avidyā or work does or is the fruit of Avidyå It has been quoted पितृलोक is attained by TR and talk by Vidy. This we have heard from धीमत preceptors who discoursed on (व्याख्यातबन्त ) the यम and ज्ञान. That is the authority coming down by tradition His gloss on the lith verse reiterates his stand Swami Shar vanand following Sankara offers his rendering with explanation He is conscious of the drawbacks in Sankara s explanations B3 ·Verse 9. Those who are devoted to 3faat ( Ignorance or pure ntual) enter into blind darkness Into darkness greater than that as is were do those enter, who delight in Vidyā knowlege of ntualistic philo sophy alone Explanation - 1 Devoted to Avidyā - Avidyā literally means ignorance but here it denotes ri'uallstic observances as all rituals are performed through the ignorance of the real nature of Atman that is beyond all action 2 Delight in Vidyā - Vidyā means knowledge but here if signifles the ordinary theoretical knowledge af gods and rituals The drift of this verse is that those persons who remain satisfied with the performance of the rituals only and never strive to know the real significanc of the works as explained in the scriptures pre Rijasika and cannot attain to that pure state of lite which rests upon the glorious union of the ritualistic actions with the knowledge of their full significance But still worse are those people who remain contented with the mera theoretical knowledgo about the gods and sacrificos gathered from scriptural study and never stir themselves up for any action They ere Tamasık and as such are necessarily rele galed by their own inactivity to the inert state which of all levels of existance is larthost away from the Truth It may be noted that in this interpretation, which follows Sankre. the significance of the expression or as it were is not brought out in the alternative Interpretation of these Upanişad we have tried to make some meaning oul of it Some commentators hold Vidyz means here the theoretical knowledga ol Brahman apart from the mere study Verse 10. One result they say is obtained by Vidyt (knowledge or ritus lisilc philosophy) and quito another by Avidyi (Ignoranco at puro iftuats ) thus have wo heard from the wis Who opisinda'iY vs Notos 1- The goal obtained by ritualistic knowledge is the world of the gods ·2 The goal of pure rituals is the world of the manes Verse 11. He who understands fagi and 37f4uf both together, attains to the nature of immortals through Vidya (knowledge of ritualistic philosophy) having conquered death by Avidyā (pure rituals ) Explanation :- If Vidyā 15 - theoretical knowledge of a and Avidya the devotional practice necessary for its actual realisation, then the passage may be given a more direct interpretation By erfayt or devotional practices including selfless work, we overcome T or the ordinary life birth and death or by faur or knowledge of a we attain absolute immortality What is meant here is that mere conceptionat knowledge of is not enough, it must be combined with the practice of spiritual disciplines The mere theory of is not the realisation of 1 for with out combining practice with it the theory will not be able to counteract the mental and physical tendencies that obstruct the dawning of knowledge Swami Sharvanand s alternate meaning स्वामी शनिद Reconciliation of contradiction One and the many the absolute and the Personal 9 Those who are engrossed in 1gnorance or the preception of the many enter into blind darkness Into darkness that seems to be even greater than that enter they who are absorbed in knowlege or mystic congiousness of the one in trance for the former there is access to life and its possibilities which in the latter even this is apparently denied 10 Thus one result they say is obtained by engrossment with the many ( 3faut ) and quite another by absorption in the one. Thus have we heard from the wise who explained it to us 11 But he who understands the secret of the many and also absorption in the one simultaneously attains the spiritual felicity of transcendence by absorption in the one (fast) having overcome the 85 ·weakness and delusions of mortal bla by knowing how the many are the becomings of the one ( at ) Max Muller - All who worship what is not real knowledge (good works), enter into blind darkness, those who delight in real knowledge, enter as it were, into greater darkness. 10 One thing they say is obtained from real knowledge, another, they say from what is not knowledge. Thus we have heard from the wise who taught us this, 11. He who knows at the same time both knowledge and not knowledge, overcomes death through not knowledge, and obtains immorta lity through knowledge Purohit and Yeats:-. Pin your faith to natural knowledge, stumble through the darkness of the blind, pin your farth to supernatural knowledge, stumble through the darkness deeper still 10 Natural knowledge brings one result supernatural knowledge. another We have heard it from the wise who have clearly explained it 11 They that know and distinguish between natural knowledge and supernatural knowledge shall, by the first, cross the perishable in safety, shall, passing beyond the second attain immortal life Prof Ranade has the following observations concerning far and afer Knowledge is even more dangerous than ingorance, in as much as those who pursue the path of ignorance go after death to region of pitchy derkness while those who pride themselves upon their possession of knowledge go to greater darkness still ·CHAPTER THE TENTH Asambhuti And Sambhuti शरीर Body and perishable consciousness Gross मूत and अमत Subtle Elementat sheath आधिभौक्तिक and आधिदैविक Karmik sheath In the last chapter the perishable and semi permanent aspects of knowledge were discussed Now what is gross therefore perishing and fine hence tasting long in the very person are dealt with in the natural sequence this triplet ought to precede the first one and the Madhyandına recension which discusses fa and aufa first and then knowledge and wisdom follows this natural order This triplet in construction and wording follows the first With the exception of five new words it is all alike the previous one 18 the negative prefix a is not treated as a seperate word there are only three basic new words in these three verses They are Sambhūt, Sambhava and Vināja The versesrun - अन्ध तम प्रविति य ऽसभूतिमुपासते। ततो भूय इव ते तमो य उ सभूत्या रता ॥१२॥ अयदेवाहु मभवादन्यदाहुरसभवात । इति शुश्रुम धीराणा ये नस्तदविचचक्षिरे ॥१३॥ सभूति च विनाश च यस्तब्देदोभय सह विनाशेन मृत्यु तीर्वा मभूत्या 5 मृतमश्नुते ॥१४॥ 87 ·Prose arrangement - ये ऽसति उपामत त अध तम प्रविशन्ति ये उ सभूत्या रत त तत भूय इव तम (प्रविशन्ति ) अत्यत एव आहू समवात् अन्यत् आहु असभवात इति धीराणा शुश्रुम य न तत् विचनक्षिर य सभूति च विनाश च उभय सह तत वेद विनाशेन सभूत्याम अमृतम् अश्नुत मृत्यु तीळ Words or 1} असभूतिम् (Accusativs singular of असभूति अ non सभूति birth what cannot be born again ) Tho 917 01 perishable part ol the human being the gross अभिभाक्तिन part The elemental Death 2) सभूत्याम् (Loc singular of मभूति 3) सभवात् (Ablative singular of सभव birth) From the subils or line part of the personality जीवात्मा Viewed as a Body Soul unit the karmic sheath 4) असभवात (Ablative singular of असभव ) From the gross in a person (i e Body ) 5) विनाशम ( Destruction) The pernshable body part of a person Meanings - Those who worship body the gioss part of a person the elemental sheath enter the blinding tamasik sphere on the other hand those who get stuck being glued in the alluring subtle part of a person the Karmika sheath enter as of a worse tamasika sphere Likewise other is declared ( the fruit) from the fa and other from the body We have heard thus from wise men formly entrenched in understanding who have revealed that to us And who knows That along with body and the seed of reincarna tion crosses death by the destructible and attains immortality by the subtie Explanation - These three verses as has been pointed out give only three new words The fewest words are there but about them the greatest 88 ·divergence of opinion is seen So much so that Vinobaji in a diffident mood observes (onginal Marath is rendered in English) There is no unanimity as regards the meaning of Sambhuti and asambhuti and there is little warrant of that in the future too 11 is hoped now that his diffidence proves unfounded True there is a wide difference among the commentators At times as imaginative meanings as children finding fantastically unreasonable figures in the fleeting clouds are put forth Some representative meanings are given below against the names of the commentators First the meanings of Sambhuu (wafa ) 1 Sankara #fez Creation synonym for the Creative manifestat on of the primordial soul stuff the कायब्रह्म 2 Anantacharya & Ramchandra कायब्रह्म प्रकृतिकाय and हिरण्यगभ Pandit follow Gopal Nand Swami Resulting atta nment of Brahman 3 ST Ramanuj Shishya Prakashika (meditation) समाधि 4 Sri Madhavacharya Jayte Those who follow that Hart created ertha Vivarana the world Vyankat Ramchandra Hande afzkaca 11a 5 Shri Swami Dayanand Mature world in the shape of ACHT Saraswati and the rest 6 Dr Roer Created Nature 7 Purohit and yeats Shape of nature 8 Dr Frost True cause 9 Prat Ranade Fact of emanat on 10 Brahmanand मभवन लिंगसप्तदशात्मक 11 Aurobindo Birth 12 Swami Sharvanand & Becom ng Di Hume 13 Vinobat (Evolution progress) 14 Satawalekar ( Corporate feeling) 15 Swam Dayananda s alternative Wisdom 16 Lokmanya T lak Wisdom 89 ·No wonder that while has equally wide interpretations which have created a sufficient nebulousness round this word but it will be seen from the list below given that some commentators have given two quite incompatible meanings of this word. This confusion has become worse confounded on account of the strange stand taken by Sankara His fe in the 12th versa decome warfa in illo 3411 Rightly therefore, he is euphersstically condemned by Jayateertha facut p 14 as ( 1T147 ufa mig at sfar errá curator 1934) (quoted on P 28 by Shri Satawalekar) an unparalleled grammatical feat1 ) verse Shankar असति The Naturo (Original) Abstinence from forbidden deeds in relation to समाधि Ramanu) Shishya Narayan Prakashika Shri Madhvacharya Jayateerth Vivaran Gopalnand Swami Swami Dayanand Saraswati Prof Ranade and Dr Frost Purohit and Yeats Dr. Roer Anant acharya Those who admit the fact of Hari's power of destroying the universe, qfarce laaf A1 (obstructive ). अनादि अनुपनमूलप्रवृतिरूप सत्व, रज, तमोगुणमय जट वस्तु Not true causo Seed of nature Untreated Nature Those who have the belief that there is not birth after death and therefore liberation is ensured after the body passes away Cosmic Illusion Body. प्रवृति or माया, कर्म Brahmanand Swami Sharvonand in the alternate Vinobajj Satawalekar Lokmanya Tilak frTTI (Regression) असघभाव Incorporate lealing अविद्या Comments:-- The meaning of Sambhuj and Vinija, The triplet has given anxa, ## end f97177 synonyme ·The Upanisads use it as birth and incarnation (Taittariya upanışad 11 1 the Gita IV 6 and 8 and XIV 3 and 4 ) The Chandogy (192) mentions as incarnation and explains the rebirth on account of actions even after the burn ng up of the body while Bţhadara nyaka II 9 28 ( 4 & 5) raises the question from what root this mortal tree cut by death again sprouts forth (4) and disallowing the possibility of the semen as it is there only during the living period suggests that as the seed the tree begets germinates it anew man too carries his own seed for incarnation This seed is the karmic Core he has created and it is called 99 sa too the Swetasvatar (111) mentions both a as birth and Ha as continuous axistence The destructible part in the body is called faare For this vary reason the body has got the Sanskrit name TEIT (From T to tear to preces ) (4a fa 77777# ) Etymology tells body is that which tatters and tears itself up It has in its mind this perishable part of the body (that is the covering of man) The place and importance of the Body soul apparatus is the main theme of these verses The 37f49a and again isolation and in union are dealt with here The importance of human birth par excellence is recognised by all scriptures Except a man is born again he cannot reveal the kingdom of god - Jesus Christ There is a passage in the Brihadara nyaka 1 4 6 which can be fittingly called either the base or founda tion of these three verses or a commentary on them It stresses the peculiar nature of the human birth It is at once mortal and inmortal It differs in this respect from gods even Gods are not perishable made but who cannot impersshable become while strangely man 13 perishable made but can reach the imperishable it is an sfaterfct a super creation The Upanı ad reads The desirable deities were created (and then was created ) man ugh mortal has immortality Therefore this creation is super creation One who knows Him (the soul) in this supor. creation becomes ( as immortal) as that (soul) The Isa verses too advise the aspirant to know both the 47 and 2017 part and be immortal The Isa gives a synthess of the perishable 91 ·and imperishable elements in man. The $17 slements have tao their tromendous Importance. Both the Katha and Kena Upanışads have unambiguously told that. Says tha Kena-il 5 If in this (body) (a person) knows (the soul), then the true goal is reached, if a person ( in this body ) does not know the soul, there will be a great calamity. The great wise who discern unity (of the soul ) in all beings become Immortat alter daparting from this world The key to immortality is the unitary and universal outlook which has been described in verses 6 and 7 of the Isg. The Bhadāra iyaka too ( iv. 4. 14 ) expresses this idea in the Tollwing verse - Tea autsafaq_a74 Ritzālzurait fanfte पे तदिदुरमृतास्ते भवन्त्यर्थतरे दुखमेवापियन्ति ॥ १४ ॥ This being so, while in this body if we comprehend this Soul principle, we are fullilled, if nol, a great calamity (is there ). Those who comprehend it, become immortal, others fall in sorrow The following passage (from the Brhadaranyaka 111 8 10 throws most illuminating light on this verse and the next. The limitations of Sambhūti and its relation with the Imperi shable Principle termed 'That in the Iba, are pointed out. The Bihadiranyaka names this Aksara11 Yăznavalkya is seen here advising Gargi es follows || 8.10) - यो वा एतदक्षर गाग्यविदित्वाऽस्मिल्लोके जुहोति यजते तपरतप्यते बहूनि वर्षसहस्राण्यन्तरदेवास्य तद्भवति । योवा एतदक्षर गार्ग्य- विदित्वाऽस्माल्लोकात प्रति, स कृपण । अथ य एतदक्षर गागि विदित्वाऽस्माल्लोकात् प्रति, स ब्राम्हण ॥१०॥ "OGärgi. futile and perishable indeed all the eftorts of man who without acquiring in this fife the wisdom of the immortal principle, indulges in sacrificial sites (practises penznces even for a thousand years) He who departs after words from this world ( by acquiring immense supernatural powers deserving better births on account of the merit acquired because of his alorementioned penance or religious rites ) without comprehending the Aksara principle, is a ·veritable ( 97 ) wretch ( as the hoards of merit he has acquired he cannot use for a better purpose and therefore he is undone ) Now O' Gargi he who departs after comprehend ng the Imperi shable principle becomes the real Brahamana the knower of Brahma The Brhadaranyaka has here stressed the immense importance of the Akşar atva The Mundaka (1123) too terms Brahma as Imperi shable The mention of the word Sarıra in all the above mentioned quotations is indirect and implied but the Katha (1 6 4 ) makes the position clear by a direct and explicit mention of Sarira It reads इह चदशकदो प्राक शरीरम्य विस्त्रस तत सर्गेषु लाकेषु शरीरत्वाय कल्पते If here one is not able to comprehend Him before the fall of the body he after the departure from here is destined for the assumption of a body ( and whirls in the cycle of births) The word fage used here as the description of the nature of Sarıra to point out its perishable nature is very significant The Kinship between this fate of the Katha and fart of the Isa is obvious The Brhadāra iyaka (iv 9 3 and iv 4 4 ) make a mention of Sarıra and Avidyā together as the Ksara part This $ $ gnificant and it fixes the meaning of 377fa of the Isa which is nothing but sarıra of the Brhadāranyaka The perishable nature pertaining both to avidyā and Sarira is referred to again and again by the Brhadāra iyaka it reads एवम एव अयम आत्मा इद शरीरम निहत्य अविद्या गमत्विता (10 43) 1115 like this this soul after casting away (the dead slough ) of this body and going beyond (lit shedding away ) Avidya goes The Bfhadaranyaka iv 4 4 repeats the same phrase The importance of body is great but it must not be pampered in exclusion A synthesis of the body and the soul is essential The body must be cons yoked to the high ideas It must never lose sight 14 which of the goal This point is stressed by the śvetasvatara i runs स्वदेहमणि कृत्वा प्रणव चोत्तरारणिम । ध्याननिर्मथनाभ्यासाद्देव पश्यनिगढवत ।। 