Digitized by the Internet Archive in 2019 with funding from Public.Resource.Org https://archive.org/details/princialupanisadOOradh . MUIRHEAD LIBRARY OF PHILOSOPHY An admirable statement of the aims of the Library of Philosophy was provided by the first editor, the late Professor J. H. Muirhead, in his description of the original programme printed in Erdmann’s History of Philosophy under the date 1890. This was slightly modified in subsequent volumes to take the form of the following statement: ‘The Muirhead Library of Philosophy was designed as a contribution to the History of Modern Philosophy under the heads: first of Different Schools of Thought — Sensationalist, Realist, Idealist, Intuitivist; secondly of different Subjects — Psychology, Ethics, Aesthetics, Political Philosophy, Theology. While much had been done in England in tracing the course of evolution in nature, history, economics, morals and religion, little had been done in tracing the development of thought on these subjects. Yet “the evolution of opinion is part of the whole evolution”. ‘By the co-operation of different writers in carrying out this plan it was hoped that a thoroughness and completeness of treatment, otherwise unattainable, might be secured. It was believed also that from writers mainly British and American fuller consideration of English Philosophy than it had hitherto received might be looked for. In the earlier series of books containing, among others, Bosanquet’s History of Aesthetic, Pfleiderer’s Rational Theology since Kant, Albee’s History of English Utilitarianism, Bonar’s Philosophy and Political Economy, Brett’s History of Psychology, Ritchie’s Natural Rights, these objects were to a large extent effected. ‘In the meantime original work of a high order was being produced both in England and America by such writers as Bradley, Stout, Bertrand Russell, Baldwin, Urban, Montague, and others, and a new interest in foreign works, German, French and Italian, which had either become classical or were attracting public attention, had developed. The scope of the Library thus became extended into something more inter¬ national, and it is entering on the fifth decade of its existence in the hope that it may contribute to that mutual understanding between countries which is so pressing a need of the present time.’ The need which Professor Muirhead stressed is no less pressing today, and few will deny that philosophy has much to do with enabling us to meet it, although no one, least of all Muirhead himself, would regard that as the sole, or even the main, object of philosophy. As Professor Muirhead continues to lend the distinction of his name to the Library of Philosophy it seemed not inappropriate to allow him to recall us to these aims in his own words. The emphasis on the history of thought also seemed to me very timely; and the number of important works promised for the Library in the very nfear future augur well for the continued fulfilment, in this and other ways, of the expectations of the original editor. H. D. LEWIS MUIRHEAD LIBRARY OF PHILOSOPHY General Editor: H. D. Lewis Professor of History and Philosophy of Religion in the University of London The Absolute and the Atonement by dom illtyd trethowan Absolute Value by dom illtyd trethowan Action by sir malcolm knox The Analysis of Mind by bertrand russelt. Ascent to the Absolute by j. n. findlay Belief by h. h. price Brett's History of Psychology edited by r. s. peters Broad's Critical Essays in Moral Philosophy edited by david cheney Clarity is Not Enough by h. d. lewis Coleridge as a Philosopher by j. h. muirhead The Commonplace Book of G. E. Moore edited by c. lewy Contemporary American Philosophy edited by g. p. adams and w. p. Montague Contemporary British Philosophy first and second Series edited by j. h. muirhead Contemporary British Philosophy third Series by H. d. lewis Contemporary Indian Philosophy edited by radhakrishnan and j. h. muirhead 2nd edition Contemporary Philosophy in Australia edited by Robert brown and c. d. ROLLINS The Development of Bertrand Russell’s Philosophy by ronald jager The Discipline of the Cave by j. n. findlay Doctrine and Argument in Indian Philosophy by ninian smart The Elusive Mind by h. d. lewis Experimental Realism by a. h. Johnson Essays in Analysis by Alice Ambrose Ethics by nicolai hartmann translated by stanton coit 3 vols Ethics and Christianity by keith ward Experimental Realism by a. h. Johnson The Foundations of Metaphysics in Science by errol e. Harris Freedom and History by h. d. lewis The Good Will: A Study in the Coherence Theory of Goodness by h. j. paton Hegel: A Re-examination by j. n. findlay Hegel's Science of Logic translated by w. h. johnston and l. g. struthers 2 vols. History of Aesthetic by b. bosanquet 2nd edition History of English Utilitarianism by e. albee Human Knowledge by bertrand russell A Hundred Years of British Philosophy by rudolf metz translated by j. h. HARVEY, T. E. JESSOP, HENRY STURT Hypothesis and Perception by errol e. 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PALMER Meaning in the Arts by Arnold louis reid Memory by Brian smith Mental Images by alastair hannay The Modern Predicament by h. j. paton Natural Rights by d. g. ritchie 3rd edition Nature, Mind and Modern Science by e. Harris The Nature of Thought by brand blanshard Non- Linguistic Philosophy by a. c. ewing On Selfhood and Godhood by C. a. Campbell Our Experience of God by h. d. lewis Perception by don locke The Phenomenology of Mind by g. w. f. hegel translated by sir james baillie revised 2nd edition Philosophy in America by max black Philosophical Papers by g. e. moore Philosophy and Illusion by morris lazerowitz Philosophy and Political Economy by james bonar Philosophy and Religion by axel hagerstrom Philosophy of Space and Time by michael whiteman Philosophy of Whitehead by w. mays The Platonic Tradition in Anglo-Saxon Philosophy by J. 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LEWIS THE PRINCIPAL UPANISADS By RADHAKR1SHNAN INDIAN PHILOSOPHY THE HINDU VIEW OF LIFE AN IDEALIST VIEW OF LIFE EAST AND WEST IN RELIGION RELIGION AND SOCIETY THE BRAHMA SUTRA RECOVERY OF FAITH RELIGION IN A CHANGING WORLD THE BHAGAVADGlTA By A. N. MARLOW radhakrishnan: an anthology (Allen & Unwin) EASTERN RELIGIONS AND WESTERN THOUGHT (Clarendon Press, Oxford) THE DHAMMAPADA (Oxford University Press) INDIA AND CHINA IS THIS PEACE? GREAT INDIANS (Hind Kitabs, Bombay) Edited by radhakrishnan MAHATMA GANDHI (Allen & Unwin) Edited by radhakrishnan and j. h. muirhead CONTEMPORARY INDIAN PHILOSOPHY (Allen & Unwin) Edited by radhakrishnan and p. t. raju THE CONCEPT OF MAN (Allen & Unwin) Edited by radhakrishnan, a. wadia, d. m. datta and h. kabir HISTORY OF PHILOSOPHY EASTERN AND WESTERN 2 VOLS. (Allen & Unwin) THE PRINCIPAL UPANISADS EDITED WITH INTRODUCTION, TEXT, TRANSLATION AND NOTES BY S. RADHAKRISHNAN LONDON: GEORGE ALLEN & UNWIN LTD NEW YORK: HUMANITIES PRESS INC. FIRST PUBLISHED IN 1953 SECOND IMPRESSION 1968 THIRD IMPRESSION 1969 FOURTH IMPRESSION I974 This book is copyright under the Berne Convention. All rights are reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, as permitted under the Copyright Act, 1936, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, electrical, chemical, mechanical, optical, photocopying, recording or otherwise, without the prior permission of the copyright owner. Inquiries should be addressed to the Publishers. Reprinted in 1978 in the United States of America by Humanities Press Inc. and in England by George Allen & Unwin Ltd. (U.S.A.) ISBN 0 391 00571 5 (England) ISBN 04 294046 X Printed in the United States of America PREFACE Human nature is not altogether unchanging but it does remain sufficiently constant to justify the study of ancient classics. The problems of human life and destiny have not been superseded by the striking achievements of science and technology. The solutions offered, though conditioned in their modes of expression by their time and environment, have not been seriously affected by the march of scientific knowledge and criticism. The responsibility laid on man as a rational being, to integrate himself, to relate the present to the past and the future, to live in time as well as in eternity, has become acute and urgent. The Upanisads, though remote in time from us, are not remote in thought. They disclose the working of the primal impulses of the human soul which rise above the differ¬ ences of race and of geographical position. At the core of all historical religions there are fundamental types of spiritual experience though they are expressed with different degrees of clarity. The Upanisads illustrate and illuminate these primary experiences. ‘These are really the thoughts of all men in all ages and lands; they are not original with me. If they are not yours as much as mine, they are nothing or next to nothing,’ said Walt Whitman. The Upanisads deal with questions which arise when men begin to reflect seriously and attempt answers to them which are not very different, except in their approach and emphasis from what we are now inclined to accept. This does not mean that the message of the Upanisads, which is as true today as ever, commits us to the different hypotheses about the structure of the world and the physiology of man. We must make a distinction between the message of the Upanisads and their mythology. The latter is liable to correction by advances in science. Even this mythology becomes intelligible if we place ourselves as far as possible at the viewpoint of those who con¬ ceived it. Those parts of the Upanisads which seem to us today to be trivial, tedious and almost unmeaning, should have had value and significance at the time they were composed. Anyone who reads the Upanisads in the original Sanskrit will be caught up and carried away by the elevation, the poetry, the compelling fascination of the many utterances through which they lay bare the secret and sacred relations of the 6 The Principal Upanisads human soul and the Ultimate Reality. When we read them, we cannot help being impressed by the exceptional ability, earnest¬ ness and ripeness of mind of those who wrestled with these ultimate questions. These souls who tackled these problems remain still and will remain for all time in essential harmony with the highest ideals of civilisation. The Upanisads are the foundations on which the beliefs of millions of human beings, who were not much inferior to our¬ selves, are based. Nothing is more sacred to man than his own history. At least as memorials of the past, the Upanisads are worth our attention. A proper knowledge of the texts is an indispensable aid to the understanding of the Upanisads. There are parts of the Upanisads which repel us by their repetitiveness and irrelevance to our needs, philosophical and religious. But if we are to under¬ stand their ideas, we must know the atmosphere in which they worked. We must not judge ancient writings from our standards. We need not condemn our fathers for having been what they were or ourselves for being somewhat different from them. It is our task to relate them to their environment, to bridge distances of time and space and separate the transitory from the permanent. There is a danger in giving only carefully chosen extracts. We are likely to give what is easy to read and omit what is difficult, or give what is agreeable to our views and omit what is disagreeable. It is wise to study the Upanisads as a whole, their striking insights as well as their commonplace assumptions. Only such a study will be historically valuable. I have therefore given in full the classical Upanisads, those commented on or mentioned by £amkara. The other Upanisads are of a later date and are sectarian in character. They represent the popular gods, £iva, Visnu, £akti, as manifestations of the Supreme Reality. They are not parts of the original Veda, are of much later origin and are not therefore as authoritative as the classical Upanisads. If they are all to be included, it would be difficult to find a Publisher for so immense a work. I have therefore selected a few other Upanisads, some of those to which references are made by the great teachers, ^amkara and Ramanuja. In the matter of translation and interpretation, I owe a heavy debt, directly and indirectly, not only to the classical commentators but also to the modern writers who have worked Preface 7 on the subject. I have profited by their tireless labours. The careful reader will find, I hope, that a small advance in a few places at least has been made in this translation towards a better understanding of the texts. Passages in verse are not translated into rhyme as the padding and inversion necessary for observing a metrical pattern take away a great deal from the dignity and concise¬ ness of the original. It is not easy to render Sanskrit religious and philosophical classics into English for each language has its own charac¬ teristic genius. Language conveys thought as well as feeling. It falls short of its full power and purpose, if it fails to com¬ municate the emotion as fully as it conveys the idea. Words convey ideas but they do not always express moods. In the Upanisads we find harmonies of speech which excite the emotions and stir the soul. I am afraid that it has not been possible for me to produce in the English translation the richness of melody, the warmth of spirit, the power of enchant¬ ment that appeals to the ear, heart and mind. I have tried to be faithful to the originals, sometimes even at the cost of elegance. I have given the texts with all their nobility of sound and the feeling of the numinous. For the classical Upanisads the text followed is that com¬ mented on by £amkara. A multitude of variant readings of the texts exist, some of them to be found in the famous commen¬ taries, others in more out of the way versions. The chief variant readings are mentioned in the notes. As my interest is philo¬ sophical rather than linguistic, I have not discussed them. In the translation, words which are omitted or understood in Sanskrit or are essential to complete the grammatical structure are inserted in brackets. We cannot bring to the study of the Upanisads virgin minds which are untouched by the views of the many generations of scholars who have gone before us. Their influence may work either directly or indirectly. To be aware of this limitation, to estimate it correctly is of great importance in the study of ancient texts. The classical commentators represent in their works the great oral traditions of interpretation which have been current in their time. Centuries of careful thought lie behind the exegetical traditions as they finally took shape. It would be futile to neglect the work of the commentators as there are words and passages in the Upanisads of which we 8 The Principal Upanisads could make little sense without the help of the commen¬ tators. We do not have in the Upanisads a single well-articulated system of thought. We find in them a number of different strands which could be woven together in a single whole by sympathetic interpretation. Such an account involves the ex¬ pression of opinions which can always be questioned. Impar¬ tiality does not consist in a refusal to form opinions or in a futile attempt to conceal them. It consists in rethinking the thoughts of the past, in understanding their environment, and in relating them to the intellectual and spiritual needs of our own time. While we should avoid the attempt to read into the terms of the past the meanings of the present, we cannot overlook the fact that certain problems are the same in all ages. We must keep in mind the Buddhist saying: ‘Whatever is not adapted to such and such persons as are to be taught cannot be called a teaching.’ We must remain sensitive to the prevailing currents of thought and be prepared, as far as we are able, to translate the universal truth into terms intelligible to our audience, without distorting their meaning. It would scarcely be possible to exaggerate the difficulty of such a task, but it has to be undertaken. If we are able to make the seeming abstractions of the Upanisads flame anew with their ancient colour and depth, if we can make them pulsate with their old meaning, they will not appear to be altogether irrelevant to our needs, intellectual and spiritual. The notes are framed in this spirit. The Upanisads which base their affirmations on spiritual experience are invaluable for us, as the traditional props of faith, the infallible scripture, miracle and prophecy are no longer available. The irreligion of our times is largely the product of the supremacy of religious technique over spiritual life. The study of the Upanisads may help to restore to funda¬ mental things of religion that reality without which they seem to be meaningless. Besides, at a time when moral aggression is compelling people to capitulate to queer ways of life, when vast experi¬ ments in social structure and political organisation are being made at enormous cost of life and suffering, when we stand perplexed and confused before the future with no clear light to guide our way, the power of the human soul is the only refuge. If we resolve to be governed by it, our civilisation may Preface 9 enter upon its most glorious epoch. There are many ‘dis¬ satisfied children of the spirit of the west,’ to use Romain Rolland’s phrase, who are oppressed that the universality of her great thoughts has been defamed for ends of violent action, that they are trapped in a blind alley and are savagely crushing each other out of existence. When an old binding culture is being broken, when ethical standards are dissolving, when we are being aroused out of apathy or awakened out of uncon¬ sciousness, when there is in the air general ferment, inward stirring, cultural crisis, then a high tide of spiritual agitation sweeps over peoples and we sense in the horizon something novel, something unprecedented, the beginnings of a spiritual renaissance. We are living in a world of freer cultural inter¬ course and wider world sympathies. No one can ignore his neighbour who is also groping in this world of sense for the world unseen. The task set to our generation is to reconcile the varying ideals of the converging cultural patterns and help them to sustain and support rather than combat and destroy one another. By this process they are transformed from within and the forms that separate them will lose their exclusivist meaning and signify only that unity with their own origins and inspirations. The study of the sacred books of religions other than one’s own is essential for speeding up this process. Students of Chris¬ tian religion and theology, especially those who wish to make Indian Christian thought not merely ‘geographically’ but ‘organically’ Indian, should understand their great heritage which is contained in the Upanisads. For us Indians, a study of the Upanisads is essential, if we are to preserve our national being and character. To discover the main lines of our traditional life, we must turn to our classics, the Vedas and the Upanisads, the Bhagavad-gita and the Dhamma-pada. They have done more to colour our minds than we generally acknowledge. They not only thought many of our thoughts but coined hundreds of the words that we use in daily life. There is much in our past that is degrading and deficient but there is also much that is life-giving and elevating. If the past is to serve as an inspiration for the future, we have to study it with discrimination and sympathy. Again, the highest achievements of the human mind and spirit are not limited to the past. The gates of the future are wide open. While the fundamental motives, the governing ideas which 10 The Principal Upanisads constitute the essential spirit of our culture are a part of our very being, they should receive changing expression according to the needs and conditions of our time. There is no more inspiring task for the student of Indian thought than to set forth some phases of its spiritual wisdom and bring them to bear on our own life. Let us, in the words of Socrates, ‘turn over together the treasures that wise men have left us, glad if in so doing we make friends with one another.’ The two essays written for the Philosophy of the Upanisads (1924), which is a reprint of chapter IV from my Indian Philo¬ sophy, Volume I, by Rabindranath Tagore and Edmond Holmes, are to be found in the Appendices A and B respectively. I am greatly indebted to my distinguished and generous friends Professors Suniti Kumar Chatterji, and Siddhesvar Bhattacharya for their great kindness in reading the proofs and making many valuable suggestions. Moscow, S. R. October, 1951. CONTENTS PAGE Preface 5 Scheme of Transliteration 13 List of Abbreviations 14 Introduction 15 I. General Influence 17 II. The Term ‘Upanisad’ 19 III. Number, Date and Authorship 20 IV. The Upanisads as the Vedanta 24 V. Relation to the Vedas: The Rg Veda 27 VI. The Yajur, the Sama and the Atharva 44 Vedas VII. The Brahmanas 46 VIII. The Aranyakas 47 IX. The Upanisads 48 X. Ultimate Reality: Brahman 52 XI. Ultimate Reality: Atman 73 XII. Brahman as Atman 77 XIII. The Status of the World and the Doc¬ trine of Maya and Avidyd 78 XIV. The Individual Self 90 XV. Knowledge and Ignorance 95 XVI. Ethics 104 XVII. Karma and Rebirth 113 12 The Principal Upanisads PAGE XVIII. Life Eternal 117 XIX. Religion 131 TEXT, TRANSLATION AND NOTES I. Brhad-aranyaka Upanisad 147 II. Chandogya Upanisad 335 III. Aitareya Upanisad 513 IV. Taittiriya Upanisad 525 V. Isa Upanisad 565 VI. Kena Upanisad 579 VII. Katha Upanisad 593 VIII. Prasna Upanisad 649 IX. Mundaka Upanisad 669 X. Mandukya Upanisad 693 XI. Svetasvatara Upanisad 707 XII. Kausitaki Brahmana Upanisad 751 XIII. Maitri Upanisad 793 XIV. Subala Upanisad 86r XV. Jabala Upanisad 893 XVI. Paihgala Upanisad 901 XVII. Kaivalya Upanisad 925 XVIII V ajrasucika Upanisad 933 Appendices (a) Rabindranath Tagore on The Upani¬ sads 937 (b) Edmond Holmes on The Upanisads 943 Selected Bibliography 949 General Index 951 SCHEME OF TRANSLITERATION Vowels a a i i u u r f 1 anusvara m visarga h Consonants gutturals k kh g gh n palatals c ch j jh n cerebrals t th d dh n dentals t th d dh n labials P ph b bh m semi-vowels y r 1 V sibilants s ^s in sun s palatal sibilant pronounced like the soft of Russian s cerebral sibilant as in shun aspirate h LIST OF ABBREVIATIONS A itareya Upanisad • • • A.U. Anandagiri • A. Bhagavad-gita • B.G. Brhad-aranyaka Upanisad . B.U. Brahma Sutra • • • B.S. Chandogya Upanisad . . • C.U. Indian Philosophy by Radhakrishnan I P. Isa Upanisad . • • • Isa Jabala Upanisad . . Jabala Kena Upanisad • • Kena Katha Upanisad . • • Katha Kausitaki Upanisad K.U. Mahabharata ... M.B. Maitri Upanisad • • • Maitri Mandukya Upanisad . . Ma.U. Mundaka Upanisad • M.U. Paihgala Upanisad • Paihgala Prasna Upanisad . • • • Prasna Rangaramanuja • R. Ramanuja’s Commentary Brahma Sutra on the R.B. Ramanuja’s Commentary Bhagavad-gita on the R.B.G. Rg Veda R.V. Samkara .... S. ^arhkara’s Commentary Brahma Sutra on the S.B. £amkara’s Commentary Bhagavad-gita on the S.B.G. Subala Upanisad . • • • Subala Svetasvatara Upanisad . • • • S.U. Taittiriya Upanisad . • * • T.U. Upanisad • • • U. Variant .... • • • V. INTRODUCTION I GENERAL INFLUENCE The Upanisads represent a great chapter in the history of the human spirit and have dominated Indian philosophy, religion and life for three thousand years. Every subsequent religious movement has had to show itself to be in accord with their philosophical statements. Even doubting and denying spirits found in them anticipations of their hesitancies, misgivings and negations. They have survived many changes, religious and secular, and helped many generations of men to formulate their views on the chief problems of life and existence. Their thought by itself and through Buddhism influenced even in ancient times the cultural life of other nations far beyond the boundaries of India, Greater India, Tibet, China, Japan and Korea and in the South, in Ceylon, the Malay Peninsula and far away in the islands of the Indian and the Pacific Oceans. In the West, the tracks of Indian thought may be traced far into Central Asia, where, buried in the sands of the desert, were found Indian texts.1 The Upanisads have shown an unparalleled variety of appeal during these long centuries and have been admired by different people, for different reasons, at different periods. They are said 1 ‘For the historian, who pursues the history of human thought, the Upanisads have a yet far greater significance. From the mystical doctrines of the Upanisads, one current of thought may be traced to the mysticism of the Persian Sufism, to the mystic, theosophical logos doctrine of the Neo-Platonics and the Alexandrian Christian mystics, Eckhart and Tauler, and finally to the philosophy of the great German mystic of the nineteenth century, Schopenhauer.' Winternitz: A History of Indian Literature. E. T. Vol. I (1927), p. 266. See Eastern Religions and Western Thought. Second Edition (1940), Chapters IV, V, VI, VII. It is said that Schopenhauer had the Latin text of the Upanisads on his table and ‘was in the habit, before going to bed, of performing his devotions from its pages.’ Bloomfield: Religion of the Veda (1908), p. 55. ‘From every sentence [of the Upanisads], deep original and sublime thoughts arise, and the whole is pervaded by a high and holy and earnest spirit. In the whole world . . . there is no study ... so beneficial and so elevating as that of the Upanisads. They are products of the highest wisdom. They are destined sooner or later to become the faith of the people.’ Schopenhauer. 18 The Principal Upanisads to provide us with a complete chart of the unseen Reality, to give us the most immediate, intimate and convincing light on the secret of human existence, to formulate, in Deussen’s words, ‘philosophical conceptions unequalled in India or perhaps anywhere else in the world,’ or to tackle every funda¬ mental problem of philosophy.1 All this may be so or may not be so. But of one thing there is no dispute, that those earnest spirits have known the fevers and ardours of religious seeking ; they have expressed that pensive mood of the thinking mind which finds no repose except in the Absolute, no rest except in the Divine. The ideal which haunted the thinkers of the Upanisads, the ideal of man’s ultimate beatitude, the perfection of knowledge, the vision of the Real in which the religious hunger of the mystic for divine vision and the philosopher’s ceaseless quest for truth are both satisfied is still our ideal. A. N. Whitehead speaks to us of the real which stands behind and beyond and within the passing flux of this world, ‘some¬ thing which is real and yet waiting to be realised, something which is a remote possibility and yet the greatest of present facts, something that gives meaning to all that passes, and yet eludes apprehension; something whose possession is the final good, and yet is beyond all reach; something which is the ultimate ideal and the hopeless quest.’2 A metaphysical curiosity for a theoretical explanation of the world as much as a passionate longing for liberation is to be found in the Upanisads. Their ideas do not only enlighten our minds but stretch our souls. If the ideas of the Upanisads help us to rise above the glamour of the fleshly life, it is because their authors, pure of soul, ever striving towards the divine, reveal to us their pictures of the splendours of the unseen. The Upanisads are respected not because they are a part of sruti or -revealed literature and so hold a reserved position but because they have inspired generations of Indians with vision and strength by their in¬ exhaustible significance and spiritual power. Indian thought 1 Cp. W. B. Yeats: ‘Nothing that has disturbed the schools to controversy escaped their notice.’ Preface to the Ten Principal Upanisads (1937), P- II- 2 Science and the Modern World, (1933), p. 238. Introduction 19 has constantly turned to these scriptures for fresh illumination and spiritual recovery or recommencement, and not in vain. The fire still burns bright on their altars. Their light is for the seeing eye and their message is for the seeker after truth.1 II THE TERM ‘UPANISAD’ The word ‘upanisad’ is dervied from upa (near), ni (down) and sad (to sit), i.e. sitting down near. Groups of pupils sit near the teacher to learn from him the secret doctrine. In the quietude of forest hermitages the Upanisad thinkers pondered on the problems of the deepest concern and communicated their knowledge to fit pupils near them. The seers adopt a certain reticence in communicating the truth. They wish to be satisfied that their pupils are spiritually and not carnally minded.2 To respond to spiritual teaching, we require the spiritual disposition. The Upanisads contain accounts of the mystic significance of the syllable aum, explanations of mystic words like tajjalan, which are intelligible only to the initiated, and secret texts and esoteric doctrines. Upanisad became a name for a mystery, a secret, rahasyam, communicated only to the tested few. 3 When 1 In an article on Christian Vedantism, Mr. R. Gordon Milburn writes, ‘Christianity in India needs the Vedanta. We missionaries have not realised this with half the clearness that we should. We cannot move freely and joyfully in our own religion; because we have not sufficient terms and modes of expression wherewith to express the more immanen- tal aspects of Christianity. A very useful step would be the recognition of certain books or passages in the literature of the Vedanta as consti¬ tuting what might be called an Ethnic Old Testament. The permission of ecclesiastical authorities could then be asked for reading passages found in such a canon of Ethnic Old Testament at divine service along with passages from the New Testament as alternatives to the Old Testament lessons.’ Indian Interpreter. 1913. 2 Cp. Plato: ‘To find the Father and Maker of this universe is a hard task; and when you have found him, it is impossible to speak of him before all people.’ Timaeus. 3 guhya adesah. C.U. III. 52. paramarh guhyam. Katha I. 3. 17. vedante paramarh guhyam. S.U. VI. 22. vedaguhyam, vedaguhyopanisatsu gudham. S.U. V. 6. 20 The Principal Upanisads the question of man’s final destiny was raised, Yajnavalkya took his pupil aside and whispered to him the truth.1 According to the Chandogya Upanisad, the doctrine of Brahman may be imparted by a father to his elder son or to a trusted pupil, but not to another, whoever he may be, even if the latter should give him the whole earth surrounded by the waters and filled with treasures.2 In many cases it is said that the teacher com¬ municates the secret knowledge only after repeated entreaty and severe testing. fsamkara derives the word upanisad as a substantive from the root sad, ‘to loosen,’ ‘to reach’ or ‘to destroy’ with upa and ni as prefixes and kvip as termination. 3 If this derivation is accepted, upanisad means brahma-knowledge by which ignorance is loosened or destroyed. The treatises that deal with brahma-knowledge are called the Upanisads and so pass for the Vedanta. The different derivations together make out that the Upanisads give us both spiritual vision and philosophical argument. 4 There is a core of certainty which is essentially incommunicable except by a way of life. It is by a strictly personal effort that one can reach the truth. Ill NUMBER, DATE AND AUTHORSHIP The Upanisads form a literature which has been growing from early times. Their number exceeds two hundred, though guhyalamam. Maitrl VI. 29. abhayarh vai brahma bh'avati ya evarh veda, iti rahasyam. Nrsimhottara- tapani U. VIII. dharme rahasy upanisat syat. Amarakosa. upanisadarh rahasyam yac cintyam. S on Kena IV. 7. The injunction of secrecy about the mysteries reserved for the initiated is found among the Orphics and the Pythagoreans. * B.U. III. 2. 13. * III. 11. 5; B.U. III. 2. 13. 3 Introduction to the Katha. In his commentary on T.U., he says, upanisannam va asyam pararn sreya iti. 4 Oldenberg suggests that the real sense of Upanisad is worship or reverence, which the word upasana signifies. Upasana brings about oneness with the object worshipped. See Keith: The Religion and Philosophy of the Veda and the Upanisads (1925), p. 492. Introduction 21 the Indian tradition puts it at one hundred and eight.1 Prince Muhammad Dara Shikoh’s collection translated into Persian (1656-1657) and then into Latin by Anquetil Duperron (r8oi and 1802) under the title Oupnekhat, contained about fifty. Colebrooke’s collection contained fifty-two, and this was based on Narayana’s list (c. a.d. 1400). The principal Upanisads are said to be ten. £amkara commented on eleven, Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brhad-dranyaka and Svetasvatara. He also refers to the Kausi- taki, Jabala, Mahanarayana and Paihgala Upanisads in his Commentary on the Brahma Sutra. These together with the Maitrayaniya or Maitri Upanisad constitute the principal Upanisads. Ramanuja uses all these Upanisads as also the Subala and the Culika. He mentions also the Garbha, the Jabala and the Maha Upanisads. Vidyaranya includes Nrsi- mhottara-tapani Upanisad among the twelve he explained in his Sarvopanisad-arthanubhuti-prakasa. The other Upanisads which have come down are more religious than philosophical. They belong more to the Purana and the Tantra than to the Veda. They glorify Vedanta or Yoga or Samnyasa or extol the worship of Siva, Sakti or VisnuA 1 See the Muktika U., where it is said that salvation may be attained by a study of the hundred and eight Upanisads. I. 30-39. 1 There is, however, considerable argument about the older and more original Upanisads. Max Muller translated the eleven Upanisads quoted by Sarhkara together with Maitrayaniya. Deussen, though he translated no less than sixty, considers that fourteen of them are original and have a connection with Vedic schools. Hume translated the twelve which Max Muller selected and added to them the Mandukya. Keith in his Religion and Philosophy of the Veda and the Upanisads includes the Mahanarayana. His list of fourteen is the same as that of Deussen. English translations of the Upanisads have appeared in the following order: Ram Mohan Roy (1832), Roer (1853), ( Bibliotheca Indica) Max Muller (1879-1884) Sacred Books of the East, Mead and Chattopadhyaya (1896, London Theosophical Society), Sltaram Sastrf and Gariganath Jha (1898-1901), (G. A. Natesan, Madras), Sitanath Tattvabhusan (1900), S. C. Vasu (1911), R. Hume (1921). E. B. Cowell, Hiriyanna, Dvivedi, Mahadeva Sastri and Sri Aurobindo have published transla¬ tions of a few Upanisads. Samkara’s commentaries on the principal Upanisads are available in English translations also. His interpretations are from the standpoint of advaita or non-dualism. Rangaramanuja has adopted the point of view of Ramanuja in his commentaries on the Upanisads. Madhva’s commentaries are from the standpoint of dualism. Extracts from his 22 The Principal Upanisads Modern criticism is generally agreed that the ancient prose Upanisads, Ailareya, Kausitakl, Chandogya, Kena, Taittiriya and Br had- dr any aka, together with Isa and Katha belong to the eighth and seventh centuries b.c. They are all pre-Buddhis- tic. They represent the Vedanta in its pure original form and are the earliest philosophical compositions of the world. These Upanisads belong to what Karl Jaspers calls the Axial Era of the world, 800 to 300 b.c., when man for the first time simul¬ taneously and independently in Greece, China and India ques¬ tioned the traditional pattern of life. As almost all the early literature of India was anonymous, we do not know the names of the authors of the Upanisads. Some of the chief doctrines of the Upanisads are associated with the names of renowned sages as Aruni, Yajnavalkya, Balaki, £vetaketu, Sandilya. They were, perhaps, the early exponents of the doctrines attributed to them. The teach¬ ings were developed in pari$ads or spiritual retreats where teachers and pupils discussed and defined the different views. As a part of the Veda, the Upanisads belong to sruti or re¬ vealed literature. They are immemorial, sanatana, timeless. Their truths are said to be breathed out by God or visioned by the seers. They are the utterances of the sages who speak out of the fullness of their illumined experience. They are not reached by ordinary perception, inference or reflection,1 but seen by the seers, even as we see and not infer the wealth and riot of colour in the summer sky. The seers have the same sense of assurance and possession of their spiritual vision as we have of our physical perception. The sages are men of ‘direct’ vision, in the words of Yaska, sdksat-krta-dharmanah, and the records of their experiences are the facts to be considered by any philo¬ sophy of religion. The truths revealed to the seers are not mere reports of introspection which are purely subjective. The inspired sages proclaim that the knowledge they communicate is not what they discover for themselves. It is revealed to commentaries are found in the edition of the Upanisads published by the Panini Office, Allahabad. 1 They are relevant in matters which cannot be reached by perception and inference, aprapte iastram arthavat. Mimamsa Sutra I. 1. 5. Introduction 23 them without their effort.1 Though the knowledge is an experi¬ ence of the seer, it is an experience of an independent reality which impinges on his consciousness. There is the impact of the real on the spirit of the experiencer. It is therefore said to be a direct disclosure from the 'wholly other,’ a revelation of the Divine. Symbolically, the Upanisads describe revelation as the breath of God blowing on us. 'Of that great being, this is the breath, which is the Rg Veda.’2 3 4 5 The divine energy is compared to the breath which quickens. It is a seed which fertilises or a flame which kindles the human spirit to its finest issues. It is interesting to know that the Brhad-dranyaka Upanisad tells us that not only the Vedas but history, sciences and other studies are also 'breathed forth by the great God. ’3 The Vedas were composed by the seers when they were in a state of inspiration. He who inspires them is God. 4 Truth is impersonal, apauruseya and eternal, nitya. Inspiration is a joint activity, of which man’s contemplation and God’s revelation are two sides. The Svetasvatara Upanisad says that the sage ^vetasvatara saw the truth owing to his power of contemplation, tapah-prabhava, and the grace of God, deva-prasada. 5 The dual significance of revelation, its subjective and objective character, is suggested here. The Upanisads are vehicles more of spiritual illumination than of systematic reflection. They reveal to us a world of rich and varied spiritual experience rather than a world of abstract 1 purus a-pr ay ainam vina prakatlbhuta. S. ^ B.U. II. i. io; M.U. II. i. 6; R.V. X. 90. 9. 3 II. 4. 10. The Naiyayikas maintain that the Vedas were composed by God, while the Mimamsahas hold that they were not composed at all either by man or by God, but have existed from all eternity in the form of sounds. It is perhaps a way of saying that the timeless truths of eternity exist from everlasting to everlasting. Aristotle regards the fundamental truths of religion as eternal and indestructible, 4 With reference to the prophets, Athenagoras says : ‘While entranced and deprived of their natural powers of reason by the influence of the Divine Spirit, they uttered that which was wrought in them, the spirit using them as its instrument as a flute-player might blow a flute.’ Apol. IX. Cp. ‘Howbeit, when he the spirit of truth is come he shall guide you unto all the truth; for he shall not speak from himself, but whatsoever things he shall hear, these shall he speak.’ John XVI, 13. 5 VI. 21. 24 The Principal Upanisads philosophical categories. Their truths are verified not only by logical reason but by personal experience. Their aim is prac¬ tical rather than speculative. Knowledge is a means to freedom. Philosophy, brahma-vidya, is the pursuit of wisdom by a way of life. IV THE UPANISADS AS THE VEDANTA The Vedanta meant originally the Upanisads, though the word is now used for the system of philosophy based on the Upanisads. Literally, Vedanta means the end of the Veda, vedasya antah, the conclusion as well as the goal of the Vedas. The Upanisads are the concluding portions of the Vedas. Chrono¬ logically they come at the end of the Vedic period. As the Upanisads contain abstruse and difficult discussions of ultimate philosophical problems, they were taught to the pupils at about the end of their course. When we have Vedic recitations as religious exercises, the end of these recitals is generally from the Upanisads. The chief reason why the Upanisads are called the end of the Veda is that they represent the central aim and meaning of the teaching of the Veda.1 The content of the Upanisads is veddnta vijhanam, the wisdom of the Vedanta.