A=
A
••
•.
1
!\
NOTE.
The
work
rendering
of this kind
English
into
many
presents
of
Sanskrit
a
difiBculties,
for
the very moulds in which thoughts are shaped in
the two languages are often
been spared
pains have
given
here,
original.
as
The
Memorial
karacharya
far
text
as possible,
followed
Edition of
published
the
by
to the
that
is
the
version
faithful
Works
the
But no
different.
make
to
Sri
the
of
San-
Sri
of
VanI
Vilas
out
two manuscripts have been throughconsulted and on them are
based
the
few
variations
Press, but
foot-notes.
of
The
reading
translation
is
mentioned
in
the
preceded by a brief
introduction which
the Upanishad.
summarises the teaching of
Here and there have also been
added notes taken from Anandagiri, and
in this
form has been incorporated in the book
that
valuable or interesting
in
his Tikd.
all
It is
is
hoped
that these aids will increase the usefulness of the
translation.
M. H.
2004889
I
—
INTRODUCTION.
The
initial
Isavasyopanishad— so called from its
forms the concluding chapter of the
words
Samhita
—
Suklayajurveda
of the
Samhitopanishad
is
order to distinguish
which generally
it
The name
sometimes given
also
to
it,
of
in
from the other Upaaishads
find their place in the
Brahmauas.
According to the commentary here translated, the
eighteen verses of this Upanishad are to be under-
stood as falling into four sections
(i)
Verse
which teaches that those who
1,
understand the Self and are
realising
it
ly desires
should give up
for
fit
world-
all
and devote themselves ex-
clusively to attaining final release;
(ii)
verse
which enjoins the perfor-
2,
mance
of
karma on such others
as
do not comprehend the Self and
are.
realise
(iii)
verses
consequently
unable
to
it;
3-8,
which,
having
in
persons referred to in verse
view
1,
scribe the real nature of the Self
de-
and
IV
indicate the consequences of
ising or not realising
and(iv)
verses
real-
it;
which commend
9-18,
simultaneous practice
the
karma and
of
tipdsand, to persons referred to in
verse
2.
In commenting on this Upanishad,
karacharya,
point which
San-
now and again touches on the following
is of much importance in understand-
ing his view aright.
two
Sri
The Veda
inculcates, he says,
independent lines of conduct
— one
of
karma
or activity and the other of jndna or withdrawal
from the world. The
the
of
first
forms the subject-matter
portion or the
liturgical
karmakdnda and
the second, of the Upanishads or the jndnakdiida,
of
The teaching
the Veda.
whole
in itself,
subsidiary,
in
any way,
to
Nor should
karmakdTida.
of the
jndnakdnda
it
the
teaching of the
be imagined that both
these teachings can be concurrently
anybody,
there
for
between them.
variety,
The
is
a
latter
presupposes a
all
this
variety,
insists
the unity underlying
paths
followed
by
fundamental antithesis
belief
in
as ordinarily experienced, while the former,
denying
only
is
and should not be considered as
of
it.
on the truth
of
Thus the two
karma and jndna are opposed to
Only we should remember that
each
other.
there
is
a sense in which the
first
may
be
looked
upon
as
subsidiary to the
path of activity
is
desire for rewards,
second,
followed
for
when
without any
the
selfish
serves as a preparation
it
the path of withdrawal by producing
for
that compo-
mind without which man cannot seek
In this nobler sense karma
the highest truth.
sure
is
of
jndna, and
self to
its
it,
it
'
extrinsic'
But the
final release.
is
an
reckoned as
when
a
'
to him.
'
aid (antaranga)
person once betakes him-
logically follows
significance
aid [hahiranga] to
intrinsic
that
all
karma
loses
As has been well put
by
the Vdrtikakdra,
Satyantarang^ vijnan6 bahirangam na siddhyati
Samskarakam
tu
karma syat jnanattvajcananinhutih
Sambandha Vdrtika
368.
AAA
*
ISAVASYOPANISHAD
WITH THE COMMENTARY
OF
SANKARACHARYA.
SRf
The
verses
hdvdsyam
with
beginning
not utilised in ritual\ since they explain
are
the true
The doubt whether these verses are to be used
arises beciuse this Upanishad forms part of a
Samhitd and the verses in the Samhitd portion of the Veda
1.
in ritual
are generally so
employed.
If these verses are at all to
that effect in the
Veda
should at least be an
there
or
indirect guidance afforded by their
We
contents.
such express statement;, and the subject matter, so
being connected with /carina,
Further
it is
usual
supplementary
is
produced as
to
to ritual in four
e.g. a sacrificial
out of flour, that which
which
as
e.
is
is
a
mantra which
e.
g.
unhusked
rice
ceremonially sanctified.
whatever
ways
is
cake which
modified,
to
it.
or
— that which
is
newly made
as e.g. sovia juice
learnt
lastly,
that
which
Self
is
no
from
subsidiary
as follows
is
The
find
far
direatly antagonistic
extracted from soma leaves, that which
g.
being used in ritual and,
as
is
classify
be
an express statement to
utilised in ritual there should be
by
which
utilised
is
acquired
rote
is
before
purified,
after
being
cannot be brought under
—
2
nature of the
true
presently be
which
Self
The
karma.
not subsidiary
is
nature of
indicated,
the Self,
as
to
will
purity,
taintlessness,
oneness, permanence, bodilessness,
omnipresence
and so
karma,
forth,
which
only
is
it
described,
modified,
being
with
inconsistent
are
right that these (verses)
The
not used in ritual.
thus
is
Self
whose essence
cannot
moreover,
acquired or purified; nor
is
produced,
be
is
the
of
it
character of an agent or an enjoyer; in which case
it
would be subsidiary
cannot be called
Upanishads
to karina.
only
purport
The Bhagavadglta and
Mahabharata)
the
any
these
of
modification.
nor
is it
way
of
classes.
It is
impure
It
to unfold
is
also
neither
an
to require
denial of
(in
aim.
nor a
effect,
not external to us to be obtained anew;
any
purifioation.