93 ·It is a happy simile It shows the drawing forth from wood of the entirely dissimilar fire Wood is of a perishable stuff cold and dull In this unsuspectedly is hidden the fire which is of a permanent nature and which is resplendent The Svetasvatara points out the contrast between the body and soul ( godly principle) and suggests this useful synthesis It recommends a constant sacrificial use of the body Dr Mume has rendered the following in verse - By making oncs body the lower friction Stick And the syllable on the upper friction stick By practising the friction of med tation One may see the god who is hidden as it were Phraseology of the lia is different but the Svelasvatare also has the same 47 and 37477 synthesis in view After this preliminary discussion the versca proper need liitto elucidation The 1st line of verse 12 refers to Hedonism प्रयस- Comment on Verse 12 - 11 gives the state of these body worshippers These hedonists are fully discussed in the commentary on verse No 3 The first line of this verse refers to the same type of pleasure seekers The hunters The difference between the two verses is this Verse 3 tells their condition in the future while 12 1 describes their present state The second one puts those who are stuck in pleasure of the immortal soul principle in the seemingly worse plight in the pregnate words of Yajavaikya (already quated in the Brhadaranyaka ) they are the wretches Inspite of their huge merits This is spirtual hedonism Comments on Verse 13:- The fruit of body worship is Hedonism or pleasure hunting It is different from That Unconnected with That it suggests a cycle of births does not matter whether it is on an ascending scale Verse 14 But who keeps That in mnd disabuses herself from hedonism and endeavours to make the body a lit boat to cross the sea of ext stence The Sambhut part too if kept steadily in the magnetic orbit o! That deviates not in other godly lives or other spiritual Hedonism ·but carries the suitable part to its ultimate destination which is free from the cycle of birth and thus # or feea reaches and merges in the Imperishable Conclusion :- The key sentences here are two one that is both different from सभव and from असमव ( अन्यदाहु सभवात अन्यदाहु असभवात ) and two That is to be known along with fa and falTA That here refers to the highest Brahma it would be better to offer some Before proceeding further concluding remarks Sambhūti is found to be the suitable Karmika core that results ont Incarnations The allurement of existence may glue one down The relish of living may make the person forget that he is on a piligrimage The means is not to be confused with the end This Sambhūti of the Isa is the Ksara Purusa of the Gſta ( XV 16 ) which makes this along with the Imperishable conscious ness to inhabit the body The person ( GET) of the Gita is thus made of three principles The body city or elemental sheath the Ksara Puruşa or the perishable consciousness and the Aksara Purusa or the Imperishable The only difference is the difference of nomencla ture The Isa puts That for the Imperishable Sambhuti for the perishable consciousness and mentions body in relation with the incarnation In versos 9 to 11 Avidyā Knowledge vidyā wisdom and That omniscience are shown as the good better and the best of one stuff here body ( asambhūti ) sambhuti (perishable consciousness ) and That (the Imperishable Consciousness ) are again the good better and the best of Existence Knowledge is to enrich the body wisdom to ennoble Sambhuti and both in combination are to reach the Supreme The Imperishable Existence which is omnipotence and omniscience in one Once the Goal is achieved what need of the body gross or subtle and what too, of knowledge or wisdom? 95 ·explains faal.777 NOW OTHER COMMENTATORS ARE QUOTED" First comes Sankara. He admits that fa 399 and faAITA are synonyms and that wala and 999 mean the same. He explains अगभूति as प्रवृति and सभूति as कार्यब्रम्ह, but in verse No. 14 he as atias Ho has already given that as tho synonym of समति सभव In the 14th verse both सभूति and विनाश have come together. Now he has placed himself on the horns of a dilemma, He must admit that the meaning already given by him is wrong or that given now is wrong to admit either is to impale his prestige and undermine his stand. Instead he impales the word Ho dictates fx is to be taken as caufa This stand goes against all logic. His wriggling out is audacious but absurd. Mr. Rajwade has rightly observed in Marathi (on page 637) that by this wonder logic any word can mean anything, anytime, without any difficulty No comment, therefore, need be made on the explanation of Šankora. His point of view has been followed by some scholars Ramchandra Pandit, Dr. Roer and Swami Sharvanand faithfully present Sankara in their translations ·Chapter XI THE GOAL. The goal is stated that is to be reached How to attain and who are to attain that are given in this verse This verse is at once the beauty and beatitude of the Isa A seeker on the ascending scale of evolution bas come to the very gate of the Supreme The Person has immense powers immense toys and hence immense allurements The evolved soul with the relish of living may forget the destination may be glued and stuck in the enjoyment of higher powers temporal spiritual or psychic that come to him as partial revelation of That he may rest satisfied affortless The Sambhūti with its powers has become a golden vessel to him an alluring prison Palace with the strange power of extending its stay The body is only an elemental sheath it perishes The elements of the body get mixed up with the five great elements It disappears totally He has discarded this good for to develop the better- Sambhūti The Karmic core has now become the batter He finds that is alluring and tempting like a golden vessel the sheen and dazzle of which carry a weak aspirant astray the better now is to be discarded for the best He only can th nk of doing it who has the intensity of desire to see Him In spirituality there is nothing cheap The seeker must deserve and hence the seer assures us of his qualification He tells us that he Is the Satyadharma ( 92494 ) He is a person who has made Satya 7 97 ·his essential nature, the intrinsic law of his being and development Search after the True has become the very instinct with him The instinct simile needs further explanation Migratory birds have the instinct of going to their native places of origin separated away from their habitates however far they may be Man is unlike them His instinct 19 clouded and lost The seer establishes this and invokes grace for the discovery of the native place the seer is this migratory bird possessed of the radium like Sambhūtı and the aura of Vidy He aspires to fly with the help of Asambhūts and Avidyā and hopes to come to his birth right of Satyam He invokes the very Satya (tera after all is the manifestation of the eternal Existence ) to bestow on him enough grace to realise and unite with the real nature of the Satya The īsa now has done the great job of enabling the aspirant to comprehend what is perishable (e) or Kshara which in the ulti. mato analysis is Asos ( 297 ) also It has llustrated the physical Tam of Avidyi and Asambhliti and the metaphorical of Sambhuti and Vidyā It has pointed out the practical implementation or the pious and noble desire of - असतो मा सत् गमय । तमसो मा ज्योतिर्गमय । मृत्यो माममृत गमय। Lead me from UNTO 3lity to reality darkness to light mortality to immortality Arrangement - हिरण्मन पात्रेण मत्यम्यापिहित मुग्रम तत्व पूषनपावृणु मत्यधर्माय दृष्टये । हिरण्मयेन पात्रेण सत्यम्य मुग अपिहितम् (१) पूषन नत् सत्यधर्माय दारये थम अपायण ॥ Words :- । हिरण्मयन 2 पाण 3 सत्यस्य last sing of facinu, reagold made of gold) Hy golden (from lead 1997 tempis ) By alluring Ins Sing of 17 Vassel ) by a vossal Gen Sing of Satya Eternal Existence of the Eter nat Existence 98 ·6 पूपन 4 अपिहितम् मुखम Neuter noun Nom Sing of मुख a face ) Face 5 ufafecta (31fqut or fout hide ) Covered (Voc Sing of 947 lit the fosterer the Sun god) 0 Ye Fosterer (Sun) 7 तत् That 8 सत्यधर्माय ( Dative Sing of सत्यधम ) For the सत्यधमन This compound can be dissolved in two ways either taking this an adjective of the aspirant or of the the eternal principle (a) For me whose second nature has become on account of devotion to मत्य (b) ore to find out you whose native nature is Satya For sight १ दृष्टये 10 खम ।। अपावृणु You ( अप all over आवृण open ) open all Meaning:- By a golden vessel is shut all over the face of the Eternal Existence Oye Fosterer break that open for me whose Dharma 15 Satya Comments The first purpose is to bring out the sgnificance of the following words - a golden vessel The True Pusan and Satyadharma The golden and alluring vessel stands for the much evolved Sambhūti The pleasures in existence give relish that is dazzling and may become diverging From this in the long run ephemeral the seeker has to go to the lasting eternal Satya stands here for the Eternal Existence the ideal aimed at by the prayer असतो मा सत गमय । and variously called as सत ज्योति and अमृतम् It 19 to be noted that the Upanisads use Satyam in its primary sense of Reality The word is used in its etymological meaning The word Satya is formed from the root ( V3 to become ) God is 99 ·not affected and remains the same in the past present and the future theretore he is called Satya (यदस्ति त्रिपु कालेषु न वाध्यते तत्सन्द्रम्ह ) The Chandogya (VIL! 83) gives the analysis of the word Satyam and offers an ingenious and queer commentary The gloss is kindred to the Isa verses on असभूति and मभूति The Chāndogya (VIII 8 3 ) runs - But the desirable realities (7591 THT) are covered by unreali ties Although they are Real their covering is unreal (Therefore > whosoever once departs (from) hence (after death) does not become available for sight (ie the dead is not seen again ) It will be seen that the Chandogya has used reality as an explanatory illustration for the abstract afa of the Isa for the era Taifa, the Chandogya uses unreality The tea has told that the body is Vinasham or destruction in other words Saria is one slough of reality The Chandogya has the perishing nature of the body in view and therefore by way of illustration it tells that if anybody dies the visible body part is destroyed and hence is not avallable for sight It is an unreality The difference belween the prose rendering of the Chandogya commentary and the Isa verses is that of a nomenclature only chandogya continues ( VIII 32) Now whatever realities pertaining to (1) the living objects here on the earth (2) of those of the other world (3) or any other which are not obtained even If so des red here are obtained by going there (worldly or other worldly or any other objects worth desiring are obtainable only by the realisation of the soul ) Here therefore all desirable objects are covered with unreality (to illustrate ) a hidden treasure 's not known to a man non cognisant with the nature of the soit likewise alt men being shrouded in unreality are not conversant with the T6176 which they dre going to avery day and night : The Chándogya further says (VIII 34) The person who is favoured with the Grace of the power of discriminating boween Reality and Unreality ( ) rises above the similations of unreality of the body achleyes great lustre and unites with his real sou!

·Now (the seers have said that this is the summum bonum) the Atman This is immortality This is real essence this is the Brahman Reality is the name of this Bramhan Thus it is shown that Realisation is to be obtained here in this body and he who obtains illumination now and hera acquires all the great qualities of the ultimate Reality The souls individual and cosmic meet The last section defines Hey The explanation runs as under These three letters #al, and 4A are the nomenclatures of Brahman Here that stands for ) Immortality What is far ( Stands here ) for mortality That 9 joins the both the person who regulates both these attains to deathlessness every day and night Yama is the bridge whiqi joins mortality and immortality in other words a person who comper hends the inner secret of regulating both the aspects qualifies himself for the high worlds every day This section is as good as a paraphrase of the 13th verse of the Isa The Brhadaranyaka (V 5 1 ) likewise gives an analytical explanation for Satya as a combination of mortality and immortality The quaint analytical explanation of the two Upanışads equate Satyam with the Eternal Existence under the covering of unreality Now as to the sign ficance of invoking the Fosterer Paşan is a name of the Sun God He is Sudra of the four castes in the herrarchy of gods His invocation implies humility Request for divine grace must be made with all humility The verse along with the remaining part of the Isa has been incorporated without even a slightest change in the fifteenth Brahman of the fifth Adhyaya of the Brhadaranyaka With a very slight variation of Fc49414 faturat it is repeated in the Maitri Upanisad which is translated by Dr Hume as under With a golden vessel The Real s face is covered O er That do thou O Pushan uncover Unto the Eternal Real the Pervader The Mundaka Il 29 falls in between the Chandogya (VIII 3 4 ) and the 18a 15 when it reads - हिरण्मये परे काश विरज ब्रम्ह निष्कलम 1989 valfaar selfacaualcalari fag! 101 ·" in the highest golden sheath Is Brahman, without stain without mutations Brilliant is it, the light of lights That which knowers of the Soul do know. Sankara has repeated his previous stand He has rather a strange explanation to alfer. The truth, according to him is the person in the sun-globe afeu RUBE The aspirant prays the Sun.God to open the gate of entrance : to remove the golden tid This stand has its impled base of tho two paths - the car and the framos, either of the paths operates only after death ſankara, therefore, treats verse no 15 as a dying prayer and interpretes the verse accordingly. Dr. Roer :- "To me whose duty is truth, openo Paşan, the entrance to the truth concealed by the brillant disc in order to behold (Thee) Swami Sharvanand :- "Like a lid, Thy shining golden orb covers the entrance to the Truth in Thee. Remove it, o Sun, so that I who am devoted 10 the True may behold That Yeats and Purohit :- "They have put a golden stopper into the neck of the boitie Pult it, Lardo Pushan let out Reality. I am full oft tonging . Dr. Frost:- " The door of the True is covered with a golden disc Open that, O påşan, that we may see the nature of the True Tatwabhushan The face or truth is covered with a golden disk O Püsant Uncover it to tho follower of truth, that he may see it Virobali ( in Marathi ). "The face of the True is covered by a golden vessel Oya' fosterer lord of the universe, Open That for my sight who am devotee of the nature of the True Max Muller: "The door of the True is covered with a golden dish Open that, O' Pushan, that we may soe the nature of the True".

·Chapter XI REALISATION. If he is found now He is found then If not we do but go to dwell in the City of Death Realisation is a goal before all the seekers Many of the bad the authority of enlightened wise to support them they had therefore the very embodied bliss before them as theit materialssed goal The Upanisads had firmly and surely placed this goal before them This is the secret knowledge of the Upanigads Says the Brhadara nyaka (।। 4 5) आत्मा वा अरे द्रष्टव्य श्रोतव्या मन्तव्या निदिध्यासितव्या मंत्रयि The soul is a worthy object of being seen and realised heard pond ered over and meditated on It cont nues O Maitreyi by these (Operations ) everyth ng becomes known 741Cant ar 377 GTA श्रवणन मत्या विज्ञाननदसव विदितम | Such knowledge takes a man beyond all desires He remains a contented man Assures the Bhadaranyaka (IV 4 12) आत्मान चेद्विविजानायादयमस्मीति पूरप । किमिच्छन् वस्य कामाय शरारमनुसज्वरेत || How dare desires torment the body of a person who has realised the sout? Healisation is for the eternal unity with the Brahman The goal of these ancient philosophers of the East in contradistinction from those of the West was a great advance as has been pointed out by Huxley Aristotle is primarily concerned with cosmology the Perennial Philosophers are primarily concerned with liberation and enlighten ment Aristotle is content to know about the unmoving mover from the outside and theoretically the aim of the Perennial Philosophers. 103 ·is to become directly aware of it, to know it unttively, so that they and others may actually become the unmoving one". (Perennial philosophy P. 78). Such a person is naturally held in high esteem. No wonder the verse was eloquent in his prarse, कुल पवित्र जननी मृतार्था वसुन्धरा पुण्यवती र तन । अपार सच्चि सुवरेऽस्मिल्लीन परे ब्रम्हणि यस्य चेत । Blessed is the family, blessed the mother and the mother and too. of such a person whose mind is soaked in the unfathomable ocean of bliss. Decease is not cured by pronouncing the name of medicine, but by taking medicine. Deliverance is not achieved by repeating the name "Brahman, but by directly imbibing it (Sankar ) And Brahman is to be experienced here and now. It is to be realised in this body Kabır echoes this unbroken tradition of India when he sings - (Quated in the Perennial Philosophy P. 57 ) "Friend, hope for Him whilst you live, know whilst you five, understand whilst you love, for in life deliverance ebides if your bonds be not broken whilst living. what hope of deliveranca in death? It is but an empty dream that the soul shall have union with Him because it has passed from the body" But realisation is a long and arduous preparation The aspirant has qualified himself adequately He 185 cleansed his doors of perception by being pure in mind and poor in ago. He has, It is supposed. undergone the whole and full course of discipline and spiritual purification. He has adhered to all the controls and regula. ilons Ho might have become perfectly selfless ( 1472 141 an na tratar 699 ). Ho has put on his jumping shoes of faut and Asta and has overloapt material knowledge and physical restrictions and is ready to spring into the heart of God. He is soating now on these iwo immortal wings. He has transcended fimself boyond aft sellish considerations by his universal love and unitary belle (la vorses 6 and 7). Thore is no apathy felt no delusion no borrow. He has risen above the Meeting and perishapic objocis - the corporeret pleasures. He has thus qualified himsoll for the permanent principlethe lasting happiness.