* The Samhitas and the Brahmanas, which are the hymns and the liturgical books, represent the karma-kanda or the ritual portion, while the Upanisads represent the jhana-kanda or the knowledge portion. The learning of the hymns and the per¬ formance of the rites are a preparation for true enlightenment. 3 The Upanisads describe to us the life of spirit, the same yesterday, to-day and for ever. But our apprehensions of the life of spirit, the symbols by which we express it, change with 1 tilesu tailavad vede vedantah su-pratisthitah. Muktika. U. I. 9. Again, vedd brahmatma-visaya. Bhdgavata. XI. 21. 35. atmaikatva-vidya-prati- pattaye sarve-vedanta arabhyante. S.B. Introduction, vedanto nama upanisat pramanam. Vedanta-sara. 1 M.U. III. 2. 6. S. U. speaks of the highest mystery in the Vedanta. veddnte paramam guhyam VI. 22. 3 Much of the material in the C.U. and B.U. belongs properly to the Brahmanas. Introduction 25 time. All systems of orthodox Indian thought accept the authoritativeness of the Vedas,1 * 3 but give themselves freedom in their interpretation. This variety of interpretation is made possible by the fact that the Upanisads are not the thoughts of a single philosopher or a school of philosophers who follow a single tradition. They are the teachings of thinkers who were interested in different aspects of the philosophical problem, and therefore offer solutions of problems which vary in their in¬ terest and emphasis. There is thus a certain amount of fluidity in their thought which has been utilised for the development of different philosophical systems. Out of the wealth of sugges¬ tions and speculations contained in them, different thinkers choose elements for the construction of their own systems, not infrequently even through a straining of the texts. Though the Upanisads do not work out a logically coherent system of metaphysics, they give us a few fundamental doctrines which stand out as the essential teaching of the early Upanisads. These are recapitulated in the Brahma Sutra. The Brahma Sutra is an aphoristic summary of the teaching of the Upanisads, and the great teachers of the Vedanta develop their distinctive views through their commentaries on this work. By interpreting the sutras which are laconic in form and hardly intelligible without interpretation, the teachers justify their views to the reasoning intelligence. Different commentators attempt to find in the Upanisads and the Brahma Sutra a single coherent doctrine, a system of thought which is free from contradictions. Bhartrprapanca, who is anterior to fsarhkara, maintains that the selves and the physical universe are real, though not altogether different from Brahman. They are both identical with and different from Brahman, the three together constituting a unity in diversity. Ultimate Reality evolves into the universal creation srsti and the universe retreats into it at the time of dissolution, pralayaA The advaita of £amkara insists on the transcendent nature 1 Even the Buddhists and the Jainas accept the teaching of the Upanisads, though they interpret it in their own ways. See Introduction to Dhamma-pada and VUesavaiyaka Bhasya, Yasovijaya Jaina Grantha- rndld. No. 35. 3 See Indian Antiquary (1924), pp. 77-86. 26 The Principal Upanisads of non-dual Brahman and the duality of the world including Isvara who presides over it. Reality is Brahman or Atman. No predication is possible of Brahman as predication involves duality and Brahman is free from all duality. The world of duality is empirical or phenomenal. The saving truth which redeems the individual from the stream of births and deaths is the recognition of his own identity with the Supreme. ‘That thou art’ is the fundamental fact of all existence.1 The multi¬ plicity of the universe, the unending stream of life, is real, but only as a phenomenon. Ramanuja qualifies the non-dual philosophy so as to make the personal God supreme. While Brahman, souls and the world are all different and eternal, they are at the same time in¬ separable.2 Inseparability is not identity. Brahman is related to the two others as soul to body. They are sustained by Him and subject to His control. Ramanuja says that while God exists for Himself, matter and souls exist for His sake and sub¬ serve His purposes. The three together form an organic whole. Brahman is the inspiring principle of the souls and the world. The souls are different from, but not independent of, God. They are said to be one only in the sense that they all belong to the same class. The ideal is the enjoyment of freedom and bliss in the world of Narayana, and the means to it is either prapatti or bhakti. The individual souls, even when they are freed through the influence of their devotion and the grace of God, retain their separate individuality. For him and Madhva, God, the author of all grace, saves those who give to Him the worship of love and faith. For Madhva there are five eternal distinctions between (i) God and the individual soul, (2) God and matter, (3) soul and matter, (4) one soul and another, (5) one particle of matter and another. The supreme being endowed with all auspicious qualities is called Visnu, and Laksmi is His power dependent on Him. Moksa is release from rebirth and residence in the abode of Narayana. Human souls are innumerable, and each of them is separate and eternal. The divine souls are destined for salvation. Those who are neither very good nor very bad 1 C.U. VI. 8. 7; B.U. I. 4. 10. * a-prthak-siddha. Introduction 27 are subject to samsara, and the bad go to hell. Right knowledge of God and devotion to Him are the means to salvation. Without divine grace there can be no salvation.1 Baladeva adopts the view of acintya-bhedabheda. Difference and non-difference are positive facts of experience and yet cannot be reconciled. It is an incomprehensible synthesis of opposites. Ramanuja, Bhaskara, Nimbarka and Baladeva believe that there is change in Brahman, but not of Brahman ,2 3 V RELATION TO THE VEDAS: RG VEDA Even the most inspired writers are the products of their environment. They give voice to the deepest thoughts of their own epoch. A complete abandonment of the existing modes of thought is psychologically impossible. The writers of the Rg Veda speak of the ancient makers of the path. 3 When there is an awakening of the mind, the old symbols are interpreted in a new way. In pursuance of the characteristic genius of the Indian mind, not to shake the beliefs of the common men, but to lead them on by stages to the understanding of the deeper philosophical meaning behind their beliefs, the Upanisads develop the Vedic ideas and symbols and give to them, where necessary, new meanings which relieve them of their formalistic character. Texts from the Vedas are often quoted in support of the teachings of the Upanisads. The thought of the Upanisads marks an advance on the ritualistic doctrines of the Brahmanas, which are themselves different in spirit from the hymns of the Rg Veda. A good deal of time should have elapsed for this long development. The mass of the Rg Veda must also have taken time to produce, 1 moksai ca visnu-prasadena vina na labhyate. Visnu-tattva-nirnaya. 2 See I.P. Vol. II., pp. 751-765; B.G., pp. 15-20. 3 idam nama rsibhyah purvajebhyah purvebhyah pathi-krdbhyah. X. 14. 15. 28 The Principal Upanisads especially when we remember that what has survived is probably a small part compared to what has been lost.1 Whatever may be the truth about the racial affinities of the Indian and the European peoples, there is no doubt that Indo- European languages derive from a common source and illustrate a relationship of mind. In its vocabulary and inflexions Sanskrit2 presents a striking similarity to Greek and Latin. Sir William Jones explained it by tracing them all to a common source. ‘The Sanskrit language,’ he said in 1786, in an address to the Asiatic Society of Bengal, 'whatever be its antiquity, is of a wonderful structure; more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either; yet bearing to both of them a stronger affinity, both in the roots of verbs, and in the forms of grammar, than could possibly have been produced by accident; so strong, indeed, that no philologer could examine them all without believing them to have sprung from some common source which perhaps no longer exists. There is a similar reason, though not quite so forcible, for supposing that both the Gothic and the Celtic, though blended with a different idiom, had the same origin with the Sanskrit; and the old Persian might be added to the same family.’ The oldest Indo-European literary monument is the Rg Veda.3 The word ‘Veda,’ from vid, to know, means knowledge 1 ‘We have no right to suppose that we have even a hundredth part of the religious and popular poetry that existed during the Vedic age.’ Max Muller: Six Systems of Indian Philosophy (1899), p. 41. 1 samskrta : perfectly constructed speech. 3 ‘The Veda has a two-fold interest: it belongs to the history of the world and to the history of India. In the history of the world, the Veda fills a gap which no literary work in any .other language could fill. It carries us back to times of which we have no records anywhere, and gives us the very words of a generation of men, of whom otherwise we could form but the vaguest estimate by means of conjectures and inferences. As long as man continues to take an interest in the history of his race and as long as we collect in libraries and museums the relics of former ages, the first place in that long row of books which contains the records of the Aryan branch of mankind will belong for ever to the Rg Veda.’ Max Muller: Ancient History of Sanskrit Literature (1859), p. 63. The Rg Veda, according to Ragozin ‘is, without the shadow of a doubt, the oldest book of the Aryan family of nations.’ Vedic India (1895), p. 114. Winternitz observes: ‘If we wish to learn to understand the beginnings of our own culture, if we wish to understand the oldest Indo-European Introduction 29 par excellence, sacred wisdom. Science is the knowledge of secondary causes, of the created details ; wisdom is the know¬ ledge of primary causes, of the Uncreated Principle. The Veda is not a single literary work like the Bhagavad-gita or a collection of a number of books compiled at some particular time as the Tri-pitaka of the Buddhists or the Bible of the Christians, but a whole literature which arose in the course of centuries and was handed down from generation to generation through oral transmission. When no books were available memory was strong and tradition exact. To impress on the people the need for preserving this literature, the Veda was declared to be sacred knowledge or divine revelation. Its sanctity arose spontaneously owing to its age and the nature and value of its contents. It has since become the standard of thought and feeling for Indians. The name Veda signifying wisdom suggests a genuine spirit of inquiry. The road by which the Vedic sages travelled was the road of those who seek to inquire and understand. The questions they investigate are of a philosophical character. ‘Who, verily, knows and who can here declare it, where it was born and whence comes this creation? The gods are later than this world’s production. Who knows, then, whence it first came into being?'1 According to Sayana, Veda is the book which describes the transcendent means for the fulfilment of well¬ being and the avoidance of evils.2 There are four Vedas: the Rg Veda which is mainly composed culture, we must go to India, where the oldest literature of an Indo- European people is preserved. For, whatever view we may adopt on the problem of the antiquity of Indian literature, we can safely say that the oldest monument of the literature of the Indians is at the same time the oldest monument of Indo-European literature which we possess.’ A History of Indian Literature, E.T. Vol. I (1927), p. 6. See also Bloomfield : The Religion of the Veda (1908), p. 17. He says that the Rg Veda is not only ‘the most ancient literary monument of India’ but also ‘the most ancient literary document of the Indo-European peoples.’ ‘This literature is earlier than that of either Greece or Israel, and reveals a high level of civilisation among those who found in it the expression of their worship,’ according to Dr. Nicol Macnicol. See his Hindu Scriptures (1938), p. XIV. 1 X. 129. 1 ista-prapty-anista-pariharayoralaukikam upayam yo grantho vedayati sa vedah. 30 The Principal Upanisads of songs of praise; the Yajur Veda, which deals with sacrificial formulas; the Santa Veda which refers to melodies; and the Atharva Veda, which has a large number of magic formulas. Each contains four sections consisting of : (i) Samhitd or collec¬ tion of hymns, prayers, benedictions, sacrificial formulas and litanies; (ii) Brahmanas or prose treatises discussing the significance of sacrificial rites and ceremonies; (iii) Aranyakas or forest texts, which are partly included in the Brahmanas and partly reckoned as independent; and (iv) Upanisads. Veda denotes the whole literature made up of the two portions called Mantra and Brahmana.1 Mantra is derived by Yaska from manana, thinking.2 3 It is that by which the contemplation of God is attempted. Brahmana deals with the elaboration of worship into ritual. Parts of Brahmanas are called Aranyakas. Those who continue their studies without marrying are called aranas or aranamanas. They lived in hermitages or forests. The forests where aranas (ascetics) live are aranyas. Their speculations are contained in Aranyakas. Yaska refers to different interpretations of the Vedas by the ritualists ( yajhikas ), the etymologists ( nairuktas ) and mytholo- gists (aitihasikas) . The Brhad-devata which comes after Yaska’s Nirukta also refers to various schools of thought in regard to Vedic interpretations. It mentions atma-vadins or those who relate the Vedas to the psychological processes. The Rg Veda, which comprises 1,017 hymns divided into ten books, represents the earliest phase in the evolution of religious consciousness where we have not so much the com¬ mandments of priests as the outpourings of poetic minds who were struck by the immensity of the universe and the in¬ exhaustible mystery of life. The reactions of simple yet unsophisti¬ cated minds to the wonder of existence are portrayed in these joyous hymns which attribute divinity to the striking aspects of nature. We have worship of devas, 3 deities like Surya (sun), 1 mantra-brahmanayor veda namadheyam. Apastamba in Yajha-pari- bhasa. 1 Nirukta VII. 3. 6. 3 The devas are, according to Amara, the immortals, amarah, free from old age, nirjarah, the evershining ones, devah, heavenly beings, tridasah. the knowing ones, vibudhah, and gods or deities, surah. Introduction 31 Soma (moon), Agni (fire), Dyaus (sky), Prthivi (earth),1 Maruts (storm winds), Vayu (wind), Ap (water), Usas (dawn). Even deities whose names are no longer so transparent were originally related to natural phenomena such as Indra, Varuna, Mitra, Aditi, Visnu, Pusan, the two Asvins, Rudra and Parjanya. Qualities which emphasise particular important aspects of natural phenomena attained sometimes to the rank of inde¬ pendent deities.* Savitr, the inspirer or the life-giver, Vivasvat, the shining, were at first attributes and names of the Sun but later became independent Sun-gods. Some of the deities wor¬ shipped by the different tribes were admitted into the Vedic pantheon. Pusan, originally the Sun-god of a small shepherd tribe, becomes the protector of travellers, the god who knows all the paths. Some deities have their basis in abstract qualities such as sraddha, faith, manyu, anger. 3 We also come across Rbhus, or elves, Apsaras or nymphs, Gandharvas or forest or field spirits. 4 A suras who become the enemies of the gods in the later Vedic works retain in the Rg Veda the old meaning of 'possessors of wonderful power’ or ‘God’ which the corre¬ sponding word Ahura has in the A vesta. 5 1 In Greek mythology Zeus as sky-father is in essential relation to earth mother. See A. B. Cook: Zeus (1914) I, p. 779. 1 The ancient Greeks advanced the natural elements into gods by deifying their attributes. Apollo shone in the sun. Boreas howled in the mountain blasts. Zeus threatened in the lightning and struck in the thunderbolt. 3 These occur in the latest hymns of the tenth book of the Rg Veda. 4 The Vedic Indians were not phallus worshippers. Sisna-devah (R. V. VII. 21. 5; X. 99. 3) does not mean phallus-worshippers. Yaska says that it refers to non-celibates: ‘hina-devah a-brahmacaryah,’ IV. 9. Saymm adopts this view: sisnena divyanti kridanti, iti sisna-devdh, a-brahmacaryd ity arthah. Though it is a bahuvrihi compound meaning those whose deity is phallus, the word 'deva' is to be taken in its secondary sense, laksyartha. It means those who are addicted to sex life. The plural number also suggests that it is not a deity that is meant. Cp. the later Sanskrit. iisnodara-parayanah. ‘Addicted to the gratification of sex and stomach.’ 5 The Persians call their country Iran, which is the airiya of the A vesta and signifies the land of the Aryans. Even to-day after centuries of Islam, the influences of Aryan thought are not altogether effaced. The Muslims of Persia tend to emphasise passages of the Quran which are capable of a mystic interpretation. Professor E. G. Browne writes: ‘When in the seventh century the warlike followers of the Arabian prophet swept across Iran, overwhelming in their tumultuous onslaught 32 The Principal Upanisads Varuna, a god common both to the Indians and the Iranians, regulates the course of the sun and the sequence of the seasons. He keeps the world in order and is the embodiment of truth and order which are binding on mankind. He protects moral laws and punishes the sinful. The Vedic Indians approach Varuna in trembling and fear and in humble reverence and ask for forgiveness of sins.1 Indra, who is a king among the gods, occupying the position of Zeus in the Greek Olympus, is invoked by those who are fighting and struggling. Agni is the mediator between men and gods. The hymns speak of him as a dear friend, the master of the house, grha-pati. He bears the sacrificial offerings to the gods and brings the gods down to an ancient dynasty and a venerable religion, a change, apparently almost unparalleled in history, was in the course of a few years brought over the land. Where for centuries the ancient hymns of the Avesta had been chanted and the sacred fire had burned, the cry of the Mu’ezzin sum¬ moning the faithful to prayer rang out from minarets reared on the ruins of the temples of Ahura Mazda. The priests of Zoroaster fell by the sword; the ancient books perished in the flames; and soon none were left to represent a once mighty faith but a handful of exiles flying towards the shores of India and a despised and persecuted remnant in solitary Yezd and remote Kirman. . . . Yet, after all, the change was but skin deep and soon a host of heterodox sects born on Persian soil — - Shi’ites, Sufis, Ismailis and philosophers arose to vindicate the claim of Aryan thought to be free and to transform the religion forced on the nation by Arab steel into something which, though still wearing a semblance of Islam, had a significance widely different from that which one may fairly suppose was intended by the Arabian prophet.' A Year amongst the Persians (1927), p. 134. 1 Varuna becomes Ahura Mazda (Ormuzd), the supreme God and Creator of the world. In one of those conversations with Zoroaster which embody the revelation that was made to him, it is recorded, Ahura says, ‘I maintain that sky there above, shining and seen afar and encompas¬ sing the earth all round. It looks like a palace that stands built of a heavenly substance firmly established with ends that lie afar, shining, in its body of ruby over the three worlds; it is like a garment inlaid with stars made of a heavenly substance that Mazda puts on.’ Yasht XIII. Like Varuna, who is the lord of rta, Ahura is the lord of asa. As Varuna is closely allied with Mitra, so is Ahura with ' M it hr a, the sun-god. Avesta knows Verethragna who is Vrtrahan, the slayer of Vrtra. Dyaus, Apamnapat (Apam Napat), Gandharva (Gandarewa), Krsanu (Keresani), Vayu (Vayu), Yama, son of Vivasvant (Yima, son of Vivanhvant) as well as Yajha (Yasna), Hotr (Zaotar), Atharva priest (Athravan). These point to the common religion of the undivided Indo- Aryans and Iranians. In the later Avesta, the supreme God is the sole creator but his attri¬ butes of the good spirit, righteousness, power, piety, health and immor¬ tality become personified as ‘the Immortal Holy Ones.' Introduction 33 the sacrifice. He is the wise one, the chief priest, purohita. Mitra is the god of light. When the Persians first emerge into history, Mitra is the god of light who drives away darkness. He is the defender of truth and justice, the protector of righteous¬ ness, the mediator between Ahura Mazda and man.1 Mitra, Varuna and Agni are the three eyes of the great illuminator Sun.2 Aditi is said to be space and air, mother, father and son. She is all comprehending. 3 Deities presiding over groups of natural phenomena became identified. The various Sun-gods, Surya, Savitr, Mitra and Visnu tended to be looked upon as one. Agni (Fire) is regarded as one deity with three forms, the sun or celestial fire, lightning or atmospheric fire and the earthly fire manifest in the altar and in the homes of men. Again, when worship is accorded to any of the Vedic deities, we tend to make that deity, the supreme one, of whom all others are forms or manifestations. He is given all the attributes of a monotheistic deity. As several deities are exalted to this first place, we get what has been called henotheism, as distinct from monotheism. There is, of course, a difference between a psycho¬ logical monotheism where one god fills the entire life of the worshipper and a metaphysical monotheism. Synthesising processes, classification of gods, simplification of the ideas of divine attributes and powers prepare for a metaphysical unity, the one principle informing all the deities. 4 The supreme 1 Mithraism is older than Christianity by centuries. The two faiths were in acute rivalry until the end of the third century a.d. The form of the Christian Eucharist is very like that of the followers of Mithra. 1 citr aril devanam ud agad anxkarh caksur mitrasya varunasyagneh. apra dydvd prthivi antariksarii surya atma jagatas tasthusas ca. R.V. I. 151. 1. 3 aditir dyaur aditir antariksam, aditir matd, sa pita, sa putrah vitve-deva aditih parica-jana aditir jatam, aditir jani tv am. R.V. I. 89. 10. For Anaximander, the boundless and undifferentiated substance which fills the universe and is the matrix in which our world is formed, is theos. 4 mahad devanam asuratvam ekam. R.V. III. 55. 11. ‘One fire burns in many ways: one sun illumines the universe; one divine dispels all darkness. He alone has revealed himself in all these forms. ’ eka evagnir bahudhd samiddha ekah suryo visvam anu prabhutah ekaivosah sarvam idarii vibhdty ekam, vaidam vi babhuva sarvam. R.V. VIII. 58. 2 34 The Principal Upanisads is one who pervades the whole universe. He is gods and men.1 The Vedic Indians were sufficiently logical to realise that the attributes of creation and rulership of the world could be granted only to one being. We have such a being in Praja-pati, the lord of creatures, Visva-karman, the world-maker. Thus the logic of religious faith asserts itself in favour of monotheism. This tendency is supported by the conception of rta or order. The universe is an ordered whole; it is not disorderliness (akosmia).1 If the endless variety of the world suggests numerous deities, the unity of the world suggests a unitary conception of the Deity. If philosophy takes its rise in wonder, if the impulse to it is in scepticism, we find the beginnings of doubt in the Rg Veda. It is said of Indra: ‘Of whom they ask, where is he? Of him indeed they also say, he is not. ’3 In another remarkable hymn, the priests are invited to offer a song of praise to Indra, ‘a true one, if in truth he is, for many say, “There is no Indra, who has ever seen him? To whom are we to direct the song of praise?” ’4 When reflection reduced the deities who were once so full of vigour to shadows, we pray for faith: 'O Faith, endow us with belief. ’5 Cosmological thought wonders whether speech and air were not to be regarded as the ultimate essence of all things.6 In another hymn Praja-pati is praised as the creator and preserver of the world and as the one god, but the refrain occurs in verse after verse ‘What god shall we honour by means of sacrifice? '7 Certainty is the source of inertia in thought, while doubt makes for progress. Agni, kindled in many places, is but one; One the all-pervading Sun; One the Dawn, spreading her light over the earth. All that exists is one, whence is produced the whole world. See also X. 8i. 3. * 1 yo nah pita, janita yo vidhata dhamani veda ■ bhuvandni visvd. yo devanam namadha eka eva tarn samprasnam bhuvana yanty anya. R.V. X. 82. 3. 1 See Plato: Gorgias 507. E. 3 11.12. 4 VIII. xoo, 3 ff. 5 X. 151. 5. 6 Germ of the world, the deities’ vital spirit, This god moves ever as his will inclines him. His voice is heard, his shape is ever viewless : Let us adore this air with our oblation. X. 168. 4. 7 kasmai devaya havisa vidhemat X. 121. Introduction 35 The most remarkable account of a superpersonal monism is to be found in the hymn of Creation.1 It seeks to explain the universe as evolving out of One. But the One is no longer a god like Indra or Varuna, Praja-pati or Visva-karman. The hymn declares that all these gods are of late or of secondary origin. They know nothing of the beginning of things. The first principle, that one, tad ekam, is uncharacterisable. It is without qualities or attributes, even negative ones. To apply to it any description is to limit and bind that which is limitless and boundless.1 ‘That one breathed breathless. There was nothing else.’ It is not a dead abstraction but indescribable perfection of being. Before creation all this was darkness shrouded in darkness, an impenetrable void or abyss of waters, 3 until through the power of tapas, 4 or the fervour of austerity, the One evolved into determinate self-conscious being. He becomes a creator by self-limitation. N thing outside himself can limit him. He only can limit himself. He does not depend on anything other than himself for his manifestation. This power of 1 X. 129. 2 * 4 See B.U. III. 9. 26. 3 Cp. Genesis I. 2, where the Spirit of God is said to move on the face of the waters, and the Puranic description of Visnu as resting on the Serpent Infinite in the milky ocean. Homer’s Iliad speaks of Oceanos as ‘the source of all things’ including even the gods. 14, 246, 302. Many others, North American Indians, Aztecs, etc., have such a belief. According to Aristotle, Thales considered that all things were made of water. The Greeks had a myth of Father-Ocean as the origin of all things. Cp. Nrsimha-purva-tapani TJ. I. 1. apo va idam asan salilam eva, sa praja-patir ekah puskara-parne samabhavat, tasyantar manasi kamah samavarlata idam srjeyam iti. ‘All this remained as water along (without any form). Only Praja-pati came to be in the lotus leaf. In his mind arose the desire, “let me create this (the world of names and forms).” Two explanations are offered for the presence of identical symbols used in an identical manner in different parts of the world. W. J. Perry and his friends argue that these myths and symbols were derived originally from Egyptian culture which once spread over the world, leaving behind these vestiges when it receded. This theory does not bear close examination and is not widely held. The other explanation is that human beings are very much the same the world over, their minds are similarly constituted and their experience of life under primitive conditions does not differ from one part of the world to another and it is not unnatural that identical ideas regarding the origin and nature of the world arise independently. 4 tapas literally means heat, creative heat by which the brood hen produces life from the egg. 36 The Principal Upanisads actualisation is given the name of maya in later Vedanta, for the manifestation does not disturb the unity and integrity of the One. The One becomes manifested by its own intrinsic power, by its tap as. The not-self is not independent of the self. It is the avyakta or the unmanifested. While it is dependent on the Supreme Self, it appears as external to the individual ego and is the source of its ignorance. The waters represent the unformed non-being in which the divine lay concealed in darkness. We have now the absolute in itself, the power of self-limitation, the emergence of the determinate self and the not-self, the waters, darkness, para-prakrti. The abyss is the not-self, the mere potentiality, the bare abstraction, the receptacle of all developments. The self-conscious being gives it existence by impressing his forms or Ideas on it. The unmanifested, the indeterminate receives determinations from the self-conscious Lord. It is not absolute nothing, for there is never a state in which it is not in some sense.1 The whole world is formed by the union of being and not-being and the Supreme Lord has facing him this indetermination, this aspiration to existence.2 Rg Veda describes not-being ( asat ) as lying ‘with outstretched 1 See Paingala U. I. 3. In the Puranas, this idea is variously developed. Brahma Pur ana makes out that God first created the waters which are called nara and released his seed into them; therefore he is called N arayana. The seed grew into a golden egg from which Brahma was born of his own accord and so is called svayambhu. Brahma divided the egg into two halves, heaven and earth. I. 1. 38 ff. The Brahmanda Purana says that Brahma, known as Nardyana, rested on the surface of the waters. Vidyaranya on Mahanarayana U. III. 16 says nara-sarirdnam upadana-rupany annadi-panca-bhutani nara-sabdenocyante, tesu bhiitesu yd apo mukhyah ta ayanam adharo yasya visnoh so'yarh narayanah samudra-jala-sayi. Cp. apo nara iti proktd apo vai nara-sunavah ayanam tasya tali proktas tena ndrdyanas smrtah. The Visnu-dharmottara says that Visnu created the waters and the creation of the egg and Brahma took place afterwards. 1 Speaking of Boehme’s mystic philosophy which influenced William Law, Stephen Hobhouse writes that he believes ‘in the Ungrund, the fathomless abyss of freedom or indifference, which is at the root, so to speak, of God and of all existences . . . the idea of the mighty but blind face of Desire that arises out of this abyss and by means of imagination shapes itself into a purposeful will which is the heart of the Divine personality.’ Selected Mystical Writings of William Law (1948), p. 307. Introduction 37 feet’ like a woman in the throes of childbirth.1 As the first product of the divine mind, the mind’s first fruit, came forth kama, desire, the cosmic will, which is the primal source of all existence. In this kama, ‘the wise searching in their hearts, have by contemplation (mantsa), discovered the connection between the existent and the non-existent’2. The world is created by the personal self-conscious God who acts by his intelligence and will. This is how the Vedic seers understood in some measure how they and the whole creation arose. The writer of the hymn has the humility to admit that all this is a surmise, for it is not possible for us to be sure of things which lie so far beyond human knowledge. 3 This hymn suggests the distinction between the Absolute Reality and Personal God, Brahman and Isvara, the Absolute beyond being and knowledge, the super-personal, super-essential godhead in its utter transcendence of all created beings and its categories and the Real manifested to man in terms of the highest categories of human experience. Personal Being is treated as a development or manifestation of the Absolute. In another hymn, 4 the first existent being is called Praja-pati, facing the chaos of waters. He impregnates the waters and becomes manifest in them in the form of a golden egg or germ, from which the whole universe develops. 5 He is called the one 1 I. io. 72. 5 Kama becomes defined later as iccha, desire and kriya, action. It is the creative urge. Cp. with Kama, the Orphic god, Eros, also called Phanes, who is the principle of generation by whom the whole world is created. 3 See also I. 16. 4. 32, where the writer says that he who made all this does not probably know its real nature. ‘He, the first origin of this creation, whether he formed it all or did not form it, Whose eye controls this world in highest heaven, He, verily, knows it, or perhaps he knows not.’ X. 129. 7. E.T. by Max Muller. ■* I. 10. 121. 5 hiranya-garbha, literally gold-germ, source of golden light, the world- soul, from which all powers and existences of this world are derived. It comes later to mean Brahma, the creator of the world. In the Orphic Cosmogony we have similar ideas. Professor F. M. Cornford writes, ‘In the beginning there was a primal undifferentiated unity, called by the Orphics “Night.” Within this unity the world egg was generated, or 38 The Principal Upanisads life or soul of the gods ( devanam asuh).1 Hiranya-garbha is the first born determinate existent while Brahman-Isvara, Absolute- God is in the realm of the transcendent.2 The world is said to be a projection, emission or externalisation of the ideal being of God, of the eternal order which is eternally present in the divine wisdom. The Purusa Siiktai repeats in concrete form the ideal of a primeval being existing before any determinate existence and evolving himself in the empirical universe. The being is con- according to some accounts, fashioned by Ageless Time (Chronos). The egg divided into two halves, Heaven and Earth. Mythically Heaven and Earth are the Father and Mother of all life. In physical terms the upper half of the egg forms the dome of the sky, the lower contains the moisture or slime from which the dry land (Earth) arose. Between earth and heaven appeared a winged spirit of light and life, known by many names, as Phanes, Eros, Metis, Ericapaeus, etc. The function of this spirit, in which sex was as yet undifferentiated, was to generate life either by the immediate projection of seed from itself, or by uniting the sundered parents, Heaven and Earth in marriage. The offspring were successive pairs of supreme gods; Oceanus and Tethys, Chronos and Rhea, Zeus and Hera.’ Cambridge Ancient History, Vol. IV (1926), p. 536. Anaximander develops a scheme similar to the Orphic cosmology: (1) There is a primal undifferentiated unity. (2) A separation of opposites in pairs to form the world order. (3) A reunion of these sundered opposites to generate life. This formula is stated by Euripides (Melanippe, Fragment 484): ‘The tale is not mine; I had it from my mother: that Heaven and Earth were once one form, and when they had been sundered from one another, they gave birth to all things and brought them up into the light.’ 1 It is quite possible that the Sarhkhya system was a development from the ideas suggested in this hymn. Primitive matter (waters) is said to be existent independently and purusa first comes into determinate consciousness in intelligence ( mahat or buddhi), which is a product of matter ( avyakta ). 1 ko dadarsa prathamarh jdyamdnam asthanvantam yad anasthd bibharti bhumya asursrgatma kva svit ko vidvarhsam upagat prastum etat. R.V. I. 164. 4. This distinction which becomes established in the Upanisads has its parallels in other historical developments. Cp. the three Bodies of the Buddha, Dharmakaya or the Absolute Reality, Sambhogakaya, the personal God or the Logos and Nirmanakaya or the historical embodi¬ ment of the Logos in a material body born into the world at a given moment of time. See I.P. Vol. I, pp. 597-9. The Sufis regard A1 Haqq as the Absolute Reality, the abyss of godhead, Allah as the personal Lord, and Muhammad the prophet as the historical embodiment. 3 R.V. X. 90. Introduction 39 ceived as a cosmic person with a thousand heads, eyes and feet, who filled the whole universe and extended beyond it, by the length of ten fingers,1 the universe being constituted by a fourth of his nature.2 3 The world form is not a complete expres¬ sion or manifestation of the divine Reality. It is only a fragment of the divine that is manifested in the cosmic process. The World-soul is a partial expression of the Supreme Lord. Creation is interpreted in the Vedas as development rather than the bringing into being something not hitherto existent. The first principle is manifested in the whole world. Purusa by his sacrifice becomes the whole world. This view prepares for the development of the doctrine which is emphasised in the Upanisads that the spirit in man is one with the spirit which is the prius of the world. Within this world we have the one positive principle of being and yet have varying degrees of existence marked by varying degrees of penetration or participation of nonentity by divine being. God as Hiranya-garbha is nothing of the already made. He is not an ineffective God who sums up in himself all that is given. Rg Veda used two different concepts, generation and birth, and something artificially produced to account for creation. Heaven and earth are the parents of the gods; or the Creator of the world is a smith or a carpenter. Again ‘In the beginning was the golden germ From his birth he was sole lord of creation. He made firm the earth and this bright sky;’3 In this hymn Praja-pati, the lord of offspring, assumes the name of Hiranya-garbha, the golden germ, and in the Atharva Veda and later literature Hiranya-garbha himself becomes a supreme deity. 4 The Rg Veda is familiar with the four-fold distinction of (i) the Absolute, the One, beyond all dualities and 1 sa bhumim visvato vrtva aty atisthad dasartgulam. 2 pado’sya visva bhutani tripad asyamrtam divi. 3 R.V. X. 1 2 1 . I. -t In the Atharva Veda he appears as the embryo which is produced in the waters at the beginning of creation. IV. 2. 8. 40 The Principal Upanisads distinctions, (ii) the self-conscious Subject confronting the object, (iii) the World-soul, and (iv) the world.1 The monistic emphasis led the Vedic thinkers to look upon the Vedic deities as different names of the One Universal Godhead, each representing some essential power of the divine being.’ They call him Indra, Mitra, Varuna, Agni. He is the heavenly bird Garutmat. To what is one, the poets give many a name. They call it Agni, Yama, Matarisva.’2 The real that lies behind the tide of temporal change is one, though we speak of it in many ways. Agni, Yama, etc., are symbols. They are not gods in themselves. They express different qualities of the object worshipped. The Vedic seers were not conscious of any iconoclastic mission. They did not feel called upon to denounce 1 This list finds a parallel, as we shall see, in the hierarchy of being given in the Ma.U. with its four grades of consciousness, the waking or the perceptual, the dreaming or the imaginative, the self in deep sleep or the conceptual, the turlya or the transcendent, spiritual consciousness which is not so much a grade of consciousness as the total consciousness. Plato in the T imaeus teaches that the Supreme Deity, the Demi-urge, creates a universal World-Soul, through which the universe becomes an organism. The World-Soul bears the image of the Ideas, and the world- body is fashioned in the same pattern. If the whole world has not been ordered as God would have desired, it is due to the necessity which seems to reside in an intractable material, which was in ‘disorderly motion’ before the Creator imposed form on it. J I. 164. 46. ekarh santam bahudha kalpayanti. R.V. X. 114. 