Neither
of
these,
The only other
is
all
to
make
it
an
however, can the
Self be, as will hereafter be explained in the
Hence the
the
all
nature.
the same
connecting the Self with karma
agent or an enjoyer.
its
Mokshadharma
the
have
(x\nd its existence
inasmuch as
in question)
relationship between
commentary.
the Self and
karma.
2.
Compare
Samam
Sarveshu bhuteshu tishthantam parame.svaram
Vinasyatsvavinasyantam yah pasyati sa panyati
— Bh: Gita
xiii 27.
Eka eva hi bhiitatma bhute bhiite vyavasthitah.
Ekadha bahudha chaiva drisyate jalachandravat.
Mahabharata
— Mokshadharma.
3
has therefore
(It
is
presumed
be
to
karma
that)
prescribed taking (for granted) that, as recognis-
ed by
intelligence
the
agency,
plurality,
also impurity
as
Those
who
karma
that
is
desirous
be visible
(i.e.
as Svarga
are
so
only
attainable only
original
the
the
is
this
from
Self,
of
comment on
indicated the persons
following
nescience con-
of
eradicating sorrow,
other similar features of
shall briefly
the
mundane
free
marks
like
an explanation
produce a knowledge
means
another
in
—and thinks "I am a twice-born,
Therefore
cerning
fruit
spiritual
as
life)
removing
real nature,
him
for
fruit— whether that
disqualification"^.
verses,
Self.
ritual)
(for
from blindness, dwartishness and the
of
forth,
the
of
eligible
attainable in this
(i.e.
man,
average
and
prescribed
is
of its
lustre or invisible
life)
the
and sinfulness, are
know who
that
state
of
enjoyment
of
its
which
unity
and
delusion
We
existence.
these verses, having thus
entitled to study
them, the
subject-matter, aim and their inter-relation'*.
for
3.
Desire, wbich is either for attaining happiness or
avoiding misery necessarily implies nescience. For the
Self being in reality bliss itself,
by
its
that the Self
is fit
for
adjuncts with which
is
untouched by sorrow, cannot
nature, be affected by any desire.
Similarly, believing
performing karma because
it is
its
empirically connected are
bodily
rit
for it
also an indication of nescience.
4.
In the beginning of a commentary
it
is
customary
Ill
1.
this
all
earth.
tion
the Lord
be veiled
to
is
— whatsoever
moves on
Through such renuncia-
do thou save (thyself); be
not greedy, for wliose
He who
rules
(termed)
is
The Lord
the Lord'.
Isd (means), 'by
It.
the Ruler and the real
is
Self of every creature^
By
with
overspread
oneself,
What?
idam
By
(moves).
be
to
sarvam={^\\
such a Lord, identical
Self
one's
— which
own
is
i.e
Self,
jaciat = aM
— the
the sole
covered.
,
yat kincha =
this),
jagatydm = on earth.
whatsoever.
supreme
is
wealth?
is
that
Lord,
the
reality, all these
unreal (things), both movable and immovable, have
to be covered over,
to
(perceiving) thus
point out specifically
the
—
'
am
I
qualifications
persons
of
entitled to study the treatise, its subject-matter, the
its
the
aim
of
teaching and their inter-relation, especially that between
Deficiency in respect of any of these which
the last two.
are termed the
Anubandhachatushtayam
indicate the unworthiness of
the
is
understood to
treatise to be
commented
upon.
1.
The
controlled
is
apparent and
difference
not to be
is
between
based on an illusion.
we may, for example, say that
number of mirrors controls the
himself.
controller
the
understood as
real.
Ic
and the
is
merely
In the same sense,
a person
standing before a
several reflected
images
of
inner Self of
in
is
Just as adventitious bad odour
all'.^
piece
a
arising
sandal,
of
moisture,
froco
overcome by true fragrance when the (sandal)
piece
congenital
will all the
rubbed^, so indeed,
is
variety of the world, such as being an agent or an
enjoyer,
the
superimposed on the
perception
existent Self. Since jagatydm
indicatory
disappear at
Self,
(everywhere) of the
sense,
is
really
(one)
(here used)
in
as name, form and action (are to be understood
connoted by
What
it).
a person, that
Lord
the conception that the
ought to do
offspring
tena
is
etc.,
is
is
and not (be engaged
the Self
in)
(It is
connection
is
is
dead,
severed
Therefore (the word) can only
The sense
and that there
is
its
(being
given up
to
significance,
the
'
who
cannot save one
between them.
mean
'renunciation'.
no variety in the Universe.
chief teaching of the present
in
'
that one should realise that
is
In
not to betaken
son or a servant (for example)
has been abandoned or
2.
all,
karma.
here as a past participle in the sense of
all
as
full of
of
means renunciation
tyaktena, tyakta
since
so
renounce the three-fold desire for
to
used as an abstract noun).
because) a
an
kinds of effects differentiated
all
all is Self
This
is
the
Upanishad and corresponds,
v?ell-known tattvamasi of the
ChandogyApanishad.
3.
The object
of this
illustration
is
to
suggest that
•when conviction regarding the unity of all existence does
not spring directly from faith in the teaching, reasoning or
enquiry
will generally lead to
it.
—
bhunj thdh= do
long
Having thus renounced
(md gridhah) i.e., do not
(The
A;a.st/a swi = (of anybody).
save*.
I
be not greedy
desires,
for
wealth.
meaning is)— Do not long
—
body
pretation) svit
kasyasvit
ing a denial.
(In
this
Be not greedy. Why? (The answer
Whose is wealth? imply-
—
r^^rt?ia?jj=
If
inter-
Or (we may
a mere expletive.
is
say as follows)—
is)
wealth of any-
for the
another.
yourself or
i.e.,
wealth could belong to anybody
might be sought; (but) everything
having
it
dis-
appeared through the discovery of the Lord (everywhere),
this is
all
Thus
Self.
it
and
this
the
—the
'Do not seek an unreality.'^
of
means
Self,
Thus the purport
renouncing
etc.,
the
the
the
of
three- fold
knower
of
all
text
desire
who
not
realise
being knowers of
the (next) verse
it,
This statement
4.
is
that after
is
offspring
for
should
Self
by devotion to true knovvledge.
is
save
himself
And
to the rest
are
unable to
Self,
states
as follows—
not to be understood literally
for the Self does not, in reality, require to be saved.