·The aspirant is qualified to get blessedness the highest of spiri tual happiness, as it depends on non attachment and selflessness But by its very nature above indicated, it can be enjoyed without satiety and revulsion as blessedness is participation in eternity it is bound to remain without dimunition or fluctuation With all the qualities the aspirant must have strong. burning and all-consuming desire to get to That True it is that many are called but since few choose to be chosen few are chosen Our seer has made himselt one of the chosen few in the last verse we saw that the sage is a fanf The search after Hem has become an instinct with him His desire is strengthened into a passion. Only poignant and concentrated efforts would yield the fruit This astro nomer" in the field of heaven of divinity is already possessed of a good telescope camera and spectrascope in the form of detachment, charity and humility and thus is in a position to reveal much more about the galactic and extra-galactic nebulae the glory of divinity which to an unaided naked eye was only a smudge (indebted to Huxley for suggestion of this simile ) The realisation is a long wooing No amount of discoursing knowledge or native intelligence helps to get it (नायमात्मा प्रवचनेन fat at Talat agar an ) It blesses him who woos it Our seer has courted Him and the soul is condescending to reveal to him its immense glory and the greatest secret He has thus made himself a fine flute, through which divine breath is to blow into an ecstatic melody of realisation Now we come to the fruition the achievement The Svetäsvatara and the Bţhadāranyaka both have outlined tho Indications of realisation These are the signs of the dawning of grace A list of flashing of bright and luminous objects, outlined therein is only sample-wise But when the aspirant qualifies himself to get enlightenment the Svetasvatar ( 11 14 and 15 ) again comes to the help and tells "Just as a mirror which is cleansed of its impurities becomes lustrous and capable of reflecting a lustrous image, even thus does the mystic sees himself at the height of his spiritual experience and reaches the goal at his endeavour Just again, as with the help of a 105 ·lamp one is able to see an object, similarly, by the individual self, he sees the lustrous universal self, who is unborn, who is the highest reality and who is beyond all existence". Realisation may also suddently dawn as is seen in the verse or in the case of a Yogin, it comes with sufficient pre-intimation as has been described in the Swetasvatata and 8thedāra tayaka A three-fold experience is there. It is simultaneous. That is not an outside thing. He is that at HT This is the greatest truth- (Chandogya Prapathak)" Thou are That . This supreme announcement he experiences now. With that comes the experience of universality of consciousnces This feeling is the feeling of Universal Consciousness Chit, and with that comes Ananda It is not joy but bliss Kingsley's "She breathed the light and floated in it as a moat in the mid.day beam ", gives but a slight inkling of the joy An enlightened man is soaked in and transported and intoxicated with bliss In the Isa verse under reference. It is shown that the prayer made in the last varse is continued in the first line The sees prays for realisation of the essential Unity His prayer is anwered in the second line. He sees that most auspicious form of the deity and discovers that he is the identical ideal person there in the divinity and there in society Kabır-like the finds that it is within him lies in greatest realisation, Bandres is to the East; Mecca to the West, But explore your own heart, for there are both East and West The three varses that follow BSD a different thought unit. The aspirant has found the philosppher 5 stone He has become a master He has realised. It is realisation that makes a man the Bnddha - the prophet. Hui Nang has, beautifully, thus pui, 'When not enlightened the Buddhas are no other than ordinary beings. When there is enlighten. ment. ordinary belngs at once turn into Buddhas. He now only is qualified to preach." The master prophet tells his own experience in verse sixtes His findings he gives to his disciple in verse 17 and Inyokes divine help for the spread of this great truth in verse 18 ·The verse:- पूपानेक यम सूर्य प्राजापत्य व्यूह रश्मीनसमूह तेज | यत्ते रूप कल्याणतम तत्ते पश्यामि योऽमावसी पुरुष माऽहमस्मि ॥१६॥ Construction:- पूपन एक ऋपे यम, सूर्य, प्राजापत्य रश्मिन व्यूह तेज समूह, यत ते कल्याणतम रूप तत ते पश्यामि य असौ असो पुरुप स अह अस्मि Words 1 Pusan 4 (पूपन्) O Pushan Foster (Vocative singular) 2 Ekarse (एक only solitary ) Only seer (ऋषे) Vocative singutar ot (ऋपि) from the root V ऋप to go 3 Yama (यम) The controller or dispenser of justice From the root (यमु उपरमे) य सर्वान् प्राणिना who allots to all beings and who keeps aloof नियच्छति स यम from all in justice is Yama Surya (मूर्ग) ( From सू+य one who generates (सू ) and goes on The Sun who creates all life and goes without stopping in his duty who moves in सरति गच्छति आकाशेवा the sky or who generates and goads on सुवति प्रेश्यति लोकान् worlds) 0 Sun 5 प्राजापत्य ( an offspring of प्रजापनि) o Son of Prajapati Rasmin (रश्मिन) Accussative plural of रश्मि aray) Rays 7 vyuha (ब्यूह) ( Thou) marshal arrange in order 8 Tejas (an) Brilliance Samhua [समूह] (Thou) collect Yat (यत्) Which 11 Te Your (Genetive of तद) 12 Kalyana tamah ( कल्याणतम ) Most auspicious (तम Superlative suffix) 13 Rupam (रूपम) Form Tat That 6 9 10 14 (तत) 107 ·Asau 18. 15. Pašāmı (9341fA) I see 16. Yah (9) Who 17 (Aut) There Puruşa, (IE9.) Person. Sah (a.) 20. Ahant (6) Asmi (373FER) An (First person singular of He to be 19 He 21 Request :- Meaning - 0 Foster - the solitary Courser, dispenser or justice, the Sun, the offspring of Prajāpatt, marshal (thine) rays; concentrate thy lustre Effect:: I see what is thine most auspicious form Insight or realisation :: That person there and there is I. Comments: पूपम्, यम, सूर्य and प्राजापत्य are the four god-heads They are different names of the same god The sage has not made a random selection in brining here these four mantfestations. They are the four complementary deities which form the completa god-head of briliant consciousness. The reference of double (3821) That person here and there is made with two objects First, the four limbs of perfection in the divine hierbrchy and second to the human social hierarchy It is probable that the tirst असौ refers to कवि , मनीपी, परिभू , स्वयभू from the verse No. 8. the other that 30 9779 TD OR, T and TETTI. Kavi, the seer and the sage, represents the Brahmin Manisi the controller over senses, the warrior: Paribhu, the occuíper, the bulk of the community- the Vaisya and the self-tallant the ideal sodra The tour tumbs of the community are complementary. They all together go to make the perfect community. These four peaks of social greatness ·and the four summits of divine greatness Pisan Yama Sürya and Prajāptya are in reality one The Bğhadārayanaka chapter 1 Brāhma la 4 lines XI to XV sted quite a light over this Line Il reads - At the beginning it was Brahma alone (but) with that alone it was not completely) manifested Then it created (17) the warrior deities namely Indra Varuna Soma Rudra Parjanya Yama Iſän Yama (CH) thus is a warrior deity Still it did not become the whole or complete it therefore created Vis deities namely Vasus Rudras and Adityas ( the various Sun Gods ) and Our Sürya falls in the category of the Aditya the Vis deity Still Imperfection remained It therefore created the sūdra order of Pushan who feeds all Pushan therefore is the mamfestation of the Sudra God Thus is explained the heirarchy of gods Prājāpatya is intended to represent the Brahmin in the order of Gods The above allegory is obviously intended to show that perfection is one in all and nat any one however complete in itself Enlightenment is the realisation of the essential unity There are no gods but God there are no social stages but society Thus the Sage has realised now Another meaning is suggested implying that 997 44, fi and STATI964 are manifestations of the same Aditya Pasana is the Info path finder food giver light that leads The mild beneficial form of the Sun is called Püsa la Yama and Sūrya are one (Rgveda X 35 1 ) Prāsaptya offers no difficulty because any divinity can be rightly called the offspring of Prajapati Even when all these are considered the four forms of the Sun God the ultimate meaning of the essential unity is not affected by it The Isa is not the only Upanisad to voice forth such mystic experience Even in the Rgveda the sage Vāmadeva has burst into this ecstatic eloquence Rigveda IV 26 The sage Vāmdeva Deity Sout Metre Tristup अहमनुरभव मूर्यश्चाह कक्षीदा ऋपिरस्मि विप्र । अह कृत्समार्जुनेय बृजेह कविस्शना पश्यता मा॥ the I was Manu ( all knowing ) Prajapats I am the Sun sags Kuksivän I the Son of Arjun Kutsa- the sage Ušanā too me People see me all occupying Wise 109 ·The Breadaranyaka s comment (1 4 10 ) on Vamadeva s enlightment is very significant li runs - ब्रह्मवा इदमन आमीत । तदात्मानमेवावेत् । अह ब्रह्मास्मीति । तस्मात तत सर्वमभवत् । तद्यो यो देवाना प्रत्यबुध्यतम एव तदभवत । तथीणाम । तथा मनुष्याणाम । तद्धतत् पश्यनपिमिदव प्रतिपेदेऽह मनुरभव सूयश्चेति ।) This primieval Brahma was there that is I know that thou are that Brahma Then all that thus became knowing this the sage Vāmadeva propounded I am Manu and Surya The Brhadiranyaka further elucidates the point Identity of feeling with the Brahma secures enlightenment and power while the feeling of separateness from the Brahma invites frustration Even now who acts a Brahma becomes that Universality rises in him Neither men nor even gods can shake his independence es he becomes the sout of very them But who worships other deities than the Brahma with a fasting of separateness from the deity knows not the Brahms he lowers to : state of the veritable animal of the gods The Brhadāta iyaka IV 4 23 tells that the wise Buddha becomes sinless doubtless flawless He becomes fearless The same is echoed by the Mundaka 11 28 Chandogya viti 4 2 refers to the illumination and IV 8 to purity They know everything by Brahma Vidya First we come to the commentary of Sankera It runs Oh ye fosterer fosters the dynamic world and hence ho is Ravi the Sun God He has his solitary course alone he goes on his way and therefore Ekrsi Tkow se he is Yama as he controls ail -O Yama! He is Sürya as he emanates rays vital forces and fluids He is called Prapatya being the child of Prajapati Disperse thine rays Pacify Thy tarmenting tlame (Your most ausp cious and hence most beautiful form 1 sue by Your grace favour) I am not servant wise begging this favour of you because that person in the Sun assuming the Universal form as ndicated in the traf 87 a) or who has contained the wholo universe in the form of forces of life and wisdom and who is a Purusa as he occupies the body City That is 1 1.A ·Chapter XI. REALISATION AND AFTER. The prophet has now connected his spiritual ago with the Brahman- the highest reality, the most powerful and abiding dynamo of power and light and has thus tapped the inexhaustible source На has it and can afford to give Charaty should come after possession He has got the Brahman himself he can present it to others Chang Tze (Perennial Philosophy P 343 ) has made a statement of Universal Truth when he said The sages of old first got Tao (the Chinese counterpart of realisation ) themselves then got it for others What our seer acquired through trials and ordeals he is now offering it to the deserving public He is giving utterence to the discovery he has made. Love for mankind has actuated him to do this The seer is supposed to tell this (verse 16 ) his finding of realisation to the disciple Eckhart (PP 344 ) gives vent to the general truth when he writes What a man takes in by contemplation that he pours out in love The Buddha starts his work with the disciple who is a regenerate tellow This verse is a vital and intimate part of the Isa It purports to give the finding of the seer Buddha on the question of perishable and imperishable raised in the verse 9 to 14 Body is perishable Soul and Om are imperishable Other trappings are to be cut (fra) and His deeds are only 10 be remembered The tone of this verse is Categoric and authoritative It is a command to be obeyed It runs thus वायुरनिलममृतमथेद भस्मान्तं शरीरम ॐतो स्मर कृतं स्मर तो स्मर कृत स्मर ॥१७॥ 111 ·Arrangement - वाय अमृत अनिल (प्रतिगच्छति ) अथ इद शरीर भम्मान्त ( अस्ति ), अतो ॐ स्मर, ऋतो (ॐ वारस्य) कृत स्मर कृत स्मर । The Mädhyandına recension inserts ffa FAT between the first pair क्रनो स्मर and कृत स्मर: Words - 1) Väyu (412) (individual) breath (Nom, Singular subject afa Toza sfar arg ) 11) Amrtam ( 7 ) (Accusative singular of any Immortal ) 10 immortal III) Anlam ( 317 ) (Object, Accusative singular of 37fa7 breath, respiration soul ( V10 move cosmic areath) to cosmic breath. IV) Gacchari ( TEEFT) goes (third person singular of गम to go) V) Atha (3627) Now VI) Idam (5) This VII Śariram (TTA) T to tear up Perishablo sfull ) body VIIT) Bhasmintam (TFFP1) (# + O resulting in Ash ) ending in ashes IX) Kraton ( 71 ) (Voc. sing. of a doer > O door. X) OM () God. The protector XI ) Smara (TAT) Remember X11 ) krtam (574) Dono XIII) kiben (fi) (Dative sing of Vang fant to clip. to cut ) (from 1 Meaning - (The individual ) breath 13 (or merges in ) the immor. 141 ( cosmic) breath while the perishable stuff (this sheath of the body ends in ashes. 0° Doer, remember ( therefore 1 God. Remember His deed. Door remember ( His ) deeds Comments :. It is not a mere coincidence that any. and 367 both words suggesting movements are used from 1 to go, to 2 ·to move move f1 is also from 37 to breathe to go These words are used for the soul The former for the individual and the larter for the cosmic ( 31197 too has the root at to go or to breathe ) anų fas a subtle as a tuft of smoke mingling in the cosmic cloud a breath mingles in the air 2 The words are and sfat both denote the Imperishable post of the body - soul combination and they stand for the Imperishable consciousness वाय अनिल and प्राण are synonyms प्राण is called वात in the Brhadara yaka the very first sentence of which starts with ॐ उपा वा अश्वम्य मेध्यस्य शिर सूर्यश्चक्षर्वात प्राणो Uşā is the head of the sacrificial horse the Sun is the eye and (ara) breath is life The Atharava has already said this explicitly It says (li 6 25) Frafafrana asht 1 ganīt The Arafeeq wind is life force it is also called ara The Atharva (36) at other place mult 3 19 implies its meaning मृतस्य तन्तु मनमा मियान सर्वा दिशा पाटन मातरिश्वा The mafisa which goes unhindered in all directions also covers the tendril of Existence (the inlet) in the individual being This implication is suggestive It shows the essential unity between the individual and the cosmic soul while the Rgveda equates Hraftsti wind with the elan vital that is burning The Ila wants to stress here the essential immortality of the soul The Flat Il 12 to 14 substantiates this It also tells that pron goes to the wind (neofy ATR 7707 ) It further states (T) 14 #a7facz urFITISHT 77777 | 7 aszafa waft car 107 srt ACHIT wafa He goes to Heaven morging in 914, indentified with the Ether he goes there where in those deities abide with the immortality of the deities doth he become immortal who knoweth this यदमृता दया) The Branīra nyska links verses 15 and 16( 11 33) It mentions ATP and gives F101 as its equivalent And then in places of art and af it uses Prilo and kisa and shows their immortality (Bri II 3 1 104) and identifies immortality of that Akaša with that of the Brahma 113 8 ·Prāna is used both as a lite-force and a cosmic farce The Brhadi. ranyaka (1 5 3 ) calls Pran a part and parcel of Atman 4114694 says Gautama the air is that Thread Saul. This embodiment and the next embodiment and all living things are strung together by the air It is for this reason that they say of a dead man that his limbs are unstrung for his limbs are strung together by the air as by a thread God is argé et To Prasna II 11 mentions Hrafiqq. The unrversal father called Apafrat It runs far fa Arafta 5 CET III. 7 2 says aiza I Goutam that thread which weaves the universe together is an The Mahābharat (Sanls moksha 250 39 ) stresses the sovereign aspect of 10 It states arguitat #aret REMI The mighty and of mighty sound and of great vigour fänne at foar STOTHRA has becoming the breath of alt breath taking beings 71717 हिना देह मेदे distinct and varsed accor ding to the type of the being तस्माद्वामुर्देवदेवो विशिष्ट Hence वायु । the lord of gods so distinct and superior At another place shanti 180 1, its immortal aspect is revealed it runs न प्रणाशोस्ति जीवाना दत्तम्यच नस्यच याति देहान्तर प्राणी शरीर तु विशीयते There is no oblivion of beings Giving and doing dont bring it that. The breathing beings take up another body what is destroyed is the body (elemental sheath ) The repetition of 'ऋतो स्मर कृत स्मर shows the usual practice of the Upanigads to repeat the words the clase of the text in its honour Actually the Upanisad terminates here as there is a TCTTUTH or a closing repetition The last verse ( Isa No 18 ) is