4. See B. G. X. 41. Zeus is the supreme ruler of gods and men ; other gods exist to do his bidding. Cp. Cicero. ‘God being present everywhere in Nature, can be regarded in the field as Ceres; or on the sea as Neptune; and elsewhere in a variety of forms in all of which He may be worshipped. De Nature Deorum. For Plutarch and Maximus of Tyre, the different gods worshipped in the third century Roman Empire were symbolic representations of a Supreme God who is unknowable in his inmost nature. ‘God himself, the father and fashioner of all . . . is unnameable by any lawgiver, unutterable by any voice, not to be seen by any eye. . . . But if a Greek is stirred to the remembrance of God by the art of Phidias, an Egyptian by paying worship to animals, another man by a river, another by fire, I have no anger for their divergence; only let them know, let them love, let them remember.’ In the Taittiriya Samhita and Saiapatha Brahmana, it is said that Praja-pati assumed certain forms of fish ( matsya ), tortoise (kurma) and boar ( varaha ) for the attainment of certain ends. When the doctrine of avataras, incarnations, becomes established, these three become the incarnations of Visnu. Introduction 4i the worship of the various deities as disastrous error or mortal sin. They led the worshippers of the many deities to the worship of the one and only God by a process of reinterpretation and reconciliation. The reaction of the local cults on the Vedic faith is one of the many causes of variety of the Vedic pantheon. People in an early stage of culture are so entirely steeped in the awe and reverence which have descended to them that they cannot easily or heartily adopt a new pattern of worship. Even when militant religions fell the tall trees of the forest, the ancient beliefs remain as an undergrowth. The catholic spirit of Hinduism which we find in the Rg Veda has always been ready to give shelter to foreign beliefs and assimilate them in its own fashion. While preferring their own, the Vedic Indians had the strength to comprehend other peoples’ ways. There is no suggestion in the Rg Veda of the illusory character of the empirical world. We find varied accounts of creation. The Supreme is compared to a carpenter or a smith who fashions or smelts the world into being. Sometimes he is said to beget all beings. He pervades all things as air or ether ( akasa ) pervades the universe. He animates the world as the life-breath {prana) animates the human body, a comparison which has been developed with remarkable ingenuity by Ramanuja. Rg Veda raises the question of the nature of the human self, ko nu atma.1 It is the controller of the body, the unborn part, ajo bhagah2, which survives death. It is distinguished from the jiva or the individual soul. 3 The famous verse of the two birds dwelling in one body, which is taken up by the Upanisads,4 distinguishes the individual soul which enjoys the fruits of actions from the spirit which is merely a passive spectator. 5 This distinction between the individual soul and the supreme self is relevant to the cosmic process and is not applicable to the supreme supra-cosmic transcendence. Those who think that the distinction is to be found in the Supreme Transcendence 1 I. 164. 4. 2 X. 16. 4. 3 I. 113. 161. I. 164. 30. 4 See M.U. III. 1. 1; S.U. IV. 6. 5 I. 164. 17. atra laukika-paksa-dvaya-drstantena jwa-paramdtmanau sluyete. Sayana. 42 The Principal Upanisads do not know their own origin, pitaram na veda. 1 The individual souls belong to the world of Hiranya-garbha. ‘Let this mortal clay (self) be the immortal god.’2 'Vouchsafe, O Indra, that we may be you. '3 One can become a devata, a deity, by one’s own deeds. 4 The aim of the Rg Veda is to become like gods. The individual soul can become the Universal Spirit. The way to spiritual attainment is through worship5 and moral life. Vestiges of Yoga discipline are found in a late passage6 which describes the kesins or the long-haired ascetics with their yogic powers that enabled them to move at will in space. Of a muni, it is said that his mortal body men see but he himself fares on the path of the faery spirits. His hair is long and his soiled garments are of yellow hue. Vamadeva when he felt the unity of all created things with his own self exclaimed: ‘I am Manu, I am Surya.’7 So also King Trasadasyu said that he was Indra and the great Varuna.8 The cardinal virtues are emphasised: ‘O Mitra and Varuna, by your pathway of truth may we cross. ’9 Mere memorising of the hymns is of no avail if we do not know the Supreme which sustains all.10 Primitive societies are highly complicated structures, 1 yasmin vrkse madhvadah suparnd nivisante suvate cadhi visve tasyed ahuh pippalarh khadv agre tan nonnasad yah pitaram na veda. R.V. I. 164. 22. * R.V. VIII. 19. 25. 3 tve indrapy abhuma vipra dhiyarh vanema rtayd sapamtah. R.V. II. 11. 12. 4 B.U. IV. 3. 32; see also IV. 1. 2. devo bhutva devan apyeti ; see also T.U. II. 8. 5 The solitary reference to a temple is in R.V. X. 107. 10. where the word deva-mana, building of a god, occurs. 6 R.V. X. 136. See also Aitareya Brahmana VII. 13. 7 aham manur abhavam suryas caham. R.V. IV. 26. 1. 8 aham raja varuno. R.V. IV. 42. 2. 9 rtasya patha vdm . . . tarema. VII. 65. 3. 10 rco aksare parame vyoman yasmin deva adhi visve niseduh yas tarn na veda kirn karisyati ya it tad vidus ta ime samdsate. See S.U. IV. 8. R.V. X. 164. 39. Introduction 43 balanced social organisations with their systems of belief and codes of behaviour. The fundamental needs of society are the moral and the spiritual, the military and the economic. In Indo-European society these three functions are assigned to three different groups, the men of learning and virtue, the men of courage and fight, and the men who provide the economic needs,1 the Brahmana, the Ksatriya and the Vaisya. Below them were the £udras devoted to service. These distinctions are found in the Rg Veda, though they are not crystallised into castes. Ancient Iranian society was constituted on a similar pattern. Even the gods were classified into the Brahmana, the Ksatriya and the Vaisya according to the benefits which they provide, moral, military or economic. Our prayers are for righteousness, victory and abundance. Surya, Savitr are gods who confer spiritual benefits. Indra is a war god and Asvins give us health and food. In Roman mythology Jupiter provides spiritual benefits, Mars is the god of war and Quirinus is the god of plenty. Pitaras or fathers or ancestral spirits receive divine worship. The king of the ancestral spirits who rules in the kingdom of the deceased is Yama, a god who belongs to the Indo-Iranian period. He is identical with Yima of the Avesta, who is the first human being, the primeval ancestor of the human race. As the first one to depart from this world and enter the realm of the dead, he became its king. The kingdom of the dead is in heaven, and the dying man is comforted by the belief that after death he will abide with King Yama in the highest heaven. The world of heaven is the place of refuge of the departed.2 In the funeral hymn, 3 the departing soul is asked to ‘go forth along the ancient pathway by which our ancestors have departed.’ The Vedic Heaven is described in glowing terms ‘where inexhaustible radiance dwells, where dwells the King Vaivasvata.’3 There is no reference to rebirth in the Rg Veda, though its elements are found. The passage of the soul from the body, its dwelling in other forms of existence, its return to human 1 Luther felt that three classes were ordained by God, the teaching class, the class of defenders and the working class. * R.V. IV. 53. 2; X. 12. 1. 3 R.V. X. 14. 3 R.V. IX. 1 13. 44 The Principal Upanisads form, the determination of future existence by the principle of Karma are all mentioned. Mitra is born again.1 The Dawn (Usas) is born again and again.2 ‘I seek neither release nor return. ’3 ‘The immortal self will be reborn in a new body due to its meritorious deeds. ’4 Sometimes the departed spirit is asked to go to the plants and ‘stay there with bodies. ’5 There is retribution for good and evil deeds in a life after death. Good men go to heaven6 and others to the world presided over by Yama.7 Their work ( dharma ) decided their future.8 In the Rg Veda we find the first adventures of the human mind made by those who sought to discover the meaning of existence and man’s place in life, ‘the first word spoken by the Aryan man. ’9 VI THE YAJUR, THE SAMA AND THE ATHARVA VEDAS Sacred knowledge is trayl vidya. It is three-fold, being the knowledge of the Rg, the Yajur and the Santa Vedas. The two latter use the hymns of the Rg and the Atharva Vedas and arrange them for purposes of ritual. The aim of the Yajur Veda is the correct performance of the sacrifice to which is attributed the whole control of the universe. Deities are of less importance than the mechanism of the sacrifice. In the Atharva Veda the position of the deities is still less important. A certain aversion to the recognition of the Atharva Veda as a part of the sacred canon is to be noticed. Even the old Buddhist texts speak of learned Brahmanas versed in the three Vedas.10 1 mitro jayate punah. X. 85. 19. 1 punah punar jayamana. I. 92. 10. 3 na asydh vasmi vimucarh na avrtarh punah. V. 46. 1. 4 jlvo mrtasya carati svadhabhir amartyo martyena sa yonih. I. 164. 30; see also I. 164. 38. 5 R.V. X. 16. 3 6 I. 154. 5. 7 X. 14. 2. 8 X. 16. 3. » Max Muller. For further information on the R.V. see I.P. Vol. I, Ch. II. 10 Sutta Nipata. 1019. Introduction 45 Though we meet in the Atharva Veda many of the gods of the Rg Veda, their characters are not so distinct. The sun becomes rohita, the ruddy one. A few gods are exalted to the position of Praja-pati, Dhatr (Establisher), Vidhatr (arranger). Paramesthin (he that is in the highest). In a notable passage the Supreme in the form of Varuna is described as the universal, omnipresent witness.1 * * 4 There are references to kata or time as the first cause of all existence, kama or desire as the force behind the evolution of the universe, skambha or support who is conceived as the principle on which everything rests. Theories tracing the world to water or to air as the most subtle of the physical elements are to be met with. The religion of the Atharva Veda reflects the popular belief in numberless spirits and ghosts credited with functions con¬ nected in various ways with the processes of nature and the life of man.1 We see in it strong evidence of the vitality of the pre-Vedic animist religion and its fusion with Vedic beliefs. All objects and creatures are either spirits or are animated by spirits. While the gods of the Rg Veda are mostly friendly ones we find in the Atharva Veda dark and demoniacal powers which bring disease and misfortune on mankind. We have to win them by flattering petitions and magical rites. We come across spells and incantations for gaining worldly ends. The Vedic seer was loth to let the oldest elements disappear without trace. Traces of the influence of the Atharva Veda are to be found in the Upanisads. There are spells for the healing of diseases, bhaisajyani, for life and healing ayusyani suktani. These were the beginnings of the medical science. 3 The liberated soul is described as ‘free from desire, wise, immortal, self-born . . . not deficient in any respect . . . wise, unageing, young. ’4 1 dvau sarhnisidhya yau mantrayete raja tad veda varunah trtlyah. 1 A.V. XIX. 53. J In B.U. VI. 4 we read of devices for securing the love of a woman or for the destruction of the lover of a wife. See also K.U. 4 A.V. X. 8. 44. 46 The Principal Upanisads VII THE BRAHMANAS The elements of the ritualistic cult found in the Vedas are developed in the Brahmanas into an elaborate system of ceremonies. While in the Rg Veda the sacrifices are a means for the propitiation of the gods, in the Brahmanas they become ends in themselves. Even the gods are said to owe their position to sacrifices. There are many stories of the conflict between devas and asuras for world power [and of the way in which gods won through the power of the sacrifice.1 It is not the mechanical performance of a sacrificial rite that brings about the desired result, but the knowledge of its real meaning. Many of the Brahmana texts are devoted to the exposition of the mystic significance of the various elements of the ritual. By means of the sacrifices we ‘set in motion’ the cosmic forces dealt with and get from them the de¬ sired results. The priests who knew the details of the aim, meaning and performance of the sacrifice came into great prominence. Gods became negligible intermediaries. If we perform a rite with knowledge, the expected benefit will result. Soon the actual performance of the rite becomes unnecessary. Ritualistic religion becomes subordinate to knowledge.2 The Brahmanas are convinced that life on earth is, on the whole, a good thing. The ideal for man is to live the full term of his life on earth. As he must die, the sacrifice helps him to get to the world of heaven. While the Vedic poets hoped for a life in heaven after death, there was uneasiness about the interference of death in a future life. The fear of re-death ,punar-mrtyu becomes prominent in the Brahmanas. Along with the fear of re-death arose the belief of the imperishability of the self or the atman, the 1 Katha Samhita XXII. 9; Taittiriya Samhita V. 3. 3; Tandya Brahmana XVIII. 1. 2. 1 See Franklin Edgerton: ‘The Upanisads: What do they seek and Why?’ Journal of ihe American Oriental Society, June, 1929. Introduction 47 essential part of man’s being. Death is not the end but only causes new existences which may not be better than the present one. Under the influence of popular animism which sees souls similar to the human in all pares of nature, future life was brought down to earth. According to the Satapatha Brahmana, a man has three births, the first which he gets from his parents, the second through sacrificial ceremonies and the third which he obtains after death and cremation.1 VIII THE ARANYAKAS The Aranyakas do not give us rules for the performance of sacrifices and explanations of ceremonies, but provide us with the mystic teaching of the sacrificial religion. As a matter of fact, some of the oldest Upanisads are included in the Aranyaka texts,2 3 which are meant for the study of those who are engaged in the vow of forest life, the Vanaprasthas.i As those who retire to the forests are not like the house¬ holders bound to the ritual, the Aranyakas deal with the meaning and interpretation of the sacrificial cere¬ monies. It is possible that certain sacred rites were per¬ formed in the seclusion of the forests where teachers and pupils meditated on the significance of these rites. The 1 trir ha vai puruso jayate, etan nu eva matus ca adhi pitui ca agre jayate; atha yarn yajnah upanamati sa yad yajate, tad dvitlyam jayate; atha yatra mriyate yatrainam agnav abhyadadhati sa yat tatas sambhavati, tat trtly am jayate. XI. 2. 1. 1. See I.P. Vol. I, Ch. III. 2 A.U. is included in the Aitareya Aranyaka which is tacked on to Aitareya Brahmana: K.U. and T.U. belong to the Brahmanas of the same names. B.U. is found at the end of the Satapatha Brahmana. C.U. of which the first section is an Aranyaka belongs to a Brahmana of the Sdma Veda. Kena ( Talavakdra U.) belongs to the Jaiminiya Upanisad Brahmana. Isa belongs to the White Yajur Veda, Katha and S.U. to the Black Yajur Veda, M.U. and Prasna belong to the Atharva Veda. Maitri, though attributed to a school of Black Yajur Veda, is perhaps post-Buddhistic, judged by its language, style and contents. 3 Aruneya U. 2. 48 The Principal Upanisads distinction of Brahmana and Aranyaka is not an absolute one. IX THE UPANISADS The Aranyakas1 shade off imperceptibly into the Upanisads even as the Brahmanas shade off into the Aranyakas. While the student ( brahmacdrin ) reads the hymns, the house¬ holder ( grhastha ) attends to the Brahmanas which speak of the daily duties and sacrificial ceremonies, the hermit, the man of the forest (vanaprastha) , discusses the Aranyakas, the monk who has renounced worldly attachment ( samnyasin ), studies the Upanisads, which specialise in philosophical speculations. The great teachers of the past did not claim any credit for themselves, but maintained that they only transmitted the wisdom of the ancients.2 3 4 The philosophical tendencies implicit in the Vedic hymns are developed in the Upanisads. Hymns to gods and goddesses are replaced by a search for the reality underlying the flux of things. ‘What is that which, being known, everything else becomes known? ’3 Kena Upanisad gives the story of the discomfiture of the gods who found out the truth that it is the power of Brahman which sustains the gods of fire, air, etc. 4 While the poets of the Veda speak to us of the many into which the radiance of the Supreme has split, the philosophers of the Upanisads speak to us of the One Reality behind and beyond the flux of the world. The Vedic deities are the messengers of the One Light which has 1 Aitareya Aranyaka (III. 1. 1.) begins with the title ‘The Upanisad of the Samhitd,’ athatas samhitaya upanisat: see also Sarhkhyayana Aranyaka VII. 2. 2 Cp. Confucius: ‘I am not born endowed with knowledge. I am a man who loves the ancients and has made every effort to acquire their learning.’ Lun yu VII. 19. 3 M.U. I. 1. 3; see also T.U. II. 8. 4 See also B.U. III. 9. 1-10. Introduction 49 burst forth into the universal creation. They serve to mediate between pure thought and the intelligence of the dwellers in the world of sense. When we pass from the Vedic hymns to the Upanisads we find that the interest shifts from the objective to the subjective, from the brooding on the wonder of the outside world to the meditation on the significance of the self. The human self contains the clue to the interpretation of nature. The Real at the heart of the universe is reflected in the infinite depths of the soul. The Upanisads give in some detail the path of the inner ascent, the inward journey by which the individual souls get at the Ultimate Reality. Truth is within us. The different Vedic gods are envisaged subjectively. ‘Making the Man ( purusa ) their mortal house the gods indwelt him.’1 'All these gods are in me.’2 ‘He is, indeed, initiated, whose gods within him are initiated, mind by Mind, voice by Voice. ’3 The operation of the gods becomes an epiphany: ‘This Brahma, verily, shines when one sees with the eye and likewise dies when one does not see. ’4 The deities seem to be not different from Plato’s Ideas or Eternal Reasons. In the Upanisads we find a criticism of the empty and barren ritualistic religion. 5 Sacrifices were relegated to an inferior position. They do not lead to final liberation; they take one to the world of the Fathers from which one has to return to earth again in due course.6 When all things are God’s, there is no point in offering to him anything, except one’s will, one’s self. The sacrifices are interpreted ethically. The three periods of life supersede the three Soma offerings. 7 Sacrifices become self- denying acts like purusa-medha and sarva-medha which enjoin abandonment of all possessions and renunciation of the world. For example, the Brhad-aranyaka Upanisad opens with an account of the horse sacrifice ( asva-medha ) and interprets it as a meditative act in which the individual offers up the 1 Atharva Veda XI. 8. 18. 2 J aimimya Upanisad Brahmana I. 14. 2. 3 Kausitaki Brahmana VII. 4. 4 K.U. II. 12 and 13. 5 M.U. I. 2. 1, 7-1 1 ; B.U. III. 9. 6, 21; C.U. I. 10-12, IV. 1-3. 6 B.U. I. 5, 16, VI. 2. 16; C.U. V. 10. 3; Prasna I. 9; M.U. I. 2. 10. 7 C.U. III. 16. 50 The Principal Upanisads whole universe in place of the horse, and by the renuncia¬ tion of the world attains spiritual autonomy in place of earthly sovereignty.1 In every homa the expression svaha is used which implies the renunciation of the ego, svatva- hanana.2 3 4 5 There is great stress on the distinction between the ignorant, narrow, selfish way which leads to transitory satisfac¬ tions and the way which leads to eternal life. Yajha is Karma, work. 3 It is work done for the improvement of the soul and the good of the world, atmonnataye jagaddhitaya. Samkhydyana Brahmana of the Rg Veda says that the self is the sacrifice and the human soul is the sacrificer, puruso vai yajhah, dtma yajamanah. The observance of the Vedic ritual prepares the mind for final release, if it is in the right spirit. 4 Prayer and sacrifice are means to philosophy and spiritual life. While true sacrifice is the abandonment of one’s ego, prayer is the exploration of reality by entering the beyond that is within, by ascension of consciousness. It is not theoretical learning. 