It
is
only intended to extol renunciation by ascribing final release
to its influence.
The
5.
third 2;4da of this
verse enjoins
renunciation
on such as can discriminate between what is Self and what
is not.
Such withdrawal from the world is the only course
for Self-realisation.
of life
fourth
it
By removing
the ordinary distractions
renders easy the attainirent of final release.
pdda
prescribes a rule of conduct
acquisition by such
beyond what
is
persons of wealth
The
and prohibits the
of
any description
necessary for bare maintenance.
Always performing karma
2.
one
here,
should
So long as
hundred years.
for a
other
path
(
mere man,
live) a
thou (seekest to
no
desire to live,
(where)
exists
)
activity does not taint thee.
iha = {heve)
Kurvanneva = Sblwa^ys performing.
karnidni = rites
such
one should desire
number.
what
should
that,
if
years,
an
tva'yi=[iu
when you
live
itah
performing
karma
course.
which course
evil
from
i.e.,
like
7ia
life
is
karma,
regard
content
to
to
be a
present course of
anyathd—&
agnihdtra.
asti=does
sin.
a
fact)
hundred
not
exist;
action does not stain;
do not get tainted by
desire for
this
is)
(here)
a
performing
manner.
this
i.e.
live
in
known
known
enjoined
only
live
mere man.
different
empirically
as
is
Since (this
should desire to
should
he
nare
should
For thus much
age of man-
taken
be
one
evam^m
you),
satam=one hundred
sa7?ia/i= years.
iteration (of
jijivishet =
agnihotra.
to live.
maximum
to be the
(mere)
as
Wherefore
Cone should
live)
i.e.,
if
in
you
one
throughout
performing karma such as agmhotra prescribed by
the ^astra.
How
is it
to be
understood that the former
—
8
verse assigns to a sannydsin devotion to knowledge
and the
only devotion to karma to one incap-
latter,
able of
We
(Self-realisation) ?
it
reply— Do you
not remember the aforesaid antithesis between
jndna and karma which remains unshakable as a
mountain
?
Here
also the
stated in verses 1 and
2,
same has been expressly
— (that
he
who
seeks to
must perform karma and that he who does not,
must give up all desire. The same conclusion may
live
from the (following)
be arrived at)
sannydsins
— " He should
nor for death
should enter a
he
;
"He
the law."
should not
directions
neither
desire
forest.
between the two
pointed
on.
later
the like import
in
is)
— the
(the path) of withdrawal."
tion
is
higher,
cf.
much
after
is
The
will also
be
(Another statement
of
path
of
activity
and
Of these two, renunciaAranyaka "Renun-
Taittirlya
And Vyasa,
ciation alone excelled".
teacher,
This
"These two paths only appeared
beginning
the
to
life,
thence return".
difference in result
out
for
the great Vedic
son
taught
his
— " The Vedas aim at inculcatpaths — one termed the path
reflection,
definitely as follows
ing
these
activity
indicate
two
of
and the other,
(
in the
of renunciation."
sequel
)
the distinction
We
shall
between
these two (paths).
And now
the (next) verse
of the ignorant
is
begun
in dispraise
Malignant are those worlds
3.
and enveloped
ness, into which
blinding dark-
in
after death,
})ass,
whatsoever peo])le slay the
From
supreme
the
asuras.
is
the standpoint of Unity in
even
Self,
the
form
of
devas are (reckoned) as
= belonging
«swrj/a/i
a mere expletive here.
(or lives),
Self.
^e
to demons,
ndma
= Cthose), ZoM/i = births
because therein the fruits of karma are
perceived or enjoyed. andhena = oi blinding nature.
tamasd = hY nescience.
a'ynYa/i = enveloped.
(those) viz. existences
down
prei|/a = having left
this
immovable,
the
to
tdn =
ab}ngochchanti =
body.
(attain) according to their past deeds and according
to their devotional practices, ye ke c/ia =
dtmahanah=^ those who slay the
slay
the
Self.
The
Self
eternal
veil
Through
forget)
their failing
the
ever
of
present
is
the
undecaying immortal nature.
its
This becomes veiled
slain,
are
can they
sign of (a belief in) its existence
consciousness of
has been
?
{i.e.
Who
How
they? People that are ignorant^.
ignorance they
whosoever.
Self.
{i
e.
forgotten), as
if
the
Self
and the ordinary ignorant people
are termed 'slayers
of Self'^.
By
reason
of
this
sin of slaying the Self, they transmigrate.
"ke
Ye janaavidvamsah".
1.
I read
2.
Ascribing impurity etc.
te?
equivalent to killing
it
;
just as
to the Self is considered as
imputing a
false
and serious
—
—
10
Now
is
explained of what nature this Self
is,
by slaying which the ignorant transmigrate and,
from them, the learned, by not
as distinguished
slaying
it,
attain final release
Uumoving,
4.
than
s))eedier
reach
senses
one, (and yet)
mind
the
never;
it
(Self) goes before.
virtue of
Shaking
shake.
state.
always
shaking,
is
(The
of the
it
it
In
run.
that
functions (severally to
real
(i'or)
does mdtarisvd ahot
it,
Ane3at = no\,
the
Standing,
others
outstrips
;
from the root
moving,
Self
is)
same form.
all).
i.e.,
free
It
ejr
to
lapsing from
its
from
also
is
majzasd yavij/a/i= speedier than the
beings,
which
is
these
conflicting
characterised
by desire &c.
statements
— that
is
i.e.,
it,
one in
all
mind
Wherefore
it is
at
once
assuredly motionless and speedier than the mind ?
This
is
not wrong, for
it
can be justified (on the basis
of the Self) being conditioned or unconditioned.
its
original unconditioned form
unmoving
and
one.
(It
is
it
is
also
charge against a virtuous man is,
spoken of as " murder without a weapon."
In
stated to be
possible
to
in ordinary parlance,
asastravadha
11
predicate motion of the Self) because
features of)
its
conditioning
reflects (the
it
mind which
nal sense charaterised by desire and
the inter-
is
doubt. Since
the mind, though residing here within
body
the
can, in an instant, conceive of the distant Brahn<a-
loka and the like,
it is
ing great fipeed.