borrowed from the Rgveda The expression E F#TF EHT' has given rise to some vaguonoss and therefore two different interpretations are put forth a means (deed) dane but of whose of Om or of the self? But the Mädhyandına recension is very explicit on this point. It leaves no doubt it says for the sake of (fr) the removal of all doubts the aspirant must continually remember and His deeds as inspiration The Bfhadāra nyaka here comes to help (The Bf IV 4.7) ·यदा सर्वे प्रमुच्यन्ते कामा ये ऽस्य हृदि श्रिता । अथ मयों 5 मृतो भवत्यत्र ब्रह्म समश्नुत इति । This ancient verse thus runs When all the desires from his heart leave him out the mortal becomes immortal and realises Brahma in this very life An illustration follows a slough of a serpent falls life less similarly the body falls and the dweller of the body the Präna the Soul becomes bodiless-immortal and resplendent This shedding of desires is laid down as a condition precedent for enlightenment This sense is well brought out by the Madhyandına recension farà to cut out desires It will therefore be fitting to connect with the Protector The purpose of this verse is obvious This is a lifelong advice By remembering God by plunging oneself in His Highest bliss a person can attain liberation Devotion is preached here for all and sundry It is a path of comparative ease The verse cannot be taken as a dying prayer to take it that-wise at becomes an unmeaning word to remember the deeds whether His or yours becomes redundant in either case and of a worse type when the latter explanation is accepted To remember Him always is the broadening of the path and making it easy for the general mankind Incidently it may be pointed out that the practice of burning a person after death is an age long one says the TEETTUTT VI 2 14 2015 ERR At last man is consigned to fire Sankara takes ths as a prayer of the devotee about to die His explanation is coloured with this hypothesis His commentary runs thus Now I am about to die Let life atu be united with the diving, all pervading breath leaving aside its terrestrial sheath The verb sfatus or be united is to be presupposed it is to be supposed that this core body father is to sost up Guidance in its way is to be prayed for Similarly the body is to be reduced to ashes after being burnt in toto 115 ·Om here stands for the reality in the form of the God of sfrat as OM is its symbol o Ye Krato.' Mind of destres remember this time my worthy deeds The time has come to remember, Here the repetition is to show respect, CommentsIt is immaterial whether Cankara has laid a new tradition of constructing this verse as a dying prayer or whether he too was a victim of an old tradition. But this has done a great wrong to the interpretation of thts simple verse The hypothesis of the last prayer has made the verb optative in nature, while it really is in the present tense Secondly, it has reduced the active man of will and action to the tame mind! Thirdly, or the intended dety has become Agn, How far reach ing is the effect of the dominant tradition of Shankar on the various commentators in constructing this verse, even may be against their intentions and sober judgment is seen from the unanimity in those who fallow his tradition ·CHAPTER XIV. Divino grace is invoked in this concluding verso. Universal enlightement is aimed at The preceding verso gives to the worthy disciple a clue to liberation but the master sage has to fulfil the mission of a prophet He must and does aim at universal well-being For this divine graco is absolutely essential The Nuguna or above and beyond quality entity's incomprehen. sible to the tayman at large for this a qualitative manifestation is required Thore cannot be a better representative than Agol for this purposo, as will be seen presently This invocation to Agni figures in the Rgveda (1 189) as a prayer of Agast. It is incorporated in the yajurveda (10 40. 16 ) and from that it has been bodily takes here in the fla The Atharaya, too has taken the second line ( IV 39 10 ) (6) This great popularity of the verso connotes its ch sgoilicance and hance this sceberg taken from the Himalayas of the Roveda shinos hero like a hugo diamond in the night conjort and spsco Actually the main tosching is finished by the fast vorse A. hai bean Blroady seen there was the traditional closing repetition (TUITI) but for its rich implications this verse would have been a misfit in the compact structure of the Isa First 101 us go to the moaning and then find out the significance of the eric and its various pregnant phrases The verge rung - प्रमो नम गुपया राये मरमापिरान देश वनानि नितान् । भयोध्यस्मा राणमेनो भू िनमानि विधम ॥ १८॥ 117 ·Arrangement मान अम्मान मुपथा राये नय, दव विश्वानि वयुनानि विद्वान अस्मन् जहुराण एन युयाधि ते भूमिप्ठा नमउक्ति विधेम Words - | Agne ( अग्न) O Agni (Voc Singular of Agni) 2 Asman ( अस्मान् ) (Accusative plural of Aham!) to US 3 Supatha ( सुपथा) (good 941 way ) By the good way 4 Raye ( राये ) ( for ) For wealth abundance mate mal well being 5 Naya (नय) नीनय to take carry) Take 6 Deva दव) God (Voc Sing of a from 1 Faa 10 shine fit a shining Gods ) 7 विश्वानि (Neutrat plurat or विश्व ?t is an adjectiva al वयुगानि ) All 8 वयनानि (From 24 to go to move) movements actiors (Rsjawade) 11) (व to weave) वयुन wearing The warps and Woops of life (Vinoboj) 1) वयस् उन ( ययस् in vedic partance Is sacrificial oblation or food) oblations ४) वयुनानाति मिनामनि निघनत work action v) भाग्यत वामदम्प मानापपता Science Know ledge (ft to know knower ) Merc it is used as an adjective of Agni) Wise (Ablative plural of अहम) from us (मुग्लिम् ) crooked यवनात्माम) deceittal (मोहनीयम) deluding obstructing (अनिवाम- मारणाना 11) जहराण A Crestent shaped vessel used at the time of sacrifice जगण Officiating prest (from Vedic 7 quick speedy a person occupying such a high post must be a man of quick action) Sacriticial १ विद्वान् 10 अस्मत् 11 जागा ·12 एनस् 13 युयोधि 14 a 15 1053 16 नमउक्तिम Sun offence fault ( far away ga to fight Imp third person singular ) You fight out (To You) To you Abundant Panegyric praise 74 humble 3fta speech An approach with humility We offer ( कुर्याम ) 17 विधेम् . Comments on अग्न नय सुपथा राये अस्मान O Agn lead us on a righteous path to abundance Why Agni 15 invaked? Here Agni is shown as a fully representative manifestation of God the supreme being He is the leader He is the resplendent flame that burns what is bad and is the kindly light that shines on what is good and penetrates and illumines us The root meanings of Agni as given by 17* (Yāska) are अन्धु गतिपूगनया अगी इण इव इत्यथ who ( अन्यति, अगति, अहित इति मा अग्नि ) who leads shines obtains is Agni Its threefold purpose is knowledge wealth and illumination The Bghadāranyaka 1 3 12 referes to the splendid brilliance and immortality of Agni it (1 4 15 ) refers to the unique position of Agni while at another place (v 14 8 ) Agn is referred to as the consumer of sin who always remains pure sinless ageless and immortal The TEJT93 has this illuminating aspect of Agnl when it says अग्निरिव शिखातान्या यस्य ज्ञानमयी शिखा Agnt only names koth Illumination The Rgveda is illumination of Agni (TIT gaitatala utarat mai afecara says the Altareya Br Thmana (5 32 ) No wonder the Roveda opens with the praise of Agni thus runs the first Poetic outburst ( Rgveda » आग्निमीले पुराहित यज्ञस्य देवमूत्विजम् होतार रत्नधातमम्।1 - where Agni is called a grifera (9bid 3 14) calls Agni the star of gods ( 3f17a datat cia), Altsroya Brahman says ( sfrazarar a) Agni is the general in chiot of pods while gato ma (14) calls it the foremost receiving mouth of doities ( frater Sozum) Hafta translation anus runs (377 119 ·TATT II 4 3 3 ) The first and the foremost of deities Agni is represented as 37701597 the store of jewels Having this valuable quality of Agni in view the lśa prays for material abundance and wealth The Roveda VIII 11 5 refers to two other qualities of Agni one is his immortality and the other his wisdom and supremecy in knowledge It reads मर्ता अगतस्य त भूरि नाम मनामह विमासा जातवदस | We mortals are rendering praise to (thine) immortal superior name thou art wise and om scient The Isa refers to this quality by faart Agni it is who is a symbol of immortality He is a fit representa tive to represent the Imperishable elements prayed for in verse 9 to 17 The Rgveda refers again and again to this immortal aspect of Agni It is natural therefore to treat Agni as the nearest kith and kin (and the dearest) The Roveda X 7 3 reads a 9-5 fatafaniraf vat समित ससायय I consider Agns as father relative brother and friend It is but appropriate therefore that Agni the resplendent immo rial omniscient and purifying manifestations of god is here invoked Commentary on सुपथा नय The path of righteousness is constantly prayed for The Rgveda || 34 4 invokes Brhaspati as traf aufA 1197 398 Thou protectest the people by showing them the path of God The Roveda 1 90 1 prays god as Ezafa 741 Let god lead us on the straight and righteous path 999 is the right path The way of integrity It has noting to do with one of the two ways a spirit takes to after death Sankara and his followers interprete this 1971 as 271977 HTĪT 35 अचिरादि मागंण or दवयानमार्गेण in contradistinction with the घूममाग smoky dark way leading to at while the former is the path of ghe leading to METGE - the plane of Brahman Sankara s interpretation becomes unwarranted by the next word TIT for abundance Agni is a 17 the store house of Weath ·He is the deity to supply plenty both material and physical The Vedic sages wanted to enjoy but by straight forward and night conduct *Raye' means to Rai and Rayı which are olt repeated words in the Vedic literature As inobal points out Murathi Lan is the simplified form of Rai which means plenty Roy Rai Reich are kindred English French and German words springing out from the same core root The Upanışads themselves throw a flood of light on the meaning of this word for The Praina 14 and 1 5 use it in the sense of matter while 1 13 uses in the sense of food but both matter and food aro used as complements of enjoyments The UNU V 16 1 helps to fix its meaning Rai is used as material wealth The secondary explantion imputed to Rai by Sankara and other commentators is the wealth of मुक्ति or liberation The prayer for material wealth is for us all भस्मान It is not an individual prayer it is a social prayer The dying prayor contention is here exploded by the two words 714 towards plenty and prospority and अस्मान to us Commentary on - fasarfa ca tarfa fazia Agni is called 72 and fauna here His splendour and omnis cience are referred to He being pradznu he knows all waift, antift has been rendered as actions knowledge movements works Vinobalt snggests derivation from a to weave and usos it tor warns and woops of life All theso ar in ved c parlance is used for sacrificial oblation This word along with IET UT and 7 shows strong sacrificial blog are technical words The popularity of verse ro 18 may bo duo to its vellad satiro agatnst sacrifice and the sticklers for the ritual If thi. work it taken as a criticism against excesses in S&C Co the whole 13th vorso presents itself in a new light As it is traditionally interpreted now the vongo doos byl scant Justice to the philosophical grandeur and height of the previous seventeen verses The generally accepted sondering of the value is 121 ·O Agnt, lead us on the righteous path to plenty, 'O' replend. ent one thou knowest all acts (olours). Fight out our crooked sin' we shall render you plenty of praise This rendering appears as a 'give-and-take business We give Agni praise and he in return fights away our crooked sin This smell of gratification, il reconciles with the high Upanışadıc philosophy But if Vayuna is taken as a sacrificial offering to as sacrificial excess and the whole vesse as criticism against sacrifice like that in the 1957 which condemns the sacrifice as frail boats to carry over the sea of existence, then the concluding words for gfta fain become at once very signilicant, and this interpretation not only absolves the verse from the smell of gratification but does it take beyond to the grand philosophical heights The word fair is a technical word connected with sacrifice as are the words 73, a crescent shaped vessel used at the time of sacri. face and TETIT, an officiating priest "aa" is used for the ordering of the sacrifice the disposal of the oltering to the god, and generally for the sacrifice or worship itself. It is but natural in the F*7103 to appease god (fire) with obla. tions and sacrifices, but the 17T103 of the Upanisads rebels against the excess of the sacrifices, (Muncłaka 1 2. 1) The All Knower Agni knows all sacrificial offerings "Vayunăn. If there be any faults or excesses he knows them He should fight away sacrificial sins from us and henceforth we shall render him the (Fraday) all knower, not the traditional material sacrifices nor the unmeaning ritual but something better-truer. From the form, we shall go to the spirit. We shall render him faa words of humility These are the fit offerings of the age of wisdom and enlightenment This is real worship Upantsad-wise Comments on:- युयाध्यस्मऽजुहराण एना 2 Fight out from us the crooked sin or the sacrificial crooked sin o God ) fight out our crooked sacrificiel sin of excesses it requires from us an all round battling It is such an entrenched sin. Keep that away The Rgveda abounds in the prayers for freedom from sin ·(Rgveda 1 24 9(d) M 7 10d vii 86 3a 4d 88 6c Vir 89 5c d VII 93 7 cd vi 67 ( 56 ) 17 x 35 3a C x 37 12 ) The 3797 vi 97 2d Vi 118 VI 119 VI 120 ) 115 1 2 3 VI 116 2 3 Vt 117 VI Agni s representation as the son of crookedness who is stra ight becomes more sign ficant if a pun is read in crooked sacrificial excesses and sin Comments on .. भूयिष्ठा त नमउक्ति विधम The words hafa are used in both the sense of praise and words of humility Spiritual progress connotes both the senses Here the salutation is shown as destroying even sin done The word 94 is here humility and contrition on the one hand and dedication and surrender to the divinity on the other This presupposition explains the aforeme ntioned Rgvedic verse which says Humble offering of praise s the highest ollering of all 1 therefore follow this it is that sustains the earth and the heavens therefore offer this humble pra se to gods It is very meaningful I destroy by th s attitude even sin done The two meanings of the verse therefore will be as follows O Agni lead us by a righteous path to plenty (and abundance) O resplendent God thou knowest all our acts (and) deeds Fight out away from us the crooked (tempting delud ng ) sin we shall render thee words of plenty of praise O Agni lead us by a r ghteous path to plenty (and abundance) O resplendent god thou knowest all our offering (even excesses done are not hidden from you ) and therefore fight out away from us all those sacrificial excesses and sns (henceforth ) we shall not offer oblations giving occasion to sin but we shall render you enough and abundant words of humility and praise Sankara again construes this verse along with the 17th as the dying prayer As by death the person will be deprived of rendering service to Agni a request for abundance of wealth material happiness becorres superfluous of the person is to die immediately hence a far Hatahad metaphor cal meaning is attached to it 123 ·But even Sankara s ingenuity and scholarship have not extricated him from a crude contradiction he has indulged on his commentary of This verse 1917 is first person plural of 3* This he fenders as 1 but subsequently he renders 16 and 17 # in the plural Sankara in trying to take liberty has much mangled and twisted the meanings He has definitely done a great injustice to the sage of the Isa Though some commentators thrust on the Isha non sense and no sense the Ish preaches sense and super sense ·INDEX अथ Now अग्ने O Agni अन्तिक Near अ Not in असुर्या or अमूर्या Ish 3 Ish 17 अकाय Bodiless Ish8 Ish 18 31-77 Inside Ish5 Ish5 अनिलम To cosmic breath ( Ace Singular of अनिल breath) 17 अनुपश्यति ( अनु +1 qt to see in prospect to survey to go deep) अनुपश्यत ( Present particide अनु + दश One who sees in pros pect Ish 7 अनजत ( अन not एजन to move Unmoving the eternal ish 4 अन्यत Other difterent Ish 10 ( Twice) Ish 13 (Twice) अन्यथा Otherwise अन्यान Others Ish 4 अन्धम Binding Ish9 ish 12 अन्धेन By blinding Ish3 अन्धेन तमसा By blinding darkness by thickening activity of the lowes tendency Ish 3 31779farza Sinless (fact Tainted ) Ish 8 अपावृणु ( अप all over आवणु आ + 1 open) Open all over-Ish 15 अपिगच्छन्ति (अपि surely Present third ptural of गम गच्छ togo ( माध्यदिन reading ) Surely go Ish3 Ish 2 125 ·But even Sankara s ingenuity and scholarship have not extricated him from a crude contradiction he has indulged in his commentary of this verse 34FA1T is first person plural of 3* This he renders as 1 but subsequently he renders 3TEFTTT and fat in the plura! Sankara in trying to take liberty has much mangled and twisted the meanings He has definitely done a great injustice to the sage of the Isa Though some commentators thrust on the Isha non sense and no Sense the Ish preaches sense and super sense ·INDEX 37 Not in अतिक Near असुर्या or अमूर्या Ish 3 अथ Now Ish 17 अकाय Bodiless Ish 8 pa o Agns Ish 18 अत Inside Ish 5 Ish 5 3736 To cosmic breath ( Acc Singular of 35f7* breath ) 17 अनुपश्यति ( अनु + V FT to see in prospect to survey to go deep) अनुपश्यन ( Present particide अनु +1 दश ) One who sees in pros pect tsh 7 31777 ( 377 not 77 to move ) Unmoving the sternal ish 4 अयत Other different Ish 10 ( Twice ) Ish 13 (Twice ) अयथा Otherwise Ish 2 अयान Others Ish 4 अचम Blinding Ish 9 Tsh 12 अन्धन By blinding Ish 3 37 97 H By bl nding darkness by thickening activity of the lowes tendancy ish 3 अपापविध्दम Sinless ( विद्धम Tanted ) Ish 8 1997 ( 39 all over trao 31 + 1 open) Open all over tsh 15 afaragfest (uf Surely Present third plural of Voy to go (eufzt reading ) Surely go Ish 3 125 ·affat ( Fram four to n de ft + VTT op 3f1 to ) Covered ish 15 अभिगत Go ahead head lor Ish 3 अस्मि Am अभूत Had become Ish 7 2491 Deathlessness immortal ty Tsh 11 Ish 14 Hat ( Acc Sngualf of FT) To mmortal ty ish 16 अत्यति Goes beyond outstr ps surpasses (fa +17) Ish 4 zafa Objects ( Acc Plural of 17 Purpose and object ) Ish 8 Ama Scatheless ( 37 not for scat wound ) ish 8 affet Is Ish 2 Ish 16 अश्नुते Achieves 11 Ish 14 अस्य of ths Ish 5 3746 ( VFT to go to see ahead to have v s on ) Anc ent seer ish 4 affalfaTTT ( Farfae muscles ) S newless teguf Belonging to the (+17) demons ungodly people Ish3 1998 (alternate read ng ) ( 3f not the Sun ) Sunless rog ons ish 3 a Ish 16 (Tw ce ) This अहम । 