5 We must see the eternal, the celestial, the still. If it is unknowable and incomprehensible, it is yet realisable by self-discipline and integral insight. We can seize the truth not 1 Devi Bhagavata says that the Supreme took the form of the Buddha in order to put a stop to wrong sacrifices and prevent injury to animals. dusta-yajha-vighataya paiu-hirhsd nivrttaye bauddha-rupam dadhau yo'sau tasmai devaya te namah. Animal sacrifices are found in the Vedas (inserted) by the twice-born who are given to pleasures and relishing tastes. Non-injury is, verily, the highest truth. dvijair bhoga-ratair vede darsitam himsanam paioh jihvd-svada-paraih kamam ahimsaiva para mata. 1 Yaska explains it thus: su aha iti va, sva vag aheti va, svarn pr aheti vd, svdhutam havir juhoti iti va. Nirukta VIII. 21. 3 Cp. B.G. III. 9, 10. Manu says: ‘Learning is brahma-yajha, service of elders is pilr-yajha, honouring great and learned people is deva-yajha, performing religious acts and charity is bhuta-yajha and entertaining guests is nara-yajha.' adhyapanam brahma-yajhah pitr-yajhas tu tarpanam homo daivo balir bhauto nr-yajho atithi-pujanam. 4 Laugaksi Bhaskara points out at the end of the Artha-samgraha; so’yam dharmah yad uddisya vihitah tad-uddesena kriyamanah tad-hetuh, iivararpana-buddhyd kriyamanas tu nihsreyasa-heluh. 5 C.U. VII. I. 2. 3. Introduction 5i by logical thinking, but by the energy of our whole inner being. Prayer starts with faith, with complete trust in the Being to whom appeal is made, with the feeling of a profound need, and a simple faith that God can grant us benefits and is well disposed towards us. When we attain the blinding experience of the spiritual light, we feel compelled to proclaim a new law for the world. The Upanisad seers are not bound by the rules of caste, but extend the law of spiritual universalism to the utmost bounds of human existence. The story of Satyakama Jabala, who, though unable to give his father’s name, was yet initiated into spiritual life, shows that the Upanisad writers appeal from the rigid ordinances of custom to those divine and spiritual laws which are not of today or of yesterday, but live for ever and of their origin knoweth no man. The words tat tvam asi are so familiar that they slide off our minds without full compre¬ hension. The goal is not a heavenly state of bliss or rebirth in a better world, but freedom from the objective, cosmic law of karma and identity with the Supreme Consciousness and Freedom. The Vedic paradise, svarga, becomes a stage in the individual’s growth.1 The Upanisads generally mention the Vedas with respect and their study is enjoined as an important duty.3 Certain verses from the Vedas such as the gayatri form the subject of meditations3 and sometimes verses from the Vedas are quoted in support of the teaching of the Upanisads. 4 While the Upanisads use the Vedas, their teaching is dependent on the personal experience and testimony of teachers like Yajnavalkya, ^andilya. The authority of the Vedas is, to no small extent, due to the inclusion of the Upanisads in them. It is often stated that Vedic knowledge by itself will not do. In the Chandogya Upanisad ,5 ^vetaketu admits that he has 1 The svarga offered as a reward for ceremonial conformity is only a stage in the onward growth of the human soul, sattva-gunodaya. Bhagavata XI. 19. 42. Niralambopanisad defines svarga as sat-sarhsarga. Heaven and Hell are both in the cosmic process : atraiva narakas svargah. Bhagavata III. 30. 29. J B.U. IV. 4. 22; I. 9. 3 B.U. VI. 3. 6. “» B.U. I. 3. 10. 5 VI. iff. 52 The Principal Upanisads studied all the Vedas but is lacking in the knowledge 'whereby what has not been heard of becomes heard of, what has not been thought of becomes thought of, what has not been under¬ stood becomes understood.' Narada tells Sanatkumara that he has not the knowledge of the Self though he has covered the entire range of knowledge, from the Vedas to snake-charming.1 X ULTIMATE REALITY: BRAHMAN To the pioneers of the Upanisads, the problem to be solved presented itself in the form, what is the world rooted in? What is that by reaching which we grasp the many objects perceived in the world around us? They assume, as many philosophers do, that the world of multiplicity is, in fact, reducible to one single, primary reality which reveals itself to our senses in different forms. This reality is hidden from senses but is discernible to the reason. The Upanisads raise the question; what is that reality which remains identical and persists through change ? The word used in the Upanisads to indicate the supreme reality is brahman. It is derived from the root brh. 'to grow, to burst forth.’ The derivation suggests gushing forth, bubbling over, ceaseless growth, brhattvam. £amkara derives the word ‘brahman’ from the root brhati to exceed, atiiayana and means by it eternity, purity. For Madhva, brahman is the person in whom the qualities dwell in fullness, brhanto hy asmin gunah. The real is not a pale abstraction, but is quickeningly alive, of powerful vitality. In the Rg Veda, brahman is used in the sense of ‘sacred knowledge or utterance, a hymn or incantation,’ the concrete expression of spiritual wisdom. Sometimes Vac is personified as the One.2 Visva-karman, the All-Maker is said to be the lord of the holy utterance. 3 Brahman is mantra or prayer. Gradually it acquired the meaning of power or potency of prayer, It has a mysterious power and contains within itself the essence of the thing denoted. Brhaspati, Brahmanas- pati are interpreted as the lord of prayer. 1 VII. i ff. * R.V. X. 1 25 )A tharva Veda IV. 30. 3 X. 81. 7; X. 71. Introduction 53 In the Brahmanas, brahman denotes the ritual and so is regarded as omnipotent. He who knows brahman knows and controls the universe. Brahman becomes the primal principle and guiding spirit of the universe. ‘There is nothing more ancient or brighter than this brahman.’1 In later thought, brahman meant wisdom or Veda. As divine origin was ascribed to the Veda or brahman, the two words were used with the same meaning. Brahman or sacred know¬ ledge came to be called the first created thing, brahma pratha- majam and even to be treated as the creative principle, the cause of all existence. The word suggests a fundamental kinship between the aspiring spirit of man and the spirit of the universe which it seeks to attain. The wish to know the Real implies that we know it to some extent. If we do not know anything about it, we cannot even say that it is and that we wish to know it. If we know the Real, it is because the Real knows itself in us. The desire for God, the feeling that we are in a state of exile, implies the reality of God in us. All spiritual progress is the growth of half-knowledge into clear illumination. Religious experience is the evidence for the Divine. In our inspired moments we have the feeling that there is a greater reality within us, though we cannot tell what it is. From the movements that stir in us and the utterances that issue from us, we perceive the power, not ourselves, that moves us. Religious experience is by no means subjective. God cannot be known or experienced except through his own act. If we have a knowledge of Brahman , it is due to the working of Brahman in us.2 Prayer is the witness to the spirit of the transcendent divine immanent in the spirit of man. The thinkers of the Upanisads based the reality of Brahman on the fact of spiritual experience, ranging from simple prayer to illuminated experience. The distinctions which they make in the nature of the Supreme Reality are not merely logical. They are facts of spiritual experience. 1 Satapatha Brahmana X. 3. 5. 11. 1 Cp. St. Anselm: ‘I cannot seek Thee except Thou teach me, nor find Thee except Thou reveal Thyself’; Rumi: ‘Was it not I who sum¬ moned Thee to long service; was it not I who made Thee busy with my name? Thy calling “Allah” was my “Here am I”.’ 54 The Principal Upanisads The thinkers of the Upanisads attempt to establish the reality of God from an analysis of the facts of nature and the facts of inner life. ‘Who knows and who can declare what pathway leads to the gods? Seen are their lowest dwelling-places only; What pathway leads to the highest, most secret regions?’1 The Upanisads assume that it is a distorted habit of mind which identifies ‘the highest, most secret regions’ with the ‘lowest dwelling-places.' The Real is not the actual. The Upanisads ask, 'What is the tajjalan from which all things spring, into which they are resolved and in which they live and have their being.2 The Brhad-aranyaka Upanisad maintains that the ultimate reality is being, san-matrarh hi brahma. Since nothing is without reason there must be a reason why something exists rather than nothing. There is something; there is not nothing. The world is not self-caused, self-dependent, self-maintaining. All philo¬ sophical investigation presupposes the reality of being, asti- tva-nisthd.3 The theologian accepts the first principle of being as an absolute one; the philosopher comes to it by a process of mediation. By logically demonstrating the impossibility of not-being in and by itself, he asserts the necessity of being. Being denotes pure affirmation to the exclusion of every possible negation. It expresses simultaneously God’s consciousness of himself and his own absolute self-absorbed being. We cannot live a rational life without assuming the reality of being. Not- being is sometimes said to be the first principle. 4 It is not absolute non-being but only relative non-being, as compared with later concrete existence. * R.V. III. 54. * C.U. III. 14. 1 ; see also T.U. III. 1 ; S.U. I. 1. 3 Cp. ‘Then God said to Moses: “I am that I Am”.' Exodus III. 14. There is a familiar distinction between nastika and astika. The nastika thinks that nothing exists except what we see, feel, touch and measure. The astika is one who holds with R.V. X. 31. 8. naitavad end paro anyad asti, there is not merely this but there is also a transcendent other. 4 T.U. II. 7; C.U. III. 19. 1-3. Introduction 55 Even as the nyagrodha tree is made of the subtle essence which we do not perceive, so is this world made of the infinite Brahman.1 ‘It is at the command of that Imperishable that the sun and the moon stand bound in their places. It is at the command of that Imperishable that the heaven and the earth stand each in its own place. It is at the command of that Imperishable that the very moments, the hours, the days, the nights, the half-months, the months, the seasons and the years have their appointed function in the scheme of things. It is at the command of that Imperishable that some rivers flow to the east from the snow-clad mountains while others flow to the west.’2 When Balaki defines Brahman as the person in the sun ( aditye purusah) and successively as the person in the moon, in lightning, in ether, in wind, in fire, in the waters, also as the person in the mind, in the shadow, in echo and in the body. King Ajatasatru asks, ‘Is that all?’ When Balaki con¬ fesses that he can go no farther, the king says, ‘He who is the maker of all these persons, he, verily, should be known.’ Brahman is satyasya satyam, the Reality of the real, the source of all existing things. 3 In some cosmological speculations the mysterious principle of reality is equated with certain naturalistic elements. Water is said to be the source of all things whatsoever.4 From it came satya, the concrete existent. Others like Raikva look upon air as the final absorbent of all things whatsoever, including fire and water. 5 The Katha Upanisad tells us that fire, having entered the universe, assumes all forms.6 The Chandogya Upani¬ sad, however, makes out that fire is the first to evolve from the Primaeval Being and from fire came water and from water the earth. At the time of dissolution, the earth is dissolved in water, and water in fire and fire in the Primaeval Being.7 Akaia, ether, space, is sometimes viewed as the first principle. In regard to the development of the universe, the Upanisads 1 C.U. VI. 12. For the usage of the world as a tree, see R.V. I. 164. 20; VII. 40. 5; VII. 43. 1. 1 B.U. III. 8. 9. Augustine in his Confessions expresses the thought that the things of the world declare through their visible appearance the fact that they are created. XI. 4. 3 B.U. II. 1. 4 B.U. V. 5. 1. 5 C.U. IV. 3. 1-2. 6 n. 5. 7 VI. 8. 4. 56 The Principal Upanisads look upon the earliest state of the material world as one of extension in space, of which the characteristic feature is vibration represented to us by the phenomenon of sound. From akasa, vayu, air arises. Vibration by itself cannot create forms unless it meets with obstruction. The interaction of vibrations is possible in air which is the next modification. To sustain the different forces, a third modification arises, tejas, of which light and heat are the manifestations. We still do not have stable forms and so the denser medium of water is pro¬ duced. A further state of cohesion is found in earth. The development of the world is a process of steady grossening of the subtle akasa or space. All physical objects, even the most subtle, are built up by the combination of these five elements. Our sense experience depends on them. By the action of vibration comes the sense of sound; by the action of things in a world of vibrations the sense of touch, by the action of light the sense of sight, by the action of water the sense of taste, by the action of earth the sense of smell. In the Taittinya Upanisad1 the pupil approaches the father and asks him to explain to him the nature of Brahman. He is given the formal definition and is asked to supply the content by his own reflection. ‘That from which these beings are born, that in which when born they live, and that into which they enter at their death is Brahman.’ What is the reality which conforms to this account? The son is impressed by material phenomena and fixes on matter (anna) as the basic principle. He is not satisfied, for matter cannot account for the forms of life. He looks upon life (prana) as the basis of the world. Life belongs to a different order from matter. Life, again, cannot be the ultimate principle, for conscious phenomena are not commensurate with living forms. There is something more in consciousness than in life. So he is led to. believe that con¬ sciousness (manas) is the ultimate principle. But consciousness has different grades. The instinctive consciousness of animals is quite different from the intellectual consciousness of human beings. So the son affirms that intellectual consciousness (vijhana) is Brahman. Man alone, among nature’s children III. Introduction 57 has the capacity to change himself by his own effort and trans¬ cend his limitations. Even this is incomplete because it is subject to discords and dualities. Man’s intellect aims at the attainment of truth but succeeds only in making guesses about it; there must be a power in man which sees the truth unveiled. A deeper principle of consciousness must emerge if the funda¬ mental intention of nature, which has led to the development of matter, life, mind, and intellectual consciousness, is to be accomplished. The son finally arrives at the truth that spiritual freedom or delight ( ananda ), the ecstasy of fulfilled existence is the ultimate principle. Here the search ends, not simply because the pupil’s doubts are satisfied but because the pupil’s doubts are stilled by the vision of Self-evident Reality. He apprehends the Supreme Unity that lies behind all the lower forms. The Upanisad suggests that he leaves behind the discursive reason and contemplates the One and is lost in ecstasy.1 It concludes with the affirmation that absolute Reality is satyam, truth, jnanam, consciousness, anantam, infinity. There are some who affirm that ananda is the nearest approxi¬ mation to Absolute Reality, but is not itself the Absolute Reality. For it is a logical representation. The experience gives us peace, but unless we are established in it we have not received the highest. In this account, the Upanisad assumes that the naturalistic theory of evolution cannot be accepted. The world is not to be viewed as an automatic development without any intelligent course or intelligible aim. Matter, life, mind, intelligence are different forms of existence with their specific characteristics 1 Cp. Jalal-uddin RumI: ‘I died a mineral and became a plant, I died a plant and rose an animal, I died an animal and I was man. Why should I fear ? When was I less by dying ? Yet once more I shall die as man, to soar With the blessed angels; but even from angelhood I must pass on. All except God perishes. When I have sacrificed my angel soul, I shall become that which no mind ever conceived. O, let me not exist! for Non-existence proclaims, “To him we shall return.’’ ' 58 The Principal Upanisa&s and modes of action, each acting on the other but not derived from each other. The evolution of life in the context of matter is produced not by the material principle but by the working of a new life-principle which uses the conditions of matter for the production of life. Life is not the mechanical resultant of the antecedent co-ordination of material forces, but it is what is now called an emergent. We cannot, by a complete knowledge of the previous conditions, anticipate the subsequent result. There is an element of the incalculable. Life emerges when the material conditions are available, which permit life to organise itself in matter. In this sense, we may say that matter aspires for life, but life is not produced by lifeless particles. So also life may be said to be aspiring for or be instinct with mind, which is ready to emerge when conditions enable it to organise itself in living matter. Mind cannot be produced from things without mind. When the necessary mental conditions are prepared, intelligence qualifies the mental living creature. Nature is working according to this fundamental intention, which is being accomplished because it is essentially the instrument of the Supreme Being. The world is not the result of meaningless chance. There is a purpose working itself out through the ages. It is a view which modem science confirms. By interpreting the fragmentary relics of far remote times, science tells us how this earth in which we live was gradually adapted to be a place where life could develop, how life came and developed through uncounted centuries until animal consciousness arose and this again gradually developed, until apparently, man with self-conscious reason appeared on the scene. The long record of the develop¬ ment of the human race and the great gifts of spiritual men like the Buddha, Socrates, Jesus make out that man has to be trans¬ cended by God-man. It cannot be argued that, when material particles are organised in a specific way, life arises. The principle of organisation is not matter. The explanation of a thing is to be sought in what is above it in the scale of existence and value and not below it. Matter cannot raise itself. It moves to a higher level by the help of the higher itself. It cannot undergo inner development without being acted upon by something above it. The lower Introduction 59 is the material for the higher. Life is the matter for mind and form for physical material : so also intellect is form for the mind and matter for the spirit. The eternal is the origin of the actual and its nisus to improvement. To think of it as utterly trans¬ cendent or as a future possibility is to miss its incidence in the actual. We cannot miss the primordiality of the Supreme. ‘Verily, in the beginning this world was Brahman.’1 There is the perpetual activity of the Supreme in the world. The Upanisad affirms that Brahman on which all else depends, to which all existences aspire, Brahman which is sufficient to itself, aspiring to no other, without any need, is the source of all other beings, the intellectual principle, the perceiving mind, life and body. It is the principle which unifies the world of the physicist, the biologist, the psychologist, the logician, the moralist and the artist. The hierarchy of all things and beings from soulless matter to the deity is the cosmos. Plato’s world-architect, Aristotle’s world-mover belong to the cosmos. If there is ordered development, progressive evolution, it is because there is the divine principle at work in the universe. Cosmic process is one of universal and unceasing change and is patterned on a duality which is perpetually in con¬ flict, the perfect order of heaven and the chaos of the dark waters. Life creates opposites, as it creates sexes, in order to reconcile them. ‘In the beginning the woman ( Vrvasi ) went about in the flood seeking a master.’