When
reaches
(in
ordinarily taken as possess-
such mind,
thought) Brahmaloka,
the Self appears to have
Therefore
it is
reached
enat^thh
they illuminate.
dpnuvan = did
7ia
than
speedier
not
— so
there
already.
the
of
mind
the
reach,
because
called
entity
mental
Since
they.
rapidity,
than the mind'.
said here 'speedier
devdh = 9enses such as the eye
instance
for
with
Self.
being
operation
(always) intervenes, not even the semblance of the
becomes perceivable by the Senses.^ (And
Self
beyond the mind
in
advance
(Now
from
itself)
being all-pervading
(of it)
the verse) states
all
because the Self
that the
Self,
features of transmigration,
is
it is
always
like space.
always^ free
in its
own
un-
conditioned form and being altogether changeless,
appears to the undiscriminating
periencing
all
the
limiting adjuncts
in
each
of
the mind.
1.
body.
and
ignorant, as
modes
also as being
tat={thait).
of
life
many,
ex-
due to
i.e.,
one
dhdvatafy = STpeedily
The action of the senses presupposes the operation
The Self being beyond mind, is necessarily
beyond the senses as
2.
several
well.
I read sarvaddpi instead of sarvavydpi.
12
anyan. = mind,
going.
which are
all
outstrip.
The
iva
the organs
other than the
maining immutable.'
tasmin
the existence of the Self which
(svayati) in the heavens
active principle
all
in
is
sense of
creatures
virtue
re-
of
of the nature of
who
[mdtari); the
all
&c.,
'itself
in
i.e.
McUarisvd = 'B.e
sentiency.
dependent
the
text itself indicates
by tishthat which means
(seems)
eternal
speech
of
atyeti=seems to
Self.
moves
Wind, the
on which are
;
the aggregates of causes and
effects
and into which they are woven like warp and woof
and which is also termed 'the connecting thread'
and is the support of the whole universe. Such
is
mdtarisvd.
flaming
a;pa/i
and
= functions^
burning
of
of things,
Sun, raining of the Cloud and so
allots^; or
&c."
(Tait:
3.
and
effect take
all,
exists.
of
repeating,
the
Veda
states
Apah in a secondary sense means 'Sacrificial acts'
of them are performed with water, ghee and such
Hence, in what
other liquids.
sense' the
4.
of cause
the Self, the eternal sentiency and
Not weary
most
the
:
when
substrate of
for
of
dadhdti=
word may mean 'directs' agreeably
"Through fear of Him the wind blows
Up II, viii, 1). The idea is that
changes of the nature
place only
on.
the
to texts like
all
such as
Fire, shining
term
may
may
be taken to denote
be called a
all
'tertiary
kinds of activity.
This implies an argument for the existence of an
all-controlling
Lord
of the Universe.
—
13
once
heen
what has already
again
said
the
in
previous verse
It
.").
not
is
it
:
inside
moves
tar and
all
this:
and
;
this.
all
Tad = the
move
{na ejati)
other words, being in truth
It is
cannot get at
ignorant
years.
million
Absolutely
tat
It is not
merely
all this.
of all'— (Brib.
this
all) i.e.,
and
action.
inside, being
z*
it
= (it
tat
far
iv,
even in a thousand
also); antike = nQd,x.
;
their very Self-
it is
it is
(also)
Self
antah
is
i.e.
inmost
asya sarvasya = {oi
1).
the universe consisting of name, form
It is
outside
being pervasive;
all this,
supremely subtle
that
And
lie
who
space.
like
it
—
passages like
in
(Brih.
sees
(We
without inter-
is
from the teaching contained
"wholly sohd sentiency &c."
Up.IY,
all
v, 13^
beings
and himself in all
beings has no aversion thence.
in
a
the
is
and near
should also remember)
(>.
because
Compare— 'Which
Up. Ill,
(only)
it
cZ«re = (at
= \t,
were,
is
the wise for
so, to
inside of
motionless,
distant, as
In
in itself.
i.e.,
Moreover,
appears to move.
distance).
The
Self in question. ejati=aioves.
sanae does not
stices
It is
outside
jilso
is
it
near.
is
it
moves
it
himself
—
14
Yah
tu
a sannydsin desiring final release.
i. e.,
sarvdni bhfUdni=
down
prakriti
beings
all
existences) from
(i.e.,
immovable,
the
to
a7iupasyati = discovers in himself)
understand as other than
bhiUeshu cha
i.e.
= (himself)
e.,
«.
and
in
those beings as
same
(beings),
as
the
who beholds himself, the same
thus— 'Just as I, the cogniser of
the
am
sarva
dtmdnam
Self of
(The reference here
well.
him)
perceiver,
does not
Self,
Self
the
own
his
own
his
eva
dtviani
i.e.,
{
one and devoid
of
to
beings
in all
all
all
is
notions,
attributes,
all
my body, the aggregate of causes
also am I in the same form, the
the Self of this
and
Self
effects, so
of
from
beings
all
immovable.
iafaA
vijugupsate = does not
iteration
aversion
of
is
what
from
is
(empirically)
na
an
is
known.
other than one's
All
own
one recognises (everywhere) only the
and
Self,
absolutely pure
and
continuous,
that (for such an one) there
repulsion.
the
to
This
repelled.
feel
evil things
self,
if
down
prakriti
= through such perception,
Hence
the
is
it
is
clear
nothing to excite
statement
— He
has no
aversion thence'.
Another verse also expresses the same idea
7.
When
to
a
kiiower
dis-
covering unity, all beings become
his very Self, what delusion then
(to him) and what sorrow?
-
15
Yasmin=^\vhen or
tdni=the
same
in
which
Self,
sarvdni bhu-
mentioned)
(already
beings of
dtma eoa ab hut -=hec&me one's own self,
vijdnatah = (to the
knower) of Eeality. ^a^ra = then or in such Self, ho
mohah kassoka/j = (what delusion and what sorrow?)
all
kinds,
through right perception,
Sorrow and delusion are
understand the source
for
one that does not
and activity but
of desire
not to one that realises the unity of Self, pure and
resembling space.