1sh 16 अस्मत From us Ish 18 अम्मान Tous Ish 18 test Sell 1sh 6 (1576777 recens on ) Utcafa ( Loc Sng of off 97 Self) In the self (In oneself) Ish 6 31 T H mselt Ish 7 आत्मानम् (Acc sng आ मन) To onesell hmsell Ish 6 1677 Could reach attain fathom Ish 4 आवास्यम(In the compound fगावास्यम worthy res dence or all over ras dence ) ish 1 31251 Covered all over ( 311 Tal covered) 31 +-12 to cover Ish 3 to say speak Ish 10 (TW ce) tsh 13 ( TW co} It s sad ·110 VI V11 VI11 IX X अविद्याम ( Acc Sing of अविद्या ) ( not faur knowledge ) To afar fast Knowledge not worth while ( Etymology) 11 Knowledge by which 877 3 are comprehended ( according to 39f745 ) अपरा विद्या (Upanishads) IV Knowledge not worth knowing by which perishable abjects are comprehended and which aims at TF or The pỊeasent a Paris wise Not wisdom Ritual ( Shankar and Swami Sharvananda ) faanit Commentators Mabihar and Anandgeri दुष्टनानम Harmful knowledge ( वैशेपिर) by which one believes as permanent pure and happy what is transiont impuro and painful (Yogasutra ) TT Soul forgetfulness ( Vinobol Not real knowledge (Dr Frost ) Non soul objects ( Swami Dayanand) xin Unreality (Vyankat Ramchandra) Work (Lokmanya Tilak and Narayan Prakashika of the Disciple of Ramanuj. ) Path of works ( Pro Ranade) Tīt fan or 191 Cosmic power of illum ion (Dr Gough) XVII Material Science (72TT fugl7 Pandit ontw alokar 1 a 917 (Sadashiv Shastri Dhido) Natural Science ( Purohit and Yoals) The Ignorance Conscious101$ ol multiplicily (Shri Aurobindo ) Ignorance ( DT Humo and Di noor) tuno अविद्यया By अविद्या Ish 10 Ish 11 afa014 (noza recension alternate reading menning from or of mau - Ish 10 XI X31 XIV XV XVI XVIII XX 177 ·the Isa Friends suggested to put them on paper Indolence and my knowledge of Sanskrit came in the way Besides, some of my ideas were rather hazy. Crystalisation of ideas took quite a time. It necessitated thinking and some reading Now I am putting them in black and white I dont know whether my interpretations will satisfy other readers I must confess that these explanations satisfy me 1 am, therefore emboldened to write this short booklet I may not succeed in fully revealing the author I do not entertain the ambition of presenting an Open Sesome to the Isa, illuminat. ing all its rich treasures but if I succeed in effecting a breach in the magic cave of the Tla showing quite a part of its rich treasures of philosophy, I have achieved The more I thought on the I$a the former am I convinced al the following conclusions The first is that in its straightforward simplicity lies its sublimity. and, therefore, any pre conceived and podantic approach for solution is bound to fail I have tried to reach the solutions free from tho bondago and bias of any school of traditions whether old or new Thovo accepted only thaso explanations which are warranted by the logic of argumonis and the spirit of the time as caught in the contemporory Upanigads or such other ancient material A right approach is a simple and humble approach तस्माद् ब्राह्मण पाडिय निविद्य बाल्येन तिप्टासेत् वृह ।।। । And therefore, shedding off the crust of erudition I have tried to approach with a child like simplicity into the Kingdom of knowledge, as into the kingdom of Heaven who so would enter must becoms as . little child (Lord Bacon) The second is that there is a sort of Infallibility in this Uporn nad as it is based on the actual experience of the fage and accumulated experience of his predecessors धीराणा ये नम्र विवरतिर tho wise form have shown that to us The Isa is thus a pattern-the entire whole of wuch is woven out of experience It has both lustro and durability Every word and even a part of the word the stor has used is mean ingful Many interpreters and commentators have lound some words oit. her superfluous or unmoaning Among such personalities are some of the ominance of Sakaricirya. The resder, therefore, ia purzled or ballet However groot they may be, they have not fully apprtciste the sitt ·of the seer As there is in every dynamic object and behind it the residence of the Isa in every word and behind it I find the touch of the master brain of the seer poet My conclusion therefore IS that many stalwarts have stumbled but the master has not missed The third is that symbology ( परोक्षप्रिया इवहि देवा 7 I 3 14 IV 2 2 ) and philology taken together in their proper context (FRA) help to unlock meanings of many words which have been a puzzle for a long time This my work will be more appreciated by those who are capable of comprehending the text in Sanskrit To understand the work from the original is to suck milk directly from the very breast of the mother It has love intimacy and warmth No spoon or bottle feeding will ever equal it All translations are like these secondary aids The text therefore is fully given My notes are primarily meant for persons who like me are novices in the field If there be any better solution I offer in the succeed ng pages it is because of the height I got by standing on the shoulders of comme ntators who preceded me and whose works I could read On the contrary if there be any unwarranted statement or I have read too much or too little in the text the fault is entirely mine It is a labour of love There cannot be any disappointment or frustration I am especially grateful to the publishers of the Perennial Philosophy a master work written by Aldous Huxlay for permitting me to take some extracts from this work The publishers are Chatto and Windus London 1954 I am thankful to all those who rendered me help 3 ·Chapter 1, The Isopan sad is a Mantropanisad. it is an integral part of the Yajurveda which is one of the three chiel Vedas In this respect the Isa is unique No other Upanisad is so vitally connected with Sanhitas' or 'Mantras'. The fa is the only Upanişad which is incorporated in the main body of the Vedās Other Upanişids are distinct and separate treatises owing allegiance to the various branches of the Vedis In this connection, a short outline of the history of the chief religious works which precede the Upanisads will be a help in explaining and throwing some light on the Upanis ads in general and the Isa in particular These are śruti works The Vedas come first in order. The word Veda is formed from the root .Vid to know. The Vedīs therefore, etymologically mean a store of knowledge. With the Ancient Aryans, religion was the only knowledge worth knowing and hence, secondarily, the Vedis came to mean a store of knowledge worth knowing. They are ancient works Canjectures more or less valid as to their antiquity are made The Indian Scholars like to throw back the date of thoir composition while the western scholars would throw the date latar. Mr Tilak attributes them to 4500 B C whlle Max Muller, 1200 8 C. These Vedīs are four The Rgveda, the Yajurveda, tho Simavoda and the Atharvaveda The first three are old, The old works mention anty Trayi' - the triad., signifying the first threo Both the Chandogya (1 4 2,221, 4 17) and the NTraye nopanisad (79) mention the triad 7071 faut The 'ant veds is a subsequent addition 4 ·The Agveda is the first and the foremost Originally, it was the only Veda It is called Rgveda from the root VT 6 P to praise It has derived this name from a large number of laudatory stanzas in 1t (font Fafa ) Rgveda etymologically therefore means a storehouse of panegyrics There are poems of praise offered to various forces of Nature who are deified Many of the natural pheno mena figure as deities in the Rgveda The brilliant Sun the terrible God of thunder the powerful god of Wind the golden dawn and so on But it is not a collection of panegyrics only It contains along with paeans invocations dirges criticisms satires vituperations and imprecations alike Most of the 1028 hymns are impassioned expres sions of emotion and imagination They echo almost all sentiments and passions There are frank requests for power and pelf as there are high philosophic dissertations The Rgveda is an anthology of diverse feelings but the substratum is religious There are references to legends historical events and even personal anecdotes as ( TETE atf# 3909far ) (Rgveda ix 1123) a composer of hymns my daddy a physician and my mamma grinds corn on stones The general impression one gets from the Rgveda is that the Aryans as seen here are a religious poeople who are very worldly and very chasrful ( प्राञ्चो अगाम नतये हसाय द्वाघीय आयु प्रतर दधाना ) (Reveda X 183) . We hava come to live a long life of laugh and dance The Yajurveda has much that is contained in the Rgveda It means & knowledge for worshipping the root Yai moans to worship (477afect ) Verses from the Agveda pertaining to worship and sacrifice were compiled together moulded augmented and the यजुर्वेद was tormed Again verses from the Rveda which could be sung word strung together and thus both the nucleus and main bulk of the Sama Voda were formed A little ship shaping is there Out of the 1549 stanzas of the Sama Veda there are only seventy five which are not found in the Rgveda The Sama Veda has its own melody These thre. Vedas were Aryan in conception and execution It is belloved that the fourth Atharva is an effort of a compromiso And looking to the contents of the Atharava one has to admit that much Aryan spirit was compromised in this effort Prof Ranade (constructiva survey of Upanışadıc philosophy P 4 5) writes about the Atharya as follows -- 6 ·. When we pass from the age of the Rgveda to the age of the Atharava we pass from the universe of hymns to the universe of incantations, goblins, ghosts, sorceresses, witches, diseases, and death take the place of the god and goddess of light The Atharva Veda is verily a store house of the black art of the ancients There is no doubt some relieving features to the Ter of the Atharva when auspicious charms take the place of the destructive ones The Roveda was under construction over many centuries, climes and countries. All these factors were at work. They did act and affect, influence and change the Aryans and their concepts The Aryans came and settled in India, Centuries clapsed The Invaders became the conquerors They enjoyed boons of peace and prosperity and also suffered from the corrosion of the curse of luxury. The original spirit was forgotten as the Aryana themselves too changed in blood Generation after generation, the hymns of the Roveda came down from father to son from preceptor to disciple The words were marvellously preserved intact but unfortunately, is not preserved so well either the meaning or the spirit, Distance lent enchantment to the Rgveda. The stanzas (1 e. Rks) of the Rgveda became charms (Mantrās) and entiquity shrouded them in mystery At this stago, came learned people lo read the intentions of the Seer-poets of the Rgveda And they wrote glosses, explana. trons and commentaries and suggested employment of the hymns (fafagie) in the different sacrifices. These works are called Brāhmānas (ब्राह्मणानि) The Brihmanas are liturgic works purporting to be commentarios of the Vedic texts and given to ritual and sacrifices These theological treatises explained the value of the different rituals and sacrifices, These works are elaborate and voluminous The good they did 13 insignificant, the bad is considerable. Too much attention to the traditions of sacrifices resulted in its downtall This overdoing of the sacrificial ritual ended in making their genus flabby But fortunately the spark of bold and indepedent thinking was kept kindled by some of the seers The Aryan genius was therefore not sopped. A reaction in the right direction set in A word of alarm was uttered Tha 1ocsin was sounded by the later works) e the Upanisads which are thoroughly dissatisfied with the liturgic works ond spirit ·Some of the Brāhmanas were conscious of the grave perils imminent They exempted men who follow the fourth stage from this Liturgic and ritualistic course of the Brāhmana works those parti cular portions which were to be repeated only by the recluses of the forest, were styled Aranyakās These works wore different in spirit and scope It is in contradiction with the Karmakanda ( 5193 ) or ntualistic portion and it received a name of gnostic portion and philosophy of knowledge was substituted for the photosophy of rituals Thus we come to the age of the Upanişads Many revolutionary schools of philosophy were there they claimed an unbroken evolutio naty tradition from the days of the Rgveda The Upanis3ds declare a revolution against the sacrifices says the Mundaka Upanisad ( 1 2 7 ) But these sacrifices with their ritual and its eighteen parts are frail boats indeed (They are unsteady boats on the sea) and they that rejoice in sacrifice as the best of things in their infatuation shall pass on again to decay and death It is these Upanışads which had maintained unbroken the horitage of clear thinking and which had not allowed the clear stream of reason to be lost in the drear desert sand of dead habit They antici. pated teachings of the great rebel revolutionaries Vardhamina Mahavira and Gautama - the Buddha The Upanişads show a mature thinking Thoy have out.grown their objective aspect and have come to the subjective one from the Rovedic to the Upanisadıc period one sees clearly signs of progro. ssive stages of culture The Upanişads are bound to be many There aro at prosent proserved some 112 as old Upanışads of which only eighteen con claim definite authenticity and antiquity Somo Upanigads might have been lost The number of Upanışads as got translated by Princo Dara Shukov amounts to fifty their number given in the TTT 11afer and the faqat 34f243 is 108 Prof Weber thinks that their number so far as we know at present may be reckoned at 235 (Weber History of Sanskrit literature P 155 quoted by Max Muller P LXVIII) Every one of the extant Upanisad's forms the end of a branch of one of the four Veds The maximum number of the Upaniyads, therefore can be conjectured to be equivalent to all the possibla branches of 7 ·the Vedas On the strength of this, Mr. Basent Kumar Chattopadhyaya, therefore, would like to believe the number of the Upanışads to be 1180. This obviously, is a wishful thinking From this very brief review of the historical and external evidence of the Upanişads, we go to the Upantşads themselves and the internal evidence throws quite a flood of light on their nature, The very name Upanisad is meaningful 11 yields the following analysis The Upanisad is formed of the following components - 79+9+ The prefixes 34 and fat give no trouble of interpreta. tion The root has four different meanings. All of them have been exploited by ingenious commentators to emphasis their various schools of thought. Fortunately, all these meanings are complimentary. The prefix 57 means near or quick, while for the ougmentative prefix means completely The root yields the following meanings. 1. V मद् 2 3 To sit, to dwell, reside, To attain-achieve. To exhaust, tire out . 4. To loosen or destroy. . The first and the third meaning put a stress on the subject the person-the disciple while the second and fourth on the object from the positive side, on the attainment of goal and from the negative side, on destruction of sin or the Karmic Bondage. Aryamuniļi in his STTTTTHCT explains Upanışad as what takes near Brahma. गोपालनन्दस्वामी in his ईपादिदशोपनिषद्भाप्य ( Preface 2 / defines Upanisads " शीपते हृदयप्रन्थि वर्मबन्धो विनश्यति गम्यते स्व यया रूपमा विद्या उपनिष-मना। Thot according to me is Upanisad which solves the riddle of the heart (cuts the knot } destroys the bondage of works and which makes possible realization of the true Selt. The etymological meaning and the first meaning is to rosida entirely (whally) with the preceplos. That probably is the rest and historical meaning Here, a stay of the disciple with the preceptor of varying duration is indicated. The Chindagya ( vit 8. 