* Indra, for example, divided the world into earth and sky. He ‘produced his father and mother from his own body.’ This conflict runs through the whole empirical world, and will end when the aim of the universe is accomplished. Creation moves upward towards the divine. When the union between the controlling spirit and the manifesting matter is completed, the purpose of the world, the end of the evolutionary process, the revelation of spirit on earth is accomplished. The earth is the foothold of God, the mother of all creatures whose father is heaven. 3 1 B.U. I. 4. 10-11; Maitrl VI. 17. 2 icchantl salile patim. Jaiminiya Upanisad Brahmana I. 56. 3 The Chinese believe that Chien (Heaven) is the father and Khun (Earth) is the mother of all terrestrial existence. Zeus as Sky-father is in 6o The Principal Upanisads The conflict is not final. The duality is not a sterile dualism. Heaven and earth, God and matter have the same origin. As regards the primordial God Hiranya-garbha, a circular process is found. The primal being spontaneously produces the primeval water; from this comes the primordial God as the first born of the divine Order, the golden germ of the world ‘who was the first seed resting on the navel of the unborn.’1 Hiranya-garbha who is the World-soul expresses his spirit through the environ¬ ment. He manifests the forms contained within himself. The world is fixed in him as are the spokes in the hub of a wheel. He is the thread, sutratman, on which all beings and all worlds are strung like the beads of a necklace. He is the first-born, prathama-ja. He is also called Brahma and these Brahmas are created from world to world.2 In the Rg Veda, 3 Hiranya-garbha is the golden germ which enters into creation after the first action of the creator. In the Sdmkhya, prakrti is treated as unconscious and develops on account of the influence of the multitude of individual subjects, and the first product of development is mahat, the great one, or buddhi, the intellect. It is the development of cosmic intelli- essential relation to Earth-mother. The two are correlative. See A. B. Cook: Zeus (1914), Vol. I, p. 779. Zoroaster reaches the conception of a single spiritual God, Ormuzd or Ahura Mazda, in whom the principle of good is personified, while the evil principle is embodied in Ahriman, or Ahgra Mainyu, who limits the omnipotence of Ahura Mazda. The whole creation is a combat between the two. The two principles strive eternally in life, and in this struggle men take part. Man is responsible for his actions, good or bad. If he struggles against evil, confesses God and cares for the purity of his body and soul, then after four periods of three thousand years each in the world's history a time shall arrive for the final victory of good over evil, of Ormuzd over Ahriman. The general resurrection of the dead and the last judgment will take place then, assuring him of his place among the saved and the righteous. The Jews adopted the two principles of good and evil and they were taken over by Christianity. When Blake speaks . of the marriage of Heaven and Hell, Heaven represents the one clear light over all and Hell the dark world of passion and the senses. Divided, both are equally barren, but from their union springs joy. ‘Oh that man would seek immor¬ tal moments! Oh that men could converse with God’ was Blake's cry. ■ R.V. X. 82; IV. 58. 5. 2 ‘God once created Brahma Hiranya-garbha and delivered the Vedas to him.’ S.B. I. 4. 1. 3 X. 121. 1. Introduction 61 gence or Hiranya-garbha. On the subjective side, buddhi is the first element of the lihga or the subtle body. It is the essence of the individual spirit. Buddhi serves as the basis for the develop¬ ment of the principle of individuation, ahamkara, from which are derived, on the one hand, mind and the ten sense organs, five of perception and five of action and, on the other hand, the subtle elements from which arise in their turn the gross elements. Sattva is buddhi, the innermost of the three circles, the outer being rajas and tamas which are identified with ahamkara and manas, which are the emanations of rajas and tamas. The sattva or the buddhi is the bija, the seed of the living individual, since it contains the seeds of karma which develop at each birth into a sense-organism. The sattva or lihga is called the ego, the jiva. As the buddhi is the sutratman of the individual, so is Hiranya-garbha the sutratman, the thread-controller of the world. In the Katha Upanisad,1 in the development of principles the great self stands after the, undeveloped and the primeval spirit. Hiranya-garbha, the World-soul is the first product of the principle of non-being influenced by the Eternal Spirit, Isvara. The purusa of the Samkhya is the Eternal Spirit made many. Hiranya-garbha is the great self, mahan atma, which arises from the undiscriminated, the avyakta, which corresponds to the primitive material or waters of the Brahmanas, or the prakrti of the Samkhya. We have the Supreme Self, the Absolute, the Supreme Self as the eternal subject observing the eternal object, waters or prakrti and the great self which is the first product of this interaction of the eternal subject and the principle of objectivity. The Supreme Lord, Isvara, who eternally produces, outlasts the drama of the universe. £amkara begins his commentary on the Bhagavad-gita with the verse: ‘Narayana is beyond the unmanifest. The golden egg is produced from the unmanifest. The earth with its seven islands and all other worlds are in the egg.’ The names and forms of the manifested world are latent in the egg as the future tree is in the seed. Hiranya-garbha answers to the Logos, the Word of Western 1 III. io. ii ; VI. 7. 8; see also K.U. I. 7. 62 The Principal Upani$ads thought. For Plato, the Logos was the archetypal idea. For the Stoics it is the principle of reason which quickens and informs matter. Philo speaks of the Divine Logos as the ‘first born son,’1 ‘archetypal man,’2 ‘image of God, ’3 ‘through whom the world was created. '4 Logos, the Reason, ‘the Word was in the beginning and the Word became flesh.’ The Greek term, Logos, means both Reason and Word. The latter indicates an act of divine will. Word is the active expression of character. The difference between the conception of Divine Intelligence or Reason and the Word of God is that the latter represents the will of the Supreme. Vac is Brahman .5 Vac, word, wisdom, is treated in the Rg Veda as the all-knowing. The first-born of Rta is Vac:6 yavad brahma tisthati tavati vak. 7 The Logos is conceived as personal like Hiranya-garbha. ‘The Light was the light of men.' ‘The Logos became flesh.’8 The Supreme is generally conceived as light, jyotisam jyotih, the light of lights. Light is the principle of communication. Hiranya-garbha is organically bound up with the world. Himself, a creature, the first-born of creation, he shares the fate of all creation in the end. 9 But Isvara is prior to the World-soul.10 The principle of process applies to God. While he is the expres¬ sion of the non-temporal he is also the temporal. livara, the eternal Being functions in the temporal Hiranya-garbha. Ramanuja who looks upon Isvara as the supreme transcendent Reality above all world events treats Brahma as the demi-urge 1 I. 414. 2 I. 411. 3 1. 6. 4 II. 225. 5 R.V. I. 3. 21. 6 Atharva Veda II. 1. 4. See Nama-Rupa and Dharma-Rupa by Maryla Falk (1943), Ch. I. 7 R.V. X. 114. 8. 8 John I. 4, 5. See B. F. Westcott: The Gospel According to St. John (1886), p. xvii. 9 ‘When all things are subjected to him then the Son himself will also be subjected to him who put all things under him, that God may be everything to everyone.' I Cor. XV. 28. 10 Cp. ‘Before the mountains were brought forth, or even the earth and the world were made thou art God from everlasting and world without end.' See Hebrews I. 10-13. Religio Medici : ‘Before Abraham was, I am, is the saying of Christ; yet is it true in some sense, if I say it of myself; for I was not only before myself but Adam; that is, in the idea of God, and the decree of that synod held from all eternity. And in this sense, I say, the world was before the creation, and at the end, before it had a beginning.’ Introduction 63 of creation who forms the lower world in the name and bidding of God. Why is the universe what it is, rather than something else? Why is there this something, rather than another? This is traced to the divine will. This world and its controlling spirit are the expressions of the Supreme Lord. While the World- soul and the world are organically related and are inter¬ dependent, there is no such relationship between the Supreme Lord and the world, for that would be to subject the infinite to the finite. The relationship is an ‘accident’ to use White¬ head’s expression. This word ‘accident’ implies two different considerations, (1) that Divine Creativity is not bound up with this world in such a way that the changes which occur in the world affect the integrity of the Divine, and (2) that the world is an accidental expression of the Divine principle. Creativity is not bound to express itself in this particular form. If the choice were necessary it would not be free. Creation is the free expression of the Divine mind, icchd-md.tr am. The world is the manifestation of Hiranya-garbha and the creation of fsvara. The world is the free self-determination of God. The power of self- determination, self-expression, belongs to God. It is not by itself. It belongs to the Absolute which is the abode of all possibilities, and by its creative power one of these possibilities is freely chosen for accomplishment. The power of manifestation is not alien to being. It does not enter it from outside. It is in being, inherent in it. It may be active or inactive. We thus get the conception of an Absolute-God, Brahman — livara, where the first term indicates infinite being and possibility, and the second suggests creative freedom.1 Why should the Absolute Brahman perfect, infinite, needing nothing, desiring nothing, move out into the world ? It is not compelled to do so. It may have this potentiality but it is not bound or compelled by it. It is free to move or not to move, to throw itself into forms or remain formless. If it still indulges its power of creativity, it is because of its free choice. 1 In the Taoist Tao T£ Ching, Tao, literally ‘Way,’ stands for the Absolute, the divine ground and Te for ‘power,’ for the unfolding of the divine possibilities. Cp. also tathata or suchness and alaya-vijnana the all-conserving or receptacle consciousness. 64 The Principal Upanisads In Isvara we have the two elements of wisdom and power, Siva and Sakti. By the latter the Supreme who is unmeasured and immeasurable becomes measured and defined. Immutable being becomes infinite fecundity. Pure being, which is the free basis and support of cosmic existence, is not the whole of our experience. Between the Absolute and the World-soul is the Creative Consciousness. It is prajnana-ghana or truth-conscious¬ ness. If sat denotes the primordial being in its undifferenced unity, satya is the same being immanent in its differentiations. If the Absolute is pure unity without any extension or variation, God is the creative power by which worlds spring into existence. The Absolute has moved out of its primal poise and become knowledge-will. It is the all-determining principle. It is the Absolute in action as Lord and Creator. While the Absolute is spaceless and timeless potentiality, God is the vast self- awareness comprehending, apprehending every possibility.1 Brahman is not merely a featureless Absolute. It is all this world. V ayu or air is said to be manifest Brahman, pratyaksam brahma. The Svetasvatara Upanisad makes out that Brahman is beast, bird and insect, the tottering old man, boy and girl. Brahman sustains the cosmos and is the self of each individual. Supra-cosmic transcendence and cosmic universality are both real phases of the one Supreme. In the former aspect the Spirit is in no way dependent on the cosmic manifold; in the latter the Spirit functions as the 'principle of the cosmic manifold. The supra-cosmic silence and the cosmic integration are both real. The two, nirguna and saguna Brahman, Absolute and God, are not different. Jayatirtha contends that Sariikara is wrong in holding that Brahman is of two kinds — brahmano dvairupyasya upramanikatvat.2 It is the same Brahman who is described in different ways. 1 Eckhart says: ‘God and Godhead are as different as heaven from earth. . . . God becomes and unbecomes.’ ‘All in Godhead is one, and of this naught can be said. God works, but Godhead works not. There is no work for it to do and no working in it. Never did it contemplate any¬ thing of work. God and Godhead differ after the manner of working and not working. . . . When I come into the Ground, into the depths, into the flow and fount of Godhead, none will ask me whence I have come or whither I go. None will have missed me; God passes away.’ Sermon LVI. Evans’ E.T. 2 Nyaya-sudha, p. 124. Introduction 65 The personality of God is not to be conceived on the human lines. He is not to be thought of as a greatly magnified person. We should not attribute to the Divine human qualities as we know them.1 We have (1) the Absolute, (2) God as Creative power, (3) God immanent in this world. These are not to be regarded as separate entities. They are arranged in this order because there is a logical priority. The Absolute must be there with all its possibilities before the Divine Creativity can choose one. The divine choice must be there before there can be the Divine immanent in this world. This is a logical succession and not a temporal one. The world-spirit must be there before there can be the world. We thus get the four poises or statuses of reality,1 the Absolute, Brahman, (2) the Creative Spirit, Isvara, (3) the World-Spirit, Hiranya-garbha, and (4) the World. This is the way in which the Hindu thinkers interpret the integral nature of the Supreme Reality. Mandukya Upanisad says that Brahman is catus-pat, four-footed, and its four principles are Brahman, Isvara, Hiranya-garbha and Viraj* 1 Aquinas says: ‘Things said alike of God and of other beings are not said either in quite the same sense or in a totally different sense but in an analogous sense.’ Summa Contra Gentiles XXXIV. God is not good or loving in the human sense. ‘For who hath known the mind of the Lord ?’ Romans XI. 34. God is personal, but, as Karl Barth says, ‘personal in an incomprehensible way in so far as the conception of His personality surpasses all our views of personality. This is so, just because He and He alone is a true, real and genuine person. Were we to overlook this and try to conceive God in our own strength according to our conception of personality, we should make an idol out of God.’ The Knowledge of God and the Service of God (1938), pp. 3 iff. 1 In Plotinus we have a similar scheme, (i) The One alone, the simple, the unconditioned. God beyond being of Basilides, the godhead of Eckhart which can only be indicated by negative terms. We cannot even affirm existence of it, though it is not non-existent. It cannot be thought of as either subject or object of experience, as in it subject and object are identical. It is pure impersonal experience or perhaps the ground of all experience; it is pure consciousness, ineffable supra- existence. It is not the first cause, not the creator god. It is cause only in the sense that it is everywhere, and without it nothing could be. (ii) The Nous. The Intelligible world which Plotinus calls One — Many, the world of Platonic forms or archetypes. Not mere Ideas or things thought by the Divine Thinker, not mere passive archetypical pictures. They are active powers within the Divine mind. It is personal God. Unity cannot be separated from diversity. The most perfect form of expressive act is thought or intellection, vijnana, Divine Intellect, First thinker and thought, the personal Lord, Universal Intelligence, The 66 The Principal Upanisads The conception of tri-suparna is developed in the fourth section of the Taittiriya Upanisad. The Absolute is conceived as a nest from out of which three birds have emerged, viz. Viraj, Hiranya-garbha and Isvara. The Absolute conceived as it is in itself, independent of any creation, is called Brahman. When it is thought of as having manifested itself as the uni¬ verse, it is called Viraj ; when it is thought of as the spirit moving everywhere in the universe, it is called Hiranya-garbha ; when it is thought of as a personal God creating, protecting and destroying the universe, it is called Isvara. Isvara becomes Brahma, Visnu and Siva when his three functions are taken separately.1 The real is not a sum of these. It is an ineffable unity in which these conceptual distinctions are made. These are fourfold to our mental view, separable only in appearance. If we identify the real with any one definable state of being, however pure and perfect, we violate the unity and divide the indivisible. The different standpoints are consistent with each other, complementary to each other and necessary in their unknowable Absolute is mediated to us through the Divine Intelligence. This Intellectual principle of Plotinus is the ISvara of the Upanisads. This universal intelligence makes possible the multiple universe. For Plotinus this principle is the totality of divine thoughts or Ideas in Plato’s sense. These Ideas or Thoughts are real beings, powers. They are the originals, archetypes, intellectual forms of all that exists in the lower spheres. All the phases of existence down to the lowest ultimate of material being or the lowest forms of being in the visible universe are ideally present in this realm of divine thoughts. This divine intellectual principle has both being and non-being. It has, for Plotinus, two acts, the upward contemplation of the One and generation towards the lower, (iii) One and Many. The soul of the All is the third, which fashions the material universe on the model of divine thoughts, the Ideas laid up within the Divine Mind. It is the eternal cause of the cosmos, the creator and therefore the vital principle of the world. God is envisaged as something apart from the world, its creator or artificer. Human ideas of God are centred round him. Plotinus does not make the sensible world a direct emanation from the Intelligible World. It is the product or the creation of the World-soul, the third person of the Neo-Platonic trinity, herself an emanation from the Intelligible World, the Nous. Our souls are parts or emanations of the World-soul. The three hypo¬ stases form collectively, for Plotinus, the one transcendent being. The All-Soul is the expression of the energy of the Divine, even as the Intel¬ lectual principle is the expression of the thought or vision of the godhead, (iv) The many alone. It is the world-body, the world of matter without form. It is the possibility of manifested form. 1 See also Paingala U. Introduction 67 totality for an integral view of life and the world. If we are able to hold them together, the conflicting views which are emphasised exclusively by certain schools of Indian Vedanta become reconciled. Absolute being is not an existing quality to be found in the things. It is not an object of thought or the result of production. It forms an absolute contrast to, and is fundamentally different from, things that are, as is in its way nothingness. It can be expressed only negatively or analogically. It is that from which our speech turns back along with the mind, being unable to comprehend its fullness.1 * 3 4 It is that which the tongue of man cannot truly express nor human intelligence conceive, ^amkara in his commentary on the Brahma Sutra 1 refers to an Upanisad text which is not to be found in any of the extant Upanisads. Bahva, asked by Baskali to expound the nature of Brahman, kept silent. He prayed, ‘Teach me, sir.' The teacher was silent, and when addressed a second and a third time he said: ‘I am teaching but you do not follow. The self is silence. '3 We can only describe the Absolute in negative terms. In the words of Plotinus, ‘We say what he is not, We cannot say what he is.' The Absolute is beyond the sphere of predication. It is the sunyata of the Buddhists. It is ‘not gross, not subtle, not short, not long, not glowing, not shadowy, not dark, not attached, flavourless, smell-less, eye-less, ear-less, speech-less, mind-less, breath-less, mouth-less, not internal, not external, consuming nothing and consumed by nothing. '4 It cannot be 1 T.U. II. 4; see also Kena. I. 3, II, 3; Katha I. 27. * S.B. III. 2. 