The
pdda by
third
calling
in
question and denying the possibility of sorrow and
which
delusion
the result
are
knower
indicates (so far as the
absolute
with
cessation
The
following
description the
—
Self
verse
existence
(now) states
— spoken
in its nature, is
He (the
8.
the
together
of
in
the
of
what
foregoing
—
self) is all
pervad-
bright, incorporeal, scathe-
ing,
less
and
by
sin;
veinless, pure,
a
superposed
(It is
to
nescience,
cause.
its
verses
of worldly
of
concerned)
is
He
the
seer,
and
untouched
all-knowing,
self-begotten.
that) has duly
eternal
(various) duties.
allotted
creators
their
—
16
= the aforesaid
iSa/»
he
i.e.
is
pervading
Self.
paryac)dt= went round;
like space.
radiant, bright, akdy am
.mkra7n= white,
= hodi\es&
without the
i.e.
subtle body, avrana7n=not to be wounded,
= vein;
therefore asndviram
means
= without
sndva
The
'veinless'.
two (epithets) deny the gross
last
hodiy;
the stain of nescierjce.
Kiiddham
This denies
apdpaviddhain = \xn'Avn\ttQu by
the causal body.
i.e.
evil
meant to include) both merits and
words beginning with .mkram are
The
demerits^
(which term
to be
is
changed
ends
masculine form, because the
to the
with
verse starts
sah
(
also are masculine in
is past^, i.e.
"
There
is
and
witness of
all,
the
all-
above
knowing
1.
as well as
same
what
According to the view
remembered,
'
Ill,
i.e.,
who
is
svayambhuh =
that what is above
of
is
of
everything are both
Sankaracharya,
it
should
become reduced to the
a knower of the Self, for both
good and
level in the eyes
of
Up.
everything'.
This signifies
self-begotten.
what
the mind
paribhuh means
Lord,
and
)
according to the lext
no seer other than He" (Brih.
{pari=iLpari,)
everything
form
manlshl (which
kavih = %ee\ng
form).
23), manlshl = t\\e controller
vii,
be
a masculine
with kavih
likewise
evil
alike lead to a succession of births, although the one be of a
higher kind than the other.
'2.
past'.
This word literally means 'one that can see what
Here
it is
the past indicatin
future.
Hence
it
to
be
all
is
understood in a secondary sense,
time
— the
means " witness
present
of all".
as well
as
the
17
the
Such a
Self.
always
Lord,
has
all-knowing,
allotted
being
free,
(arthdn)
duties
according to past deeds which
are
in yielding fruit (in this
has appropriately
life) i. e.
instrumental
distributed (them).
Ydthdtathyatah, being derived
from
means
yathdtathd,
'according
xd.'<vatlbhyah = TpeYina.uent;
The
Samdbhyah
name
Creators going by the
(exclusive) devotion to true
up
desires of
in verse 2,
ledge
all
1
is
after giving
The second point
kinds.
ordinary way)
— taught
referred
who
seek to
they should
The
karma.
to
two courses
the
among
that as this devotion to self-know-
is
the
(in
themselves
i.e.
Verse
knowledge
not possible to the ignorant
is
live
—
facts'.
of 'Time"'
point taught here in
first
to
devote
distinctness
these
in
to
of
verses
(belonging to the Suklayajurveda Samhita)
is
also
indicated in the Brhadaranyaka (which forms part
of
"He
Up.
from
desired, 'Let
I, iv,
17) that
me
we
with
beginning
passage
the
have a wife' etc" (Biih.
karma
all
(Thus
Brahmana).
Suklayajurveda
the
understand)
is
for
the
ignorant
And the statement,
To him the mind is the
actuated by worldly desires.
(in
the
•
same passage)
For this sense
and Pr. Up.
of the
i.
9.
Creator.
effect for
Samvatsara see Brh. Up.
of
Like everything
Hence
the cause.
2
'
'
Time
'
is
else
'
Time
Creator
also
'
I, v,
is
14
born
taking the
18
Self
speech,
;
wife
and
ignorance
&e
;
"'
covetousness
person devoted to karma.
the creation
(thereafter)
of
Again, as opposed to adherence
exclusive devotion
to
the
desire
for
wife
&c.,
is
is
do with offspring
to
Self,
in its
taught to knowers of
the Self in the passage beginning with
we
and
food
of
with them oneself (and
through renunciation of the three kinds
reality,
of
the
characterise
seven kinds
the
that
clear
it
Its result is accordingly
identifying
one's interests)^.
to karma,
makes
to
(world) ?"
desired end
the
— we
"What have
whom
(Brh.
this
Self
Up. IV,
iv,
22.)
In
paragement
Self has
selves,
it is
3
verses
—
8,
by
first
showing,
dis-
of the ignorant, the real nature of the
been explained to such as devote themafter renunciation, to
Self-realisation;
are qualified for
it
has been distinctly
Upanishad
followed by
(now)
21)
(vi,
religious stage,
(Self-realisation).
stated
— "To
in
the
those
in
The same
Sv6tasvatara
the
highest
he well explained the sacred truth
many
addressed
sages" The following verses are
to
the
worldly-minded
who,
devoting themselves to karma, desire to live a
1.
Beleiving
mind
to
of nescience.
2.
for
the knowers and not the worldly-minded that
See Brh. Up.
I, v, 1.
be the
Self
is
life
an indication
—
19
How
of activity.
reply
is
— None
be
is it to
addressed to such
known
(that they are
and not
alone)
with karma or with other kinds
that knowledge of
the destruction of
means
of
which
Self-unity,
all
to
knowledge,
from
arises
difference between
as taughc to the
The
all ?
would associate
but the deluded
end and
unworldly in verse
In
7.
what follows the dispraise of the ignorant is with
a view to associate Karma with Vidyd. (Hence we
should understand that) only such
meant here as
with
knowledge
meditation
is
can, with reason
combined
be
Kclstra,
knowledge
is
known
),
taught here as
not
a
specific
knowledge
result
of
of
'
is
of
deities)
gods through
Up.