1) refers to this meaning and Incidently to the purpose of the stay also The second ·meating it appears was subsequantly attached to the word it is the knowledge by means of which one can qurckly and completely attain the goal the supreme being The first interpretation had in view the rappor between the teacher and the taught as the emphasis is on the fact of the intimate contact and residence here the emphsis is on the purpose The third interpretation has again the support of the Upanisad and the Chandogya (2 23 1) refers to this and the Upanisads give many stories of the d sciples to illustrate the arduous nature of the waiting on period and its need Many times the aspect of the loosening of destruction of the Karmic bond or ignorance is also emphasised While the Upanisads themselves very frequently use the word Upanisad in the senses of a secret of importance the sum and the substance and the Summum Bonum As all these definitions point out that the goal beiore the Upani Sadas is to go to the very root of the things What is that asked the Upanısadıc Philosophers (The Mundak I 1 3 4 fasta 179- मिह विज्ञात भवताति) which being known everything else becomes known? In short they wanted to know the arche of knowledge The 76517077 III 9 28 asks the free of cut down springs a new from the (original ) root what must be the root of a man s life in order that it may grow up again even though cut down by the (great ) mower death? यदवृक्षो वृणो रोहति भूलाग्नवतर पुन 474 fra cyat quo FHITEHTAA TIESA Because of the nature of such fundamental inquiries which are the ultimate end of all philosoph cal search the Upanisads are aptly called the at the end the acme and the zenith of the veda The goal is the peak but diverse are the ways which lead to this goal Because of the highest goal they put before and the sincerest efforts towards Its achievement the Upanişads were instrumental in improving the tone of the society these were means to the end 1. reality The Upantsads introduced a new outlook Catholicity and freedom of expression and the country has arisen in a new heaven of 9 ·freedom “Their knowledge was free and the head was held high Men and women freely participated in philosophical discussions. We come across suffragettes like Gārgi of a bold and sturdy outlook, seit possessed and confident philosophers like Yāñjyavalkya and enligh. tened kings like Janaka who valued wisdom to such an extent that he did willingly offer whole of his kingdom along with himself as a reward for instructing him in the highest truth. (ETIT04F N-2.4 ) Because of the goal and the achievements, no wonder, the Upani sad seers were leading the rest of the world in both philosophic and psychological reflections The Upan sads, therefore, are held in deep reverence by all Indian scholars of thought. Even such great revolutionary prophets as Mahavira the Tul thankar of the Jain religion and Gautama the Buddha of the Buddhist religion make respectful references to the Upanisadic soers No wonder there are both oriental and occidental scholars who hold them in high esteem History tells us whenever the Upan Sadic Philosophy was assimilated, the nation rose in stature and whenever It was neglected it decayed But one thing that is sure is that the Hindu Society has survived all the dangers and attacks, because of the percolation and assimilation of the Upani $3dic principles that have trickled down in the society. That day is great indeed when tho Society sots stable, surcharged with Upanişadıc lore ·Chapter II. The Isa is the atje of Upan.gads It is an Upamsau par excellence It presents a complete philosophy It gives out an inter grated synthesis of the dynamics of bte There is not one word which is superfluous Every word has its place and some of them fit in at two places equally well The economy is both enticing and enduring ft is compact with meaning Seldom in the history of mankind so much wisdom was concentrated in so tew words of such rich connotations It must be borne in mnd that Iba 15 an Upanışad It teaches the doctrine of the sout and so Is is as compact in construction as in its contents in its short compass it delineates all the aspects and forms of the soul it shows an extraordinary piercing insight It refers to all the aspects of the soul it deals with the Fifa soul fathomless the tra soul - the demitless soul fario abstract and soul #Tu concrete all the forma tions and incarnations of the sout the Brāhman which is beyond all comprehension the dynamic Iša the omniscient omnipotent too the soul encased in the individual being and the आत्मन occuping all bodies are covered and the essential unity among them is stressed The Isa in gods and the unity among them- Yama Sarya and Prajapatya is suggested and it is pointed out that the peaks of individual greatness (af paket fex Tar) are identical witte the four summits of divine manifestations of the fsa the Lord 11 presupposes an intimata and living contact between the soer and tho aspirer the teacher and the taught The Isa is set as an address of the illumined one to the disciple to be illumined The need of . 11 ·pīths ) in it One hundred diverse ways may form a tangle a labyrinth Every chapter is a book in itself While the Isa has only eighteen neat verses Each of these two works represents its class in entirety And what a contrast in bulk and spirit 1 The Sata patha appears to me like the Gaza pyramid of Egypt A massive gigantic construction built on the sandy desert just away from the streams of the Nile which flows only at a little distance The spinx is associated with it as its guardian With her weird wan and twirling lips she faces the traveller with a riddle Solve the ridule and life is spared fail and death is certain The alternatives she presents are death and bare existence There is nothing noble about it and there is nothing surprising in it After all she is the matching half beastly guardian of the pyramids - the leviathan structures of solid blocks of stones Some weighing even twenty tons each but after alla dead mass entombing a dead body a mummy! The pyramid may evoke fear but not inspire respect The Upanisads can be compared to the streams of life force Jivan on the Himalayas fyre after tyre of the mountain ranges rising one over the other and the peaks vying with one another to reach the heavans holding on their bosom the benign fairy take lake the Manasa The Ita Even a passer by may come and stand by its side and this sheet of water reflects the self and quenches his thirst It soothens his body and mind This lake has no riddle to puzzle but Inght to illumine and depth to delight Riddle of the lake is light from the lake Take a plunge and sublimation is sure and if the divo or morger is the goal then the identity of the individual sout with the cosmic soul is attained the alternatives thus it presents are life full and life perennial Growth and happiness for the present and consummation and bliss for the future The lake has the great depth of mystery and a radiant sheen or halo of the sublime the True А summary of the Isa will bear this out The Upantsads as has been pointed out ntha furst chapter eschow Karmak Inda of sacrifices discussed ad nauseum in the Brihmanas and they follow the Jnyanamarga Transformation of the present life or life terrestrial into i to celestial is the goal before all the Upanisads The Isa too has the goal It presents the following philosophy The first two versos show the essentiat harmony botwoon the man of the world and the pilgrim on the path of light The two 13 ·courses are not exclusive, but are complementary to each other The poet a preceptor is seen here appealing to the two aspects of his disciple These are the 49 and faffroach trends The first line puts the stress on the aspirational side, while the second on the activistic aspect. They contain an assurance and warning. Assurance that life terrestrial can be converted into life celestial and waining against the neglect of the daily routine and duties of the world It tells that duties and responsibilities of this life must be shouldered and they are not a hindrance but a help to life divine. Every work done can be converted into divine gold by the magic touch of the philosopher's stone of detachment Life divine should be the nature The base of life divine is the recognition of Atman Recognition of the Ātman and elforts to build congonial atmosphere so that it should express freely in the body, can be said to be farging the link between life divine and life terrestrial. There are some people who deny the very existence of the Arman According to them the Atman, apart from the body, has no separate existence Atman to them is the effervescence of the chemical thing that is body Such body - worshippers turn into pleasure seekerhedonists The Isa puts the third verse to point out the fate of this misguided lot Those who believe that the man is a perishable thing as the body is and, therefore concentrate their attention on the present happiness alone are not born in the glorious regions of the Aryans but in those of their lost brethren of Yore (the 37.s) who were hedonists out and out and whose philosophy was still practised in the regions of land inhabitated by the cultural descendants of those Asuras The next two lines are an explanation the seer offers to the knowledge - thirsty It is in reply to an anticipared question from the latter as to the nature of soul- the vital link between these two lives Here the qualities of the soul-stult are shown The prineval static-soul without beginning and without end - the Nirguna Brahma - the all comprehensive soul is expressed in apparent contradictions This soul beyond and above qualities in ) or Virguna qualiti. less ) assumes qualitative aspect of the ATOP Saguna Brahma The former is un moving while the latter is faster than the mind. The Nirguna being the first and primeval neither the gods nor the limbs .

·( देवा ) can attain or contain him It transcends them both The Nirguna as well as the TUTTET by staying stabla outstrips pursuit Next is told and explained how this abstract entity of infinite nature takes a concrete form in various bodies as wind the invisiblo and all occupying reveals itself in concrete forms in clouds The fifth verse sfresses the extent of the soul the various manifestations are put vis a Vis one another The Nirguna does not move while the Saguna moves The first half of the line refers to the Juxta Position of the Suguna and the Nirguna The second halt refers to the extent of the Saguna Brahma It is in the body and outside of it as such it is both near and away An individual body does not contain the soul The second half stresses th s aspect in short it is fall - all pervading Now the Paribhu teacher of universal outlook and full with the milk of humanity is explain ng the following basic truth to his (979) innocent noble and simple disciple The aspirant should know the basic nature of the existence of the soul and should not remain satisfied wth caring for oneself alone He must broaden his outlook He is the knight errant in search of the Holy Grail The first two verses equip him with the double edged ( spiritual and temporal) sword now these two (verses 6 & 7) give hm the secret of invulnerable armour and shield ( 578 703 ) This is seeing oneself in all and all in oneself It is the base of fearlessness Feeling of otherliness is the cause of fear Perception of unity ensures ( 3447 ) fearlessness The eighth verse is a separate idea Here the qualitative aspect of the link is expressed in verses four and five the condition of the soul static as well as dynamic is given in the next two verses its extension or comprehens veness are shown and in this verse the nature of the soul is depicted Whether the Atman is inhabitating a vegetative ( 774 ) animal ( 317 ) or human body (alfath ) it is sufficiently deta ched to be affected by any sin (3799faza ) as it is by nature brilliant ( 73 ) and pure ( 164 ) and this brilliance and purity can be attained by a person who has catholicity or universal outlook 15 ·(Sa paryāgat ) The second part of the verse shows also how to recognise a personalitty of these sterling qualities or in which the soul - link is sufficiently strongly forged ie who has developed his psychic qualities This is of a great practical value It presents a picture of an ideal a synthesis of material and spiritual qualities It presents a harmonious personality Such a person is seen in the form of a wise seer (Kavih ) controller of mind and subduer of senses (Manis1 ) of a universal outlook (Paribhū ) and self reliance (Swyambhu ) know it that in him the soul force is awakened and he is on a high stage of fulfilment of the divine life The next six lines are an advice of a (Swyamıbhu ) teacher to the Kratu They caution the aspirant against the dangers of neglecting worldly matter and tell him that he must be a man of the world and then alone he deserves to be a traveller on the bath of progress The goal is assimilation la lita divine The very fact of his birth as a human eing shows that he is still in the cycle of births and deaths and that he has yet to travel on the road He must keep safe this body machine It is a necessary means to take him to the goal He must safeguard himself against all dangers An untimely or premature death will prolong the way of realisation He muit live sufficienily long the way of realisation is both long and difficult He has two valuable and indispensable assets for this journey Fortunately again they are complementary The knight.errant must look to his physique body (affer) ( The perishable or Ksara part ) and he must have the vehicle of the material sciences to ride on Of course he must need the divine grace and the correct knowledge of the road Body and worldly knowledge are two means to the end Once he enters beatitude divine grace will merge in the divinity Permanent part of the body soul combination will be assimilated in the permanent entity The Parisha ble will meet and mingie into the Aksara The (47) Ksara will bo discarded ultimately but till the journey send these are essential At the journeys end his soul will have been assimilated in the Great soul and the Vidya in His omniscience The soul is intent on his Journey to eternity to change the metaphor he must first be made to cross the atmosphere and be introduced into space or Briman wherein he gets his natural momentum Till then external aid is essential Dent ( a ) is a r der in the plane ( Debs ) and Ayidyī ·may be compared to the propeller of the plane Till he reaches space both Deha and Avidya are necessary once he reaches it he gets momentum of his own and both aids become then a burden and superfluity There is a word of caution in these six lines Body and material knowledge are only means These are the sign posts on the right way Ono must not allow onesnif to be lost even on the right way it one is tempted and stuck in the right way one is lost and one will be whirling in between the pleasant lives Even if one becomes god it is immaterial Thes. Intermediary lives of different durations take one away from the goal of realisation Thus those who are stuck in सभूति or the faża side of the human existence miss the bus and from the ultimate point of view may be futther away from the goal than the avowed body worshippers or those who take the wrong path There is an early possibility in case of those hedonists to be enlightened about the real path in a comparatively shorter period of one or two deaths And they may zealously and vehemently pursue the right path of the Atman and reach emancipation even earlier than these who are enjoying pleasures in their various god I ves of comparatively much longer duration than the human life The teacher who still is a Siddha in making is seen as impar ting wisdom to hos Sudhaka Verses 15 and 16 form this stage Verse 15 shows the relation between the ultimate Reality and Huff The latter is subservient to the former but all the same it is an essential need for the former Thafa is the elemental sheath or the body is the Karmic sheath The soul is sheathless It far transcends the sheaths Sheath elemental sheath Karmic and soul are the good better and the best of the aspirant Those who can d gest this can hope to attain the true Vidya Avidya is the manifestation of elemental sheath The aura of the Satva 15 Vidya that of the elemental sheath is Avidya afa is shown here as a dazzl ng golden vessel containing Satya The precious commodity of the Satya is preserved in the proper case Care is to be taken that the preserva tion is discarded now that it has become a prison and also care is to be taken that the destruction of the golden cover is only for the realisation of the much higher commodity nay the highest The next verse prays for the identity between life terrestrial and life divine and also points out now in the ultimate realisation a universal assimilation is experienced 17 2 ·Verse 17 defines afo and *F* The subtle part is the indivi dual breath the Ksara part is the physical body which ends in ashes ( after being burnt) Tha Ksara body is also called Asambhūtı as it cannot have any further births The subtle part is Sambhuti as the Karmic sheath is born and rebarn till liberation or immortality Aksaratva Imperis hability or Amritva immortality is attained Another name given to Asambhuti is Vinaša destruction Now the subtle part undergoes a cycle of births and deaths This too cannot be the end The fruit of this सभूति is different or other than realisauon ( अन्यत आहु सम्भवात् ) It too is a necesary means that is this body the outermost of the three sheaths The sthula or gruss part of the body soul combination is this Asambhava or the entity incapable of taking birth The body cannot be born again The Tejas or the radiant is an inner cover This auta is the subtle chemical action of the Karmic core on the elemental matter and the innermost is the kuta or Kermic body This Karmic core takes on bodias till liberation in verse 16 the authoritative and conft dent announcement of selt realisation is made in the remaining verses the role of the tea her is that of a prophet He is seen in the garb of the Buddha He is too broad minded and too humanistic to remain conte nted with his own realisation alone Heady ses his pupil to attain that His advice is Be a doer (Far) be a believer and be a follo wer of the path of righteousness impregnated and illumin•d by OM If my lad inou followest these precepts thou wilt realise that Thou art That The seer is not content only with hs or hs disciples illumina tion He wants a universal enlightenmont Soriety figures here Divine grave is sought it is therefore in the last verse of the Isa halp of Agni 15 prayed for and he is invoked to take all on the divine path which is also the path of plenty and abundance and to fight out crookedness and hence sins out of them The 1šāvāsya can be compared to a train whero Iša is the driver and power and Agni is the guard it is a train of eighteen bog as to be divided into eight separate compartments Each compartment is separate but incomplete They are joined with the others The train makes a compiero wnsis The guards ao SA N19) Puus quently borrowed from the workshop of the Rgveda It is a pscessary borrowing and is a safety measure 18 ·In the brief summary given above eighi distinct thought move ments are pointed out their essential unity also is shown It has been seen how they serve as vital parts of the lite harmonious and life divine These cycles of thought can be expressed by another metaphor also The first step(e verses 1 and 2 are ) is the wedding prepara tion between life divine and lite tempora! Step 11 e verse 3 Incompatibility of a wedding and its consequences Step Illi e verses 4 and 5 the wedlock or link Step IV - verses 6 & 7 strenthening of the wedlock or forging the link Step V .. verse 8 Bridegroom Eligibility Step Vi -- verses 9 to 14 Harmony between the marital life how to preserve Step Vit - Verses 15 & 16 Consummation of the wedding Step VIII -- verses 17 & 18 ssings Every Upanisada is an attempt at synthesis of the real values of life The Isa stands as the best of them as it has achieved the aim in the best possible way Synthesis on material and spiritual plane was and is the dream of all men of Visson The central dea of the Isa is self realisation through a harmonious life and its extent and scope are surprisingly wide The Isa has the germinations of the Karma. yoga, ( verse 2 कुवतेवेह कर्माणि ), कमसन्यामयोग ( verse 2 न कर्म ficaat 7 Jnyanayoga (verses 9 to 11 and Verse 15 ) and Bhakti yoga (Verse 17 2 * TT TT 18 319 749971 etc) It presents a complete and constructive theory regarding Sambhuti in a nutshell (verse 15 ) Iša gives a synthesis of all sides ( material and spiritual as well individual and social ) of life harmonious It appears like a great diamond with many facets It reflects all the rainbow colours of Hindu philosophy once the rays of intellect are made to pass through it Adjustment of the angle of vision may reveal a new shade a tint a tinge even a spectacle It outlines the course for the aspirant in verse 1 and verses 6 and 7 and tells duties of a man of action in verse 2 and develops them in verses 9 and 14 The integration batween the aspirant and the doer is stressed in verse 2 and developed in verses nine to fourteen The harmony between Avidya and Vidyā ( versa 10 ) and 19 ·(verse 13), the Ita and Jagat (verse 1 ), renunciation and enjoyment (verse 1) कर्मयोग, वमंसन्यासयोग, ज्ञानयोग, and भक्तियोग 1s pointed out and identity between Isa and Doer, Personal perfection (verse 82) and divine - perfection (verse 16.2) Kavih, Manisi, Parbhíh, Swaya mbhun and Pūşan, Yama, Sürya and Prajapatya, that between Abstract and concrete ( verse 4 and Verse 17.2 ) 15 stressed Thus it shows unanimity between Isa and Kratu, Jagat and Jagatſ and self and universe, sun god.Pusan, Yama, Surya, Prājāpatya and God Isa. An outline of the history of the work and a few words about its author and date will not be out of context here. The Isa belongs to the Yājurveda school sponsored by the great philosopher Yāji avalkya. Behind the symbology and mystery and maze of the legends is seen a tradition regarding the history of this school of the Yājurveda The tradition goes back to the sage Varsampāyana, who was the follower ol the then one and only school of Yajurveda. He had many disciples, chief of whom was Yājarvalkya. Disobeying his preceptor probable on a justificable ground, Yajna. valkya eschewed the Yajurveda He learnt and started his own branch known as the Sakla Yajurveaa. He matured this under the guidance ol his father Vajasereya (which is a very probable explanation or under the guidance of the God Sun in the form of a horso which is 3 symbolic explanation) The Isa belongs to this branch of the great Yā navalkya The fsa appears to be one of the oldest Upanişads if not tho oldest It is a metrical composition embodied in the very Veda 10 would theretora be right to attributo to it a priority over the commentaries on the sam3 Veda most of which are writen in prose Western schools give priority to Brhadiranyaka Upanişaf. Sri Aurobindo (p. 110 1śa Upanısad. 1945) is of the same opinion. The Satapatha Brinmans is a commentary on the thirtyninth Chapter of the Yalurveda while the Brhadiranyaka Upanisad 13 a commentary on the 40th chapter The TTITE is the chafar. Looking to the Internal evidence one is struck with the close similarity between tha Arhadāranyaka and the 1s. The former in prallx and the later is compact, Whether we assume that the Brn. has oxpanded the ideas of the Isa or the Isa presents the Kernal of the Brhadiranyaka there, would not be a gap of more than . couple ·of centuries between them It is therefore quite safe to give a high antiquity to the Ila Upanisad Though not unanimous the tradition attributes authorship of the Iša to the sage Dadhyangatharavana It is supposed that all the five chapters of tna Yajurveda from 36 onwards upto 40 were revealed by the sage The Satapatha Brahmana commentary on the Yajurveda reiterates this ($9 a 14 1 1 20 ) The various later commenta tors right from Uavatacarya Mahıdhara Anantācarya substantiate this There is an indirect internal evidence also This same sage is also credited with the propagation of Madhu Vidya This seer of the Madhu -Vidya the Brhadaranyaka tells (11 5 16 ) explained the Madhu approach of Itfe to the two AśVini Kumaras This very positive out look and optimistic and constructive approach go well with the spirit of the Isa also The Gopatha Brāhmana ( 14 ) gives an ingenious explanation of the nick or pot name Atharva of the sage He is called Atharva because he propounded that Search Him here (in you) This interpretation also goes to substantiate the tradition In the I a the dialogue method is used the teacher has made indirect refernces to mythology and legends has used analogles and similies and has made a shrewd use of different meanings of the same word 21 ·Chapter III. The Peace Invacation It is seen that the fa has this special distinction of being the only Mantropahı$ad, The 40th chapter of the Yajurveda Samhith is the Isa Sukta, This Sukla is sublimated into an Upanışad by the addition of This Peace Invocation. This Peace formula serves as a dynamo to electrify and vitalise the whole Upanisad. This invocation might have been a great diamond coin of ideas in common circulation in the chosen field of the seers, the very best and the very true. Such universal and fundamental foundations are very few. These are like the glaciers. All old and ever new, but always abiding They were discovered by the great sages The wise turned them into life giving streams of water for the Upanisads. These - Ideas have given life and flow not to one Upanisad but to many all streams of the Upanssads are tied permanently to the feet of these glaciers which ultimately resolve themselves to the omniscient one - Brahman or God, represented be Oin Every Upani Sad has such a prefix-such a source. All the thirteen principal Upanisads have six such basic foundations The Sa and the Brladaranyaka both have the same peace - invocalion An analysis of the common one hundred and one Upani sads shows that all the subsequent ninety-nine Upanişads have borrowed one of the other of these invocations of the old, the Prasna the Mundaka and the Mandukya fikewise have ॐ भद्र कर्णेभि शृणयाम देवा as their शान्तिमन्त्र. It has the maximum following of thirty.ona subsequent Upanişads This has been ·more or less equalled by the following of 3 F 1997 which is the peace invocation of the Katha and the Svatásvatara of the old and twenty-nine subsequent ones That of the Isa and Brhadāranyaka with a total following of nineteen is followed by 32 3710glurg fignift that of the kena, the chāndo gya and Maitra and thirteen other Upanışads Then comes a fafcsf the Santi Mantra of the Kausi taka and the Aitareya with an aggregate following of the eleven Upan133ds Last comes that of the Taittiriya BoT 197 RT वरुण which has no other following This is unique but not so surprising as by the time the later upanı$ads were written gods were assimilated in the universal deity Now we come to the Peace invocation proper of the Isa It reads - ॐ पूर्णमद पूर्णमिद पूर्णात्पूर्णमुदच्यमेत । पूर्णस्य पूर्णमादाय पूर्णमेवाशिष्यने । Arrangement - अद पूर्णम (अस्ति), इद पूर्णम (आस्ति), पूर्णात पूर्णम् उदच्यते पूर्णम्य पूर्णम् आदाय पूर्णम एव अवशिष्यत Words अद That (the unmanifested invisible reality which has completely occupied the Universe and still remained स भूमि विश्वतो ब्रत्वात्यfacteeti TOSHI) gog Perfect ( It has been variously translated by others as whole and Complete इदम् This (The manifested visible universe) पूर्णम् Perfect अस्ति Is पूर्णात् From Perfect पूर्णम् Perfect. उदच्यते Rises springs gushes up (the sage 399 has used the word 37319a takes on a high Birth) पूर्णस्य From perfect (literally of perfect - here genitive is used for ablative The genitive is the most comprehensive of all cases 23 ·It can be substituted for any other case on the authority of pā int II, 350 C G gia Perfect. 311CIU Having deducted. Taken out. gute Perfect ( That unamınifested perfection) ga also. nafta Remains as a remainder. Meaning :- That is perfect This is perfect (This) perfect has sprung up from (that) perfect (When this) perfect has been taken out (deducted) from (that) perfect, the remainder also (18). (another) perfect. That Perfect' stands here for the ultimate reality. the invisible whole while this perfect' is used for this visible universe of infinite extension This Peace Formula is pregnant with potentialities an analysis and explanation will indicate the immensa implications. Analysis This verse has twa sectians the first places creator and the creation in juxtaposition, the second connotes status and potentia. lities of the perfect Explanation of the ) The Creator is the first is the Reality. How First Pada the universe has com out of him is indicates here. The keynote is 3&50. It implies a joyful activity, it suggests that the creation is not an accident and it is not an error It was a willing activity, nay a purpuseful activity. The Upan sada have used various significant words for this. He desired ( 3771947 ) He willed (gen) He exerted ( R ) He laboured ( 47 ) and Ho created and became () Brnadíranyaka 12.4, 1.4.9 1. It is He and none else None could tell ordor Him as there was none before He was the Master. He was the Beginning. He must have put his heart and soul in it no wonder perfect came out of perfect The Creation this universe this Jagat leapr up The Brhadar anyako. panigad (126) uses the signucant words 71' "The glorious seed flourished." 11 was a spontaneous cuiburst from HIM. It has all the beauty, all the magic and all the Charm of Perfect The ·Brhadiranyaka waxes eloquent and calls both parts and the whole the fibre and structure of the earth as honey The whole of the 51h Brahmana of the second chapter bubbles with optimism The Madhu Vidya of the sage दध्याङ-गाथवण Is explained here The Creator manifested the creation man and humanity are all termed Madhu honey The elements that dominate the universe and the laws that bind it are also named Madhu The sweet silken threads of love bind us together and the sweet laws rule us Thomas Trahernes ( quoted in the perrenial philosophy PP 80 81 ) may fittingly be called as a modern translation of this same outlook on life Your enjoyment of the world is never right till every morning and look You awake in heaven see yourself in your father s palace upon the skies the earth and the air as celestial joys having such reverend esteem of all as if you were amongst the angels The bride of a monarch in her husband s chamber hath no such cause of delight as you You never enjoy the world aright till the sea itself floweth in your veins till you are clothed with heavens and crowned with stars and perceive yourself to be the sole heir of the whole world and more than so because men are in it who are every one sole heirs as well as you Till you can sing and rejoice and delight in God as misers do in gold and kings in sceptres you can never enjoy the world He is perlection and so Universe la a partection The Jagat is Purnam How great an assuranre How vast a scopa for progress and therefore how far-reaching is the horizon of hopes! The note of the first line of the magic peace formula is Omnipresent Optimism Explanation of the ) The Second Pada at first negatives all our foars Second Pada and secondly holds out a positive assurance It tells us that any thing taken from the perfect does no reduce it in any way as the perfect is not bound by the law of imperfets We imperfect beings are subject to age exertion ennui There comes ultimately sagging or faggidg or a stop Take the example of the Ta The king who willed the artist who planned and the hundreds and thousands of workers who laboured had all decayed and died What was with the planners was with the smuteurs planned also the olanners could not live to build another ) 25 ·Tal The Taj is in white marbles was complete and is ageing but that in black marbles died a death in its vary conception This is the law of all imperfections But it is quite the reverse with perfection The perfect univJt$e was created but the perfect (Creator) was not completely or wholly exhausted after the creation Nat an rota of his power was lessened He is the same perfect He was the whole now too he is the whole All his power is in tact Perfection is Infinity in the field of the positive Perfect therefore after creating another perfect again remains perfect The Reality the first perfect still is the omnipotent omniscient and possesses all the Omni epithets The universe is parfect This means it is capable of giving scopo for progress upto the very perfection There can be a wise firm seer who may altain llumination get rovelation and merge in Perlection Thus the illumined one can be a perfection and there is no end to Possibilities He in turn can help others to perfection He can keep going to cycle of perfection The cycle of perfection needs have no end Optimum Optimism Tha Mantra concludes with a tripla repetition of ( śānti) peace Peace is the (esult of joy Joy is the state of mind of which the bosa is Optimisim. The goal of perfection is the firmest foundation Highest joy or the very bliss of realisation can be in view and the result will bo most abiding state of Peace I Such a peace is desirable and possible car the individual who can reach porfection Such a peace is desirable and possible for the whole universe Let there be efforts and let that be the goal The threelold peace individual Social and Universal As the Isa takes its vitality from the Sant Mantra which in turn takes its strength from OM The peace Invocation is the matrix of the Ila OM 13 the womb of the invocoton OM is tho apitome of tho Sinti Mantra too OM is the dynamo attached to the power house of tea Sali Mantra OM Is the rocognised mystic symbol for the Reallty Tho Creator tt etymolog cally means the protector (74 to protect ) 11 is the symbol for the gods ol Creation preservation and destruc tion all together it is also a symbol for God. the ono and the only It stands for the Crostor and Creation together.