I, V,
The separate
tion
and karma
16).
with
follow
to
which
karma,
supreme
from
world of the
(updsa^id or
wealth'
divine
known
That
karma.
deities
the
is
or in accordance
with
co-existent
knowledge
the
as
(knowledge)
the
and
for
Self,
(from
text —
meditation"
"
a
The
(Bih.
medita-
practice of
condemned here with a view to
simultaneous practice and not for
is
(inculcate their)
altogether deprecating (either);
for specific results
known (from the Veda) to follow from each.
Compare 'That, They ascend through meditation';
Those
The world of the gods through meditation
are
—
'
'
who
'
take the
The world
.^asira
'
southern path do not go there
of the
prescribes
';
manes by karma'. Nothing that
can possibly be
blameworthy.
—
20
Into blinding darknc^ss pass
9.
they
into
adhere
^vh()
still
greater
darkness,
who
were, they
karma and
to
as
it
delight in medi-
tation.
andhavi
towa/( = blinding
anti={t\iey passj.
who
Who ?
practise karma,
knowledge
i.e.
yi
darkness,
avidyd
wtiat
is
karma, because karma
is
is
knowledge. wpasafe = devoutly practise
only karma such as agnihotra. tatak
te
tamah
i.e.
other than
opposed
i.e.
i.e.
6Mt/aiua= greater,
blinding darkness.
to-
perform
than such
as
pass into darkness.
they
pravis-
avidydm upasate^they
were.^
it
Who ?
ye %=those who, on the other band; vidydydm = in
meditating on deities
themselves
engage
ratdh
;
in
take delight
the
to
it
i.e.
who-
exclusion
of
karma.
Now
statement of the distinction
follows a
between the respective
fruits
karma, as an argument
practice. Otherwise,
stated, one only is
if
for
of the
known
of
meditation and
their
simultaneous
two thus pi'oximately
to
bear
the other, the relation between
fruit
and not
them would be
(according to rules of interpretation,
not
one
co-ordination but) only that of subordination^
bahutaram
1.
I read
2.
I read angdngitaiva sydt.
iva.
of
21
Distinct, they say,
10.
(the
is
borne) by meditation and
fruit
distinct again, they
say,
is
(that
Thus have we
borne) by karma.
heard fn^ni sages
who taught
us
that.
eva=quite
anyat
meditation)
"
as
;
the
world of gods
(the
saying)
of
teachers.
«aA = to
us.
tion.
port
second
(the
is
pdda)
yields a distinct fruit altogether";
in " The world of manes through
susriima = vje,
iti=ih\xs.
ie.
say;
meditation
karma
recorded
karma
Vidyayd={hY
distinct.
the fruit borne by
dhuh = they
distinct.
means
i.e.
v^c^ac/^afes/i^rc
the
through
meditation".
have heard,
wise,
tat i.e.
ye
karma
= explained
—
dhlrdtidm
i.e.,
d^nA
well.
which
medita-
The pur-
that this their teaching has been handed
is
down by
tradition,
Since
11.
it is so,
Whoever
understands
meditation and karma as going
together, (he) overcoming death
through karma, attains immortality
through meditation.
—
22
The
pdda means 'meditating on
first
and
deities
uhhayam =
same person.
karma'. ya/i = (whoever.) tat =etat = this.
(t-wo.) saha —
i.e.
to be practised
ve(ia = ( understands).
only
that
states
verse)
(The
by the
second half
a
of
the
practising
person,
both together, will in due course, achieve the chief
end*
avidyayd = by
mrtyum
— by
karma
agnihotra.
like
word are here
meant usual
activity and knowledge.
tlrtvd=ha,ving overcome
those two.
vidyayd=hy meditation on deities.
aw.r<a«i= (immortality); godhead. asmti« = attains.
Becoming one with the deity (meditated upon)
is
this
termed 'immortality' here.
Now
with a view to inculcate their simulta-
neous practice, follows the condemnation
separate meditation on the manifest
of
the
and on the
unmanifest
blinding
Into
12.
pass they
who
are devoted to the
unmanifest, and into
darkness, as
it
darkness
still
greater
they
were,
who
delight in the manifest
Sambhavanam means
born and
*
I
is
read
sambandhah.
an effect
is
birth.
That which
is
asambhMi
i»
sambhuti.
Samuchchayakdrina
iva
ikapurushdrtha-
—
23
what
other than sambhuti
is
and which
is
the source of
They who devote themselves
may
(as
pondingly blind in
in
its
and
nature.
desire.
Cause enter
to such
be expected) darkness
nescience
is
activity
all
the
prakrti,
i.e.,
whose essence
unditferentiated cause
which
is
corres-
SambhiUydm
i.e.,
the phenomenal Brahman known as Hiranya-
They who
garbha.
darkness which
Now
is,
follows
delight
as
as
it
only
Him
enter
blinding
still.
in
were, more
argument
an
for
their
simultaneous practice, a statement of the distinction
of
between the respective
fruits of the
two kinda
meditation
Distinct, they say,
13.
results)
(what
from the manifest and
distinct again, they say,
results)
is
from
the
is
(what
unmanifest.
Thus have we heard from the
sages
who taught
ant/ai eya = altogether
say).
us that.
distinct.
Saw6/ia^;ai = from that which
dhufi
= {they
has birth
t.«.,
phenomenal Brahman,
power such as assuming, at will,
from meditating on the
supernatural
extreme subtlety
say that there
is
is
said to result.
Similarly, they
a (distinctive) fruit from meditat-
—
24
ing on the unmanifest,
pdda
1 of verse 12
viz, that, alluded
and which
tion into primal cause'^
Puranas.
have
to
is
known
those
to in
as " absorp-
versed in the
msruma dhirdndm
iii=thus.
—
"
pdda means
who
we
i.e.,
The
heard the saying of the wise.
last
explained to us the results of
meditating on the manifest and the unmanifest"
Since this
is so,
tion on both the
together
practised
it is
effect
;
but right that medita-
and the cause should be
further
a
reason
being
achievement (through such meditation)
the
the
of
chief end.'