·The aid of OM 15 sought in the Peace Invocation OM functions as the regulator too OM is a driver and a Guard in one From Upanisads to OM we come to three concentric circles The wider circle of the Upanisads has the inner circle of the Isa within it The Isa in turn has the circle of the Santı Mantra as its centre and this has OM as the core circle Peace it is seen must be preceded by joy and optimism The peace and the degrees of peace depend upon the intensity of joy and optimism The peace of realisa tion and illumination pre suppoees a state of bliss But such a peace is a slow training Its course is outlined in tho Katha Upanışad ( 111 13 ) It says Coil in speech into thinking and thus meditation matures into wisdom wisdom widens into a universal and transcendentah outlook and then lasting peace dawns May it be noted that any of the degress of peace cannot be an out cemo of a negative attitude it is quite the antithesis of laziness boredom and exhaustion The Vedic sages prayed (Roveda 2 30 7 ) नमा तमत् न श्रमत् नाततन्द्रम् Let not laziness exhaustion or fatigue assail us Attainment of such a constructive active peaco is the goa! the sage prays for such threefold peace 3 Tifa হানির शान्ति 27 ·Chapter IV Realisation is the goal of every Upanisid But this requires an adequate preparation These stages are chalked out by the preceptor He gives his advice in the Isa The Isa is a monologue in construction but a dialogue in design Questions from the disciple are anticipated The curious and knowledge thirsty student (frame) requests elu cidation and then flows the masterly explanation The fsa compares well with the Gita The Gita is a sermon by fats) the conqueror of senses to (TTT) the victor over indolence The G ta presents an ideal the Isa a stage on a very high level Soth Króna and Arjuna are harmonious personalities in the Isa 100 synthesis of the practical and ideal is attempted The Tla aspirant can safely say Toke Str Galahad of Lord Tennyson - My strength is as the strength of ten Because my heart is puro I never felt the kiss of love nor maiden s hand in mine More bounteous aspects on me beam Me mighter transports move and thrill So keep I fair through faith and prayer A virgin heart in work or will The first two lines of the Isa form one thought unit The Upanised ning primarily used sitt valixtinn rautally It would ſay stress on the spiritual aspect of tife The first versa no wonder fays stress on the aspirational aspect while the second on the activistic ·these verses are complementary to each other as both together form & complete unit They are taken therefore together in this chapter The first verse gives both theory and practice It has distinct and co related three thought movements The first two lines give the principle and the second two the application The verse runs - ईशावास्यमिद सर्व यतिन जगत्या जगत । तेन त्यक्तेन मन्त्रीथा मा गध कर स्विधनम ।। Arrangement इद सर्व ईगावाम्य विच जगल्या जगत। तेन त्यक्तत भुजिया क्स्प स्वित् धन मा गृध ।। Words This ( visible world ) 2 सर्व AIL 3 ईशावास्यम् This word contains the following two possible combinations (i) ईग + आवास्यम (11) ईशा - वाम्यम Ita is formed from the root fet 10 command cr govern Isa therefore is the lord the administrative head of the universe He is the Highest hierarchical qual tative manifestation of the qualitiless primeval Brahman The svetasvatara Upanisad (10) makes him the one overlord who rules the perishable objects and the imperishable individual soul ईदगा ( Instrumental singular of Isa e By or by the Lord) 11 is an augmentative prefix meaning from all sides all over Anantacārya in his ईशावास्यभाष्यम gives वास्य वस निवास वासित उत्पादित स्थापित नियमित वा आवास्यम from वम to dwell all over dwelling place or residence - 29 ·not Buildings of one's circle of preserves is the scope and limit of enjoyment Encroachment is a taboo and a forbidden thing Allow other circle round about to develop Il yon can, but you are not supposed to starve your circle All this is implied in 5341 Starve not oneselt and starve not others is the advice. For enjoyment one must have enough. But this enough is again defined and limited by other co. existing circles. This principle of permissible enjoyment is explicitly stated in the तैतिरीयोपनिषद् (भृगुवल्लो दशमोऽ नुवाक verse 18 wnich runs- न वचन वसतो प्रत्याचक्षीत । तद् वनम् । तस्माद्य या कया च विश्या ब्रह्मन्न प्राप्नुयात् । आराध्यस्मा असमित्याचक्षते। Tnou shalt not reject ( sholto to ) any man in thy habitation. For that too is thy commandment for obs3rvation Therefore in whatever sort do thou get thee great store of food, the wise say that provision is stored for the refugees. The Agveda X, 1176 is very categorical in condemning a man who is not charity minded. It declares, "Fool is he, who donates not, Futile is the act of his eating food Such food i verify tell you is his death. The man who does not feed good man or does not help his friends is only adlutton. is only a sinner मोघमन्न विदन अप्रचेतः सत्य अविमि वध इत्स तस्य नार्यमण पुष्यति न समाय केवलाघो भवति केवलादी । Charity is specially recommended for men In an allegorical reference to the eternal DDD sound of the thundering, the Upani. şads have read for for control in case ol gods who are surrounded by all pleasures in heaven for GAT compassion In case of the HTET & or demons who are given to excesses of cruelty and for ali chanty in case of human beings prone to selfishness The threo Cs of Control, Compassion and Charity lace of the throo afor. ementioned Ds. atat SATT: presents two sides Foundation of the first Is 'gratitude and of the second is latitude. The first is in relation with the divinity that pervades the universe and the second, in relation with its manifestations. What attitude the aspirant should have in relation with the manifest world and especially with other ·$T +arga inl) Worthy to be covered by the Lord -Ish 1 And, again but, on the other hand (3=- In the Vedas used as a Copula implying restriction and emphasis)- Ish 5 Ish 9, Ish 9 12. 391 (Third person Atmane plural of 394 to worship to serve ) Worship serve -Ish 9 Ish 12 ( worship dance attendance on ) 394 Both-Ish 11, Ish 14 (Voc. Singular of ut from v to go) O seer O goer - Ish 16 A letter as a symbol of the imperishable immutable God who is the protector, preserver and the destroyer -Ish 17 OF Only, Solitary -Ish 16 579 One, one and alono Ish 4 T19 Oneness -Ish 7 #7 Moving (from 5 to move in the compound TÀ) -Ish 4 vafa (Twice ) Moves Ish 5 177 To it -1sh 4 STT Sin - Ish 18 Only Quite exactly just likewise -Ish 2 ish 6 Ish 7 tsh 10 Tay This way -Ish 2 Wither -Ish 7. * Work -Ish 2 effor Deeds works ( Acc Plural of 47 ) -Ish 2 fifa A Seer -Ish 8. Fu Whoso? (Gen Singular of F who ) -Ish 1 Foto doer (From F1 a doer Voc Singular ) -Ish 17 (Twice ) कृतम् Done Ish 17 (Twice ) TUTTAA Most auspicious (AĦ Superlative Suffix ) -Ish 16 ff which -Ish 1 क्लिब (क्लिब, क्लिप to cut ) For cutting away माध्यदिन reading) -Ish 17 कुर्वन् Doingp P from 1/ to do ) -Ish 2 & Who (Nom plural of # ) ish 3 Tufo Goes - Ish 17 TU. Be greedy Ish 1 And -Ish 1 ish 3 Ish 6 Ish 11 (Twice ) Ish 14 ( Twice ). 1 -- masamant -leh 1 129 ·FTTELTE In the dynamic world in the universe of movement Ish 1 I Beings those who exist merely or procreate only (from to be born or to produce ) -Ish 3 37574 Speedy -Ish 4 fortfaca One should desire to live -Ish 2 falg (Imper 2nd Singular ] Thou desirest to live ( उवटाचार्य reading ) -Ish 2 ETIT Sachficial crooked deceitful (3 a crescent shaped vessel used at the time of sacrifice IT a Sacrificial priest ] Ish 18 a That That (Soul stuff ] It has come in the Ish thirteen times -18h 4 Ish 5 (Six times] Ish 10 Ish 11 Ish 13 Ish 14 15h 15 1sh 16 तत Then further more than that -Ish 6 Ish 9 tsh 12 Af Darkness the lowest of the three Qualities of in man Ish 9 [Twice Ish 12 [Twice] तममा By darkness by तमस Ish 3 07 There Ish 7 afen In that -Ish 4 017 ( Acc plural of HA Thas ) to them ish 3 at Those ( Nom plural of Ott That ) Ish 3 tsh 9 Ish 12 Ish 16 a To you ( Ace of ) Ish 18 Your (Gen of ATT ) ish 16 a Therefore Ish 1 ( 777 takes it as a pronour By him) Tsh1 तिष्ठत Standing 1sh 4 Alcat After crossing - tsh 11 ish 14 तु But Ish 6 तजस् Brilliance Ish 16 a By renouncing being relinquished Ish 1 a You Thou (imp 2nd Singular of TLT 3971914 ) reading in Place of cala) safu in you ( Loc Singular of FC you ) ths 2 T Shining God (VTT to shine ) Ish 19 दवा Gods Gods of lustre ( द्योतनान देवा ) Limbs • Ish 4 ·R TO US नाम Namely Ish 8 Si Far Ish 5 7 For sight Ish 15 474 An object of endearment property (From the vedic root 47 to produce ). - Ish 1 धावत Who run runners Ish 4 UNTrot of wise men ( Ab! plural of uits from fortitude eft intellect) T A wise man of stable charactor a wise man of foresight and fortitude Ish 10 Ish 13 i Not Ish 2 Ish 4 Ish 5 Ish 6 Ish 10 Ish 13 77 In man ( Loc Sing of 77 T at man who is not stuck and therefore not lost at Raft a leader cum doer ) Ish 2 74 Take carry (Form Vas to take) Ish 18 Ish 3 नमउक्तिम । Approaches with humility ( 7 humble 3fat speech) I! Panegyrics praise Ish 18 for of a comprehensive outlook all occupier 94917 Going all over (aft all over TH to go ) also it can be used as an adjective of universal outlook Ish 8 Ifh 16 पात्रेण By a vessel Ish 15 पुरुष Person Ish 16 997 Oye Fosterer Sun God (Voc Sing of 997 lit the fosterer Sun God who 15 shown as a 2 in the hierarchy of gods ) Ish 15 Ish 16 994 Former preceding going ahead Ish 4 sayfa Enter in (+fast to enter Third person plural) Ish 8 Ish 12 प्राजापत्य 0 Offspring of प्रजापति Ish 16 Go finally go for good after death Ish 3 alga Outside - Ish 5 भस्मान्तम Ending in ashes Ish 17 Te Enjoy Oye [ Imp 2nd Sing of V to enjoy ] -Ish 1 Harfa Beings Acc neu plural of sa a being ] -Ish 6 Ish 7 भूतेषु In beings Ish 6 पश्यामि I see 131 ·99 More numorous great (794) -Ish 9, ish 12. facgi Abundant - Ish 18. A [Abl. singular of mind ] -Ish 4. Halt Nom. sing. of 771117 Who overlords his mind -Ish 8. HT Don't [Indelinable of negation ] - Ish 1. मातरिश्वा । Wind, air breere मातरिश्वन 11. Faetus in the womb 11. A synonym of the dynamic Isha -Ish 4. 594 A face [ Neu Sing an a face ) -Ish 15. IT Delusion - Ish 7. Fri Death -Ish 11, Ish 14 47 woatsoever, which ish 1 Isha 16 Afer in whom [ Loc sing. of 4ch) -Ish 7. यम The God यम controller of an सर्वस्य सयमनात्यम , यमु उपरमे who keeps aloof from ati injustice य सर्वान् प्राणिनो नियच्छति म यम who allots to all beings - Ish 16. # Who - Ish 6, Ish 10, 13h 14, Ish 16 urolazna in the true senso, precisely -Ish 8 युयोधि You tight out ( for away 1/ यु to fight -imp 3rd Sing] -Ish 18 À Thoso, whosoever [ Plural of 4) -13h 3. ish 9 Ish 12 lsh 13 À Those insignificant [ Toms Jacks and Harries] -Ish 3. U Stuck; glued - Ish 9, Ish 12 2017 Rays [ Acc. plural of tf a roy] -Ish 16. TII For Westih, abundance, material well-being ish 18 9 Form, beauty -Ish 16 facea Sticks adheres (Atmane -3rd Sing, of v 10 attach] •Ish2 1. Worldly regions -Ish 3. वयुनानि । Actions, movements - 497 weaving. Warps and whoops of life. Vinabalı. til From 948 (In Vedic parlanc. is sacriticisi oblation) Oblations. IV Work, action ·Science.knowledge भागवते वयुनशद्वस्य ज्ञानार्थकत्वात् Ish 18 वायु Individual breath 15h 17 वास्यम् Worthy to be covered ( in the compound SATILIRER Shankar) ish 1 faqaft Revealed, enlightened ( VF to see ). - Ish 10 tsh 13 विजानत Specially enlightened a wise man 7 fafaracaa Desires protection (Dessiderative of TT 10 proted ) Isa 6 विद्वान् Wise Ish 18 विद्यायाम् in faut Isha 9 farmila All Ish 18 fauh We offer . Ish 18 वेद Knows Ish 11, Ish 14 ZUGUTT Achieved fulfilled ( from four to do to perform, to create to function - Past tense 3rd sing ) Ish 8 व्यूह Thou marshal arrange in order ( Imp). Ish 16 विद्याया ( Loc Singular of faut) in the knowledge worth the name faar 11 IV Knowledge worth knowing or worthwhile ( Etymology) परा विद्यायया अक्षर अधिगम्यते By which the impe. rushable is comprehended ( उपनिषद) Knowledge worth knowing which revolves in the orbit of the good 2147 and which is concerned with the comprehension of the Imperishable The knowledge of danties dara (Shankar) The heavenly region ( Commentators Mahidhar and Anandgiri ) Worship of desties only (Ramachandra Pandit s केवल दवता-उपासना) vil Supernatural knowledge (Purohit and Yeats) VI Knowledge concerned with the worship of the Lord. ईशाराधनम्पविद्या वेशा पाठक IX Knowledge of ritualistic philosophy (Swami Sharvananda ) Soul knowledge (Satawalekar ). V VI X 133 ·Hafa The subtle principle of a person The अधिदैव part The धामनगर i pfcz 7147 Crestion (Both are Synonyms for the creative manilestation of the premordial soul stuff (ShankarAnantacharya and Ramchandra Pandit following Shankar BIV कार्यग्रह्म प्रतिकार्य and हिरण्यगर्भ as its synonyms 11 Resulting attainment of Brahman (fart पव) गापाटनदन म्वामी Iv Aleditation (797807 ) 17799773 fate: a71777 ✓ Those who follow that Hari created the world ( 77 माधवाचाय जयतीय विवरण ) vi Tho consciousness of the creation - The cause of creation fc7a-297 379717 7170 Vyankat Ramachandra Ranade VII Mature world in the form of A2Z and the rest of स्वामी दयानद गरम्बनि) Vill Created Nature Dr Roer 1x Shape of Nature Purohit and Yeats X Truo Cause DI Frost X Fact of Emanation Pro Ranade xii. ममवन लिंग मप्तदशात्मा The seven stage creativo pri Inciple ब्रह्मानंद XII Burth Shri Aurob ndo XIV Becoming Swami Sharvananda and Di Hume Evolution Progress (fanta fattata) Wisdom ( Swam, Dayanand in alternate) XVII wisdom (faat Lokmanya Tilak ) XVIII Corporate feeling 12- Satawalekar 779917 ( Abl Singular of #78 bisth) From the subtle or fine part of of the personality 5771581 ind vidual soul viewed as a body - soul unit ish 13 सभूतिम [ Ace Sing. of गभूनि ) To मभूति Ish 14 सुपया By the good way - Ish 19 XVI 135 ·Errata 1 The first number and cales page and the second line Please read it for at 9 25 3027307033156366534 1077 1104 न totन.1117 कfor Nat6612 a for a at 35 50 म for iat432188791159828 1100 112 13 म for iat83 1372972 12 prope for at 112 11 2 भुजीया for भुजिया at 29 11 3022 32 5 35 8 36 24 स्थ forस्या at4026 and 30 जिजी for जिजि at 3621 36 22 3629 and 36 33 मवभूतपु for सव भुत at 57 15 57 30 613 ममनि for मभूनि at 87 20 and 88 6 Page Line Incorrect Correct V 3 had been IS 17&18 त VI त 2 स्त V X last 5 19 generaj 1 on x 5 25 general यजुभियनति Shikov यजुभिजन्ति 7 31 Shukoy -13 ·Line Page B 9 11 3 Correct emphas150 tappoin -मिह 9 1B 12 4 दुर्गा पथस्तत् 12 16 20 20 22 16 21 30 30 23 23 23 17 23 21 incorrect emphasis Iappor -मि दुर्ग पथ पयस्तत अनन्य प्रोक्त must Brahman Thirtyninth Ineir -समेत आरित प्रत्यास्प अरामयत faggido for threerold 100 suppoces Transcendentah out como शान्ति हृषिकेश ईशा यास्यमिद पप विदधनम् वम 24 25 26 26 26 27 27 27 25 33 23 26 32 अनम्यप्रोवने must Brahmana thirty minth their -पते अस्ति वृत्वात्य अकामयम tagging tor throafold the Supposes transcendental Dutcome ग्नि हपोरेश सावास्यमिद सम्विधनम् 9 13 15 27 19 29 7 29 8 30 5 30 10 आवाग्य मंसिरीयानि 10 32 32 22 33 11 34 5 अयास्यम् संनियोतिपद यविमि मदपम् पन्दि मनानन् मित्रीतिगाल स्वमि कवि परिष्ट এবং यमनातनम fanfium पि 15 19 35 32 बरिष्ट 17 1 ·-- Page Line 38 17 39 13 Incorrect शरीरयामा वचनम तमसाऽवृत जन 42 14 42 16 1 45 45 25 45 last last 45 47 Correct शरीरयात्रा वचनम् तमसावता जना । साक Bhandarkar न्त्यविद्यासो अबुधा demonic तत्त्वम् उच्यन्ते मातरिश्वा तस्मिन् cosmopolitan - स्मन्येवानुपश्यति आत्मान 34 . 48 30 49 Bhandarkas त्य विहामो अयुधो demonie तत्वम् उच्चन्ते मातरिधा तास्मिन cosmopolitan - मिनेवानपश्यति आत्मान 19 51 19 52 22 55 24 57 10 57 15 V 57 27 दृश्य दृश् 1 दश 58 1 दश 63 last 68 68 69 24 29 23 14 70 70 14 70 29 ऽनयदधात आत्मतत्वाला physical material यस्तब्देदौभय विद्या उप आम to vidya अथुते widerly equavents तत्वपदार्थरूप Couse अविद्ययामन्तरे पण्डितामन्यमाना अर्थान्च्यधात आत्मतत्त्वाला physical material यस्तद्वेदोमय विद्या उप + V आस् to Avidya अश्नुते widely equivalents तत्त्वपदार्थस्प Cause अविद्यायामन्तर पण्डित मन्यमाना 71 last 6 72 72 73 23 1 7 73 74 4 29 76 29 76 139