Whoever understands the
14.
manifest and
the unmanifest
going together,
(he),
as
by overcom-
ing death through the manifest,
immortality through the
attains
unmanifest
The
first
half of the verse
means "He who un-
derstands that meditation on the manifest and the
unmanifest should be practised together", vindsa
here means an "effect"
transitoriness;
concrete,
1.
the
vindsena
This state
may
— that
abstract
means "by
I read
is
for
the
meditating
on
put
be sought on account of the absence
cf the ordinary excitements of
2.
whose character
being
life in it as in sleep.
yukta fva and ikapurusMrthatvdchcha.
25
mrtyum = death
(Brahman)".
such
kinds of
deficiency
arising
all
i.e.,
from limited power,
demerit, covetousness and soon.
^tr^m= (having
overcome); for great supernatural power
is
by the contemplation of Hiranyagarbha.
Having
power &c.,
or limitation
thus overcome death
asambhutya
amrtam
n^nuU
by meditating on the unmanifest.
i.e,
It
(attains).
in the first
a (and
pada
to
Cause.
First
should be noted that samhhuU
mentioned without the
is
statement
the
(initial)
equivalent to asambhilti)
to be taken as
is
agreeably
the
into
absorption
i.e.
of
attained
that
the result
is
absorption into the First Cause.
The
result
according
derivable,
mstra,
to
through worldly and divine 'wealth'^ extends up to
absorption into the First Cause. Thus far
psychosis.
Higher than
that, is
the unity of Self spoken of in verse
of
renouncing
desires
all
and
activity
explained
na up to
atory
1.
to
here.
result
oneself
Thus the two-
Veda, as relating to worldly
withdrawal from
And
the
it,
has
(Satapatha)
(the chapters on)
ceremonies
metem-
9— the
and devoting
(exclusively) to true knowledge.
fold teaching of the
is
the realisation of
described
Pravargya
in
been
Brahma(purific-
Khanda
xiv
Worldly wealth or means comprising cattle, land,
'Divine
all required for performing karma.
money
&c.,
wealth'
is
knowledge
of deities.
—
26
1—3) concerns
chapters
in
Vedic
the
full,
path of
activity,
itself
of
consisting
to
the
injunctions
and
relating
teaching
The succeeding
prohibitions.
with elucidating,
portion,
viz.,
the
Brhadaranyaka, explains the path of withdrawal
from the world. In verse 11 it has been stated^
that he
its
who
with
It is
now
Brahman
(in
and along
the
lower
attain immortality.
will
pointed out by what course, one so quali-
becomes immortal.
" That is what
fied
on
meditation
practises
it,
(phenomenal)
V,
performing karma
desires to live
entirety) from conception to death,
V, 2)
(We
is
read in the Brh. Up.
Truth;
Person
in this disc, as also the
eye".
The worshipper
— Truth — who has
who
is
in the right
of this two-fold
Brahman
karma as
also been performing
prescribed, addresses thus,
Brahman
the Sun, the
it is
Person
when
the end
beseeching
Truth,
is
come.
Him
for
entrance
15.
with a
O
Truths face is covered
remove that,
goklen lid
;
Pushaii,
devotee,
may
that
see
I,
Truth's
It.
Hiranmay am = seeming
tena=hy such. pdtrena = \\d,
golden,
as
it
resplendent
were, satyasya
i.e.
taduktam iti, tam pratyuktam mantrena vid1.
One Ms., readsyamchavidyamchetyadina. Anandagiri.
—
tampratyetaduktam
in place of
taduktam.
27
Brahman residing in the Solar disc, apihitavi
= covered. mwA;/iam = entrance. tat= (that); tvam=
of the
O
piishan=
(you); he
satyadharmdya
i.e.,
to
apdt;nm = remove.
Sun,
me who am satyadharmd,
who are Truth. Or
through meditation on you
this
true
may mean
expression
piety "
Drshtaye
whose esseace
is
"
one that practises
Pushan, sole
16
reaching
for
i.e.,
you
Truth.
traveller,
Yaina, Sun, child of Prajapati,
withdraw thy
recall thy rays
;
may behold
light that I
Whosoever
loveliest form.
Person
is,
that also
Pi'cshan = the sun,
tects the
Si'irya,
the
your
light,
I
am
ever
i.e.
is
rays,
life
and
the son of Praja-
vyuha = Yecao\e.
rasni'm
i.e.
samuha = umte i.e. withdraw, tejas —
yat <0 = what is yours. r?2pam = form,
kalydnatavmm =
pasydmi
because he pro-
up
because he sucks
Creator.
your rays.
1.
because he traverses
water. Prdjdpatya, because he
pati,
that
Yama, Death, because he controls
(the sky) alone.
all.
am
so called
Ekarshe,
world.
thee of
I
loveliest,
may
see
tat
^e
= that
by your grace.
of
yours
Further
not entreating you as a servant, because whois
the Person in the Solar disc, composed
of
28
vydhrtis*
same am
the
punisha (person) because
He
I.
He
is of
person, or because this world
modes
He
of activity
lies in
1
of
is full
and thought
or,
known
form
Him
as
of
a
His
in
again, because
the citadel of the body-
(May) this
7.
life
the immortal breath
this
is
the
bodv end
(merge
And
I
in ashesi
in)
(may)
Om! mind,
remember, remember thy deeds;
mind, remember, remember thy
deeds
Now
that
I
am
dying,
may my
life
(Vdyu)
abandoning the bodily adjunct assume the godly,
in
the
of
immortal
universal
the
the
pratipadyatdm
all.
(burnt) in
tical
•
"may reach"
)
of
thread
)
is
*
to
"May
bhasmdntam
fire.
Om — thus is
with what
Vydhrti
(
connecting
this subtle body
advance".
karma
and
idam={this),'^ariram = (hody), hutam=
prayer for entrance, is
purified by meditation
:ashes.
'
The meaning, agreeably to the
be understood.
.atha = {a.nd).
(amrtam anilam
breath
Self,
is
is
addressed
known
literally
as
v,
.3.
Agni the essence
'utterance'
to denote the three sacred syllables
See Brh. Up. V,
may it end in
Brahman —as iden-
i.e.,
and
bhilh,
is
of
the term used
bhuvah, suvah.
—
2y
Truth
— following the mode
through this symbol,
because
to
kratd
smara
desires,
it
remembered,
be
of merlitatiag
for
i.e.,
O
on Him-
mind, so called
remember what has
i.e.,
time
the
for
is
it
Therefore remember what has till
now come.
now been meditated upon. Remember also whatsince
ever karma you have done till now
—
boyhood. The repetition of the third pdda indicatesearnestness.
By
another verse also, entrance
God
18.
to
away
shall
all
our
ugly
sin
Agne=(0
good path.
southern
many
say
Fire),
This
path.
prayed
for
us uii
Agiii, lead
prosperity by
judging
is
good path,
a
Fake
deeds.
from
us.
We
prayers unto thee.
iiaya
=
qualifying
lead,
supathd^hy a
word excludes the
"I am
(The devotee means)
—
by birth
and death, and therefore do I repeatedly ask you to
lead (me) by the good path free from birth
i e.
(here) for
rdye = lor wealth
and death".
tired of the southern path characterised
enjoying
the fruit of karvia.
qualified for (the
enjoyment
asvidn=^ us, that are
of)
the
prescribed practices. vi^vdiii = BX\.
*
I read agre in place of agne.
fruits of
the
deva=0 God,
—
30
vayundni- karma or meditation.
Further, yuyodhi
ing.
asinat=asmattah = lxova
or
we may
old);
= knowdestroy.
juhurdnam^ crookedi
us.
obtain
now
however, able
not,
or
enah = %\n; so that becoming pure
deceitful.
thereby
vi(Zvdn
separate
i.e.,
We
our wish.
to serve
you actively
we can but do obeisance
again
are
(as of
and again
(bhtiyishthara) to you.
Some
doubt (as regards the
entertain a
anti-
between karma and true knowledge) hearing
thesis
11 and 14 j
Overcoming death through avidyd, he attains
the statements (contained in verses
"
immortality through vidyd" and "Overcoming death
through
the
he
manifest,
We shall therefore briefly
through the unmanifest".
(the matter now) in
consider
Now
doubt.)
The answer
itself
then,
is
what
— Why
immortality
attains
is
order to clear (this
the reason for the doubt?
should not true knowledge
be understood by vidyd in the above passage
and also (by amrtatva true) immortality
are not
karma
this
knowledge
of the
mutually exclusive
antithesis
between them
gonism
is
not
gonism
or
the
reverse
karma
and
known through
their
opposition
;
s^dstra) for
should
be
anta-
based
on
Just as the performance
the
alone,
Vidyd are
of
practice
i^dstra
or
and
Self
on account of the
True but this anta-
known (through
sdstraic authority only.
of
?
supreme
?
Well,
?
so
agreement
also
be.
should
As the
—
31
"
prohibition
sdstraic
be hurt"
sacrifice
animals
be
the
in
may
case
be
In
a
killed" so also should
it
and
;
avidyd
as
and karma}
well as in the case of knowledge
No because the Veda
these— opposed and leading
'
in
itself
vidyd
of
should
creature
mstra
annulled by
is
No
says
— " Distant
in diverse
karma and knowledge" CKatha Up.
ii,
4)-
are
ways
If it
be
said that owing to the statement in verse 11, there
is
(likewise)
option
we
be
no
1.
I
2.
I
can
there
possibly
and
there
that
agreement
or
opposition
knowledge
true
rejoined
be
is
avidyd^.
no
If
antithesis
omit samuchchayah after vidydkarma/jvitcha.
omit hetusvanlpaphalavirddhdt.
full stop after
3.
antagonism between them,
regards
as
between
it
no
'No'; because^
reply
I also
put a
vikalpdsambhavdt.
Option
is
Thus
conceivable in the case of karma.
one sdkha of the Veda prescribes " vxiiUjuhdtV'; another,
"amiditt>juhuti.". Here
gives one, option
or before.
to
it
may be understood
offer
But the same
that the
rule cannot
Veda
sunrise
oblations either after
apply to vidyd and
avidyd, on the strength of the two texts in question.
In
this case, only one of the statements can hold good and
the other, instead of being taken literally, has to be interpreted in such a manner that it will not clash with the
first.
Reason has
to
decide
which statement
understood literally and which not.
is
to
be
—
32
at
on the strength
all,
repeat
'No'
for
;
injunction
the
of
combined
in verse ll) regarding their
(here
we
practice,
two cannot conceivably
the
co-exist.
If
the
vidyd and avidyd are
be urged that
it
pursued by the sanoe (person) one after
be
to
we
other',
reply
'No'
knowledge comes to a person,
Thus
conceivable in him.
man
arise
fire
cold
is
in
or
nescience
(for instance)
heat and
experiences
cannot
when
for
;
him
light
the
devoid
of
in
true
there
fire,
ignoi'ance
— that
Nor
light.
in-
is
once a
if
can
there be doubt or delusion (in a knower) for verse 7
denies
all
possibility
inconceivable,
—
— we
them.
of
have said
Further U vidyd
of (here) is only relative.
If it is
1.
is
no
difficulty
if
karma
karma
in this
meant that karma precedes knowledge, there
recognised that
But
result^
The immortality spoken
equally inconceivable.
is
Nescience being
— its
in
agreeing with the opponent,
karma prepares man
is
for
for it
is
true knowledge.
knowledge, the statement of
to succeed
the opponent cannot be admitted.
2.
The opponent may argue
antithesis
hithereto spoken of
is
and not between karma and vidyd.
by stating that dissociating
perforce dissociating
karma
at
this
stage that tha
between vidyd and avidyd
This argument
is
met
avidyd from a knower
also
from him.
is
33
passage referred to knowledge
of the
supreme
Self,
praying for an entrance would be inappropriate.*
Thus we conclude by
stating that the
the verses in question
•
This
is
said in
is
as
refereece
tasya prdnd utkrdmanti"
that final release
is,
we have
to
(Brh. Up.
meaning
explained.
the Vedic text. "
v, 6),
na
which declares
attained by a knower, where he
noi by his going elsewhere.
of
is,
and
r
ik:
southi
Hrj hi
umnai
i
i!;h/ihy
AA 000 626 852
facility
8
xr^^^^^j^^^^