17. 3 upaianlo’yam atma. Cp. the Madhyamika view — paramarthatas tu dryanam tusnlm-bhdva eva. ‘Then only will you see it, when you cannot speak of it; for the knowledge of it is deep silence and the suppression of all the senses.’ Hermes Trismegistus, Lib. X. 5. 4 See B.U. II. 8. 8; see also II. 3. 6; III. 9. 26; IV. 2. 4; IV. 4. 22; IV. 5. 15. Ma. 7. The Buddha, according to Amara, is an advaya-vadin. I. 1. 14. There was something formless yet complete. That existed before heaven and earth, Without sound, without substance. Dependent on nothing, unchanging, All-pervading, unfailing, 68 The Principal Upanisads truly designated. Any description makes It into something. It is nothing among things. It is non-dual, advaita. It denies duality. This does not mean, however, that the Absolute is non- being. It means only that the Absolute is all-inclusive and nothing exists outside it. Negative characters should not mislead us into thinking that Brahman is a nonentity. While it is non-empirical, it is also One may think of it as the mother of all things under heaven, Its true name we do not know; Tao is the by-name we give it. Tao Te’Ching. 25. A. Waley's E.T. The Way and its Power. (1934) Plato says that the unfathomable ground of the universe, the absolute, is ‘beyond essence and truth.’ Plotinus describes the utter transcendence of the One thus: ‘Since the Nature or Hypostasis of The One is the engenderer of the All, it can Itself be none of the things in the All; that is, It is not a thing; It does not possess quality or quantity; It is not an Intellectual Principle, not a soul; It is not in motion and not at rest; not in space, not in time; It is essentially of a unique form or rather of no-form, since it is prior to form, as it is prior to movement and to rest; all these categories hold only in the realm of existence and constitute the multiplicity characteristic of that lower realm.’ Enneads VI. 9. 3. ‘This wonder, this One, to which in verity no name may be given.’ ibid. VI. 9. 5. ‘Our way then takes us beyond knowing; there may be no wandering from unity, knowing and knowable must all be left aside. Every object of thought, even the highest, we must pass by, for all that is good is later than this. . . . No doubt we should not speak of seeing; but we cannot help talking in dualities, seen and seer, instead of boldly, the achieve¬ ment of unity. In this seeing, we neither hold an object nor trace dis¬ tinction; there is no two. The man is changed, no longer himself nor self belonging; he is merged with the supreme, sunken into it, one with it. Only in separation is there duality. That is why the vision baffles telling. We cannot detach the supreme to state it; if we have seen something thus detached, we have failed of the supreme.’ Enneads. VI. 9. 4 and 10. Pseudo-Dionysius, whose utterances were once accepted as almost apostolic authority, observes: ‘For it is more fitting to praise God by taking away than by ascription. Here we take away all things from Him, going up from particulars to universals, that we may know openly the unknowable which is hidden in and under all things that may be known. And we behold that darkness beyond being, concealed under all natural light.’ Chuang Tzu’s vision of the boundless world has this: ‘You cannot explain the sea to a frog in a well — the creature of a narrow sphere. You cannot explain ice to a grasshopper — the creature of a season. You cannot explain Tao to a pedant— This view is too limited.’ Waley: Introduction 69 inclusive of the whole empirical world. The Absolute is des¬ cribed as full both of light and not light, of desire and not desire, of anger and not-anger, of law and not-law, having verily filled all, both the near and the far off, the this and the that.’1 Negative and positive characterisations are given to affirm the positivity of being. To say that the nature of Brahman cannot be defined does not mean that it has no essential nature of its own. We cannot define it by its accidental features, for they do not belong to its essence. There is nothing outside it. As no inquiry into its nature can be instituted without some description, its svarupa or essential nature is said to be sat or being, cit or consciousness and ananda or bliss.2 These are different phrases for the same being. Self-being, self-consciousness and self-delight are one. It is absolute being in which there is no nothingness. It is absolute consciousness in which there is no non-consciousness. It is absolute bliss in which there is no suffering or negation of bliss. All suffering is due to a second, an obstacle; all delight Three Ways of Thought in Ancient China (1939), pp. 55-6. H. A. Giles: Chuang-Tzu, Mystic Moralist and Social Reformer (1926). Ch. XVIII. Anandagiri begins his commentary on Katha Upanisad with this verse : dharmd dharmadyasamsrstam karya-karana-varjitam kaladibhir avicchinnam brahma yat tan narndmy aham. Paul speaks of a vision which was not to be told and had heard words not to be repeated. II Corinthians 12 ff. Cp. Hymn of Gregory of Nyasa, 'O Thou entirely beyond all being.’ 'O Lord, My God, the Helper of them that seek Thee, I behold Thee in the entrance of Paradise, and I know not what I see, for I see naught visible. This alone I know, that I know not what I see, and never can know. And I know not how to name Thee, because I know not what Thou art, and did anyone say unto me that Thou wert called by this name or that, by the very fact that he named it I should know that it was not Thy name. For the wall beyond which I see Thee is the end of all manner of signification in names. . . .’ Nicholas of Cusa: The Vision of God. E. T. Salter’s E.T. (1928). Ch. XIII. ‘No monad or triad can express the all-transcending hiddenness of the all- transcending super-essentially super-existing super-deity.’ ‘God, because of his excellence, may rightly be called Nothing,’ says Scotus Erigena. 1 B.U. IV. 4. 5. Isa 4, 5. Katha x. 2. 20-21; I. 3. 15; II. 6. 17. M.U. I. 1. 6; 1. 7. S.U. V. 8-10. J They are not so much qualities of Brahman as the very nature of Brahman. Commenting on the passage Brahman is truth, wisdom and infinity, satyarh jhanam anantam brahma, S. writes: satyadini hi trini visesanarthdni padani viiesyasya brahmanah. 70 The Principal Upanisads arises from the realisation of something withheld, by the over¬ coming of obstacles, by the surpassing of the limit. It is this delight that overflows into creation. The self-expression of the Absolute, the creation of numberless universes is also traced to Brahman. All things that exist are what they are, because of the nature of Brahman as sat, cit and ananda. All things are forms of one immutable being, variable expressions of the invariable reality. To describe Brahman as the cause of the world is to give its tatastha or accidental feature.1 The defining characteristics are in both cases due to our logical needs.2 When the Absolute is regarded as the basis and explanation of the world, he is conceived as the lord of all, the knower of all, the inner controller of all. 3 God has moved out everywhere: sa paryagat. The Svetasvatara Upanisad speaks of the one God, beside whom there is no second, who creates all the worlds and rules with His powers, and at the end of time rolls them up again. 4 He lives in all things5 and yet transcends them. The Universal Self is like the sun who is the eye of the whole universe and is untouched by the defects of our vision.6 He is said to fill the whole world and yet remain beyond its confines. ‘Verily motionless like a lone tree does the God stand in the heaven, and yet by Him is this whole world filled. '7 The distinction between Brahman in itself and Brahman in the universe, the transcendent beyond manifestation and the transcendent in manifestation, the indeterminate and the determinate, nirguno gum, is not exclusive.8 The two are like two sides of one reality. The Real is at the same time being realised. In the metrical Upanisads, as in the Bhagavad-gita , the per- 1 tatasthatvarh ca laksya-svarupa-bahir-bhutatvam. Siddhanla-leia-sam- graha (Kumbhakonam ed.), p. 53. 1 They are said to be kalpita or constructed, as the non-dual Brahman is said to possess these qualities on account of its association with antafikarana. They are manifestations through an imperfect medium and therefore limited revelations of Btahman. 3 Ma.U. 6. 4 III. 2. 3; VI. 1-12. 5 B.U. I. 4. 7. S.U. II. 17. 6 Katha II. 5. n. 7 S.U. III. 9. 8 Cp. Eckhart: 'The Godhead gave all things up to God. The Godhead is poor, naked and empty as though it were not; it has not, wills not, wants not, works not, gets not. It is God who has the treasure and the bride in him, the Godhead is as void as though it were not.’ Introduction 71 sonal is said to be superior to the superpersonal:1 puru§an na param kihcit, there is nothing beyond the person. It is doubtful whether the author of the Brahma Sutra accepted the dis¬ tinction of saguna and nirguna in regard to Brahman. Even the nirguna Brahman is not without determinations. The Sutrakara makes a distinction between the super-personal (apurusa-vidha) and the personal (purusa-vidha) , i.e. between Brahman and Isvara. The latter is not a human fancy or a concession to the weak in mind. The nirakara (formless), and the sakara (with form) , are different aspects of the same Reality. The seeker can choose either in his spiritual practices. In III. 3 we find that the author maintains that the aksara texts which describe Brahman negatively as ‘not this, not this’ are ‘not useful for meditation.’2 He holds that Brahman is unaffected by the different states, of waking, dream, sleep. The view that Brahman undergoes changes is refuted on the ground that they relate to the effects due to the self-concealment of Brahman. Badarayana denies reality to a second principle. Hiranya-garbha, the World-soul is the divine creator, the supreme lord Isvara at work in this universe. A definite possi¬ bility of the Absolute is being realised in this world. In the Upanisads the distinction between livara and Hiranya-garbha, between God and the World-soul is not sharply drawn. If the World-soul is ungrounded in Isvara, if he is exclusively tem¬ poral, then we cannot be certain of the end of the cosmic process When the Upanisads assert that the individual ego is rooted in the universal self or atman, it would be preposterous to imagine that the World-soul is unrelated to Hvara or Brahman.i 1 Katha I. 3. 11. M.U. II. 1. 1-2. a adhyanaya prayojanabhavat. III. 3. 14; see also III. 3. 33. 3 Valentinus whose activity may be assigned to a.d. 130-150, teaches a similar view. The primordial essence is the Deep ( Byihos ). With it dwelt a thought called ' also Grace (for it was not conditioned) and Silence (for it made no sign of its existence). Professor Burkitt writes: ‘Somehow the immeasurable Deep made its own thought fecund and so Mind (Nous) came into being; although it was called unique, it had a correlative side to it called Truth . . . Nous, Mind is an intelligent understanding, the inevitable counterpart of which is Truth; for, if there be nothing true to understand, there can be no intelligent under¬ standing.’ Cambridge Ancient History, Vol. XII (1939), p. 470. Eckhart refers to the World-soul and not to the Supreme God in the passage, where he asserts that ‘God becomes and disbecomes.’ 72 The Principal Upanisads Hiranya-garbha who has in him the whole development in germ acts on the waters. As we have seen, the image of waters is an ancient one by which human thought attempts to explain the development of the universe. The waters are initially at rest and so free from waves or forms. The first movement, the first disturbance, creates forms and is the seed of the universe. The play of the two is the life of the universe. When the de¬ velopment is complete, when what is in germ is manifest, we have the world-consummation. Hiranya-garbha creates the world according to the eternal Veda, which has within itself eternally the primary types of all classes of things; even as the God of the mediaeval scholastics creates according to the eternal archetype of Ideas which He as the eternal Word eternally possesses. Brahman is the unity of all that is named.1 Hiranya-garbha or Brahma is the World-soul2 and is subject to changes of the world. He is karya Brahma or effect Brahman as distinct from Isvara who is karana Brahman or causal Brahman. Hiranya-garbha arises at every world-beginning and is dissolved at every world-ending. Isvara is not subject to these changes. For both ^arhkara and Ramanuja, Hiranya-garbha has the place of a subordinate and created demi-urge. Isvara is the eternal God who is not drawn into but directs the play of the worlds that rise and perish and is Himself existing transcendentally from all eternity. The Vedic deities are subordinate to Isvara and hold a similar position to Him in the formation and control of the world that the angelic powers and directors maintain in the heavenly hierarchy of scholasticism and of Dante. We have thus the four sides of one whole: (i) the transcen¬ dental universal being anterior to any concrete reality; (ii) the causal principle of all differentiation ; (iii) the innermost essence of the world; and (iv) the manifest world. They are co-existent and not alternating poises where we have either a quiescent Brahman or a creative Lord. These are simultaneous sides of the one Reality. « b.u. r. 5. 17. 1 For Atman as 'the World-soul, see Atharva Veda X. 8. 44. Introduction 73 XI ULTIMATE REALITY: ATMAN The word ‘atman’ is derived from an ‘to breathe.’ It is the breath of life.1 Gradually its meaning is extended to cover life, soul, self or essential being of the individual, ^arhkara derives atman from the root which means 'to obtain’ ‘to eat or enjoy or pervade all.’2 Atman is the principle of man’s life, the soul that pervades his being, his breath, prana, his intellect, prajha, and transcends them. Atman is what remains when everything that is not the self is eliminated. The Rg Veda speaks of the unborn part, ajo bhagahA There is an unborn and so immortal element in man, 4 which is not to be confused with body, life, mind and intellect. These are not the self but its forms, its external expressions. Our true self is a pure existence, self-aware, unconditioned by the forms of mind and intellect. When we cast the self free from all outward events, there arises from the inward depths an experience, secret and wonderful, strange and great. It is the miracle of self-knowledge, atma-jndna. 5 Just as, in relation to the universe, the real is Brahman, while name and form are only a play of manifestation, so also the individual egos are the varied expressions of the One Universal Self. As Brahman is the eternal quiet underneath the drive and activity 1 atma te vatah. R.V. VII. 87. 2. 2 apnoter alter atater va. § on A.U. I. 1. Cp. also yac capnoti yad adatte yac catti visayan iha yac cdsya santato bhavas tasmad atmeti klrtyate. 3 X. 16. 4. ■» Sayana says: ajah janana-rahitah, tarirendriyabhagavyatiriktah, antara-purusa-laksano-yo’bhago’sti. Eckhart quotes with approval an unnamed heathen philosopher as saying ‘Discard all this and that and here and there and be thyself what thou art in thine inner not-being', which he adds is mens. 5 Annapurna U. asks us to inquire into the nature of our inward being : Who am I ? How came this world ? What is it ? How came death and birth? Thus inquire Within yourself; great will be the benefit (you will derive from such inquiry). ko’ham, kalham idam, him vd, hatharn marana-j anmanl vicarayantare vettham mahat tat phalam esyasi. I. 40. 74 The Principal Upanisads of the universe, so Atman is the foundational reality under¬ lying the conscious powers of the individual, the inward ground of the human soul. There is an ultimate depth to our life below the plane of thinking and striving. The Atman is the super¬ reality of the jtva, the individual ego. The Chandogya Upanisad gives us a story, where gods and demons both anxious to learn the true nature of the Self approach Praja-pati who maintains that the ultimate self is free from sin, free from old age, free from death and grief, free from hunger and thirst, which desires nothing and imagines nothing. It is the persisting spirit, that which remains constant in all the vicissitudes of waking, dream and sleep, death, rebirth and deliverance. The whole account assumes that there is consciousness even in the apparently unconscious states, when we sleep, when we are drugged or stunned. The gods sent Indra and the demons Virocana as their representatives to learn the truth. The first suggestion is that the self is the image that we see in the eye, in water or in a mirror. The con¬ ception of the self as the physical body is inadequate. To indicate that what we see in another’s eye, a pail of water or a mirror is not the true self, Praja-pati asked them to put on their best clothes and look again. Indra saw the difficulty and said to Praja-pati that as this self (the shadow in the water) is well adorned when the body is well adorned, well dressed when the body is well dressed, well cleaned when the body is well cleaned, so that self will also be blind if the body is blind, lame if the body is lame, crippled if the body is crippled, and will perish in fact as soon as the body perishes. Such a view cannot be accepted. If the self is not the body, rnay it be the dreaming self? The second suggestion is that the true self is “he who moves about happy in dreams.' Again a difficulty was felt. Indra says that, though it is true that this dreaming self is not affected by the changes of the body, yet in dreams we feel that we are struck or chased, we experience pain and shed tears. We rage in dreams, storm with indignation, do things perverted, mean and malicious. Indra feels that the self is not the same as dream-consciousness. The self is not the composite of mental states, however independent they may be of the accidents of the body. Dream states are not self-existent. Indra again approaches Introduction 75 Praja-pati who gives him another suggestion that the self is the consciousness in deep sleep. Indra feels that, in that state, there is consciousness neither of the self nor of the objective world. Indra feels that he does not know himself nor does he know anything that exists. He is gone to utter annihilation. But the self exists even in deep sleep. Even when the object is not present, the subject is there. The final reality is the active universal consciousness, which is not to be confused with either the bodily, or the dreaming consciousness or the consciousness in deep sleep. In the state of deep, dreamless sleep, the self wrapped round by the intellect has no consciousness of objects, but is not unconscious. The true self is the absolute self, which is not an abstract metaphysical category but the authentic spiritual self. The other forms belong to objectified being. Self is life, not an object. It is an experience, in which the self is the knowing subject and is at the same time the known object. Self is open only to self. The life of the self is not set over against knowledge of it as an objective thing. Self is not the objective reality, nor something purely subjective. The subject-object relationship has meaning only in the world of objects, in the sphere of discursive knowledge. The Self is the light of lights, and through it alone is there any light in the universe. It is perpetual, abiding light. It is that which neither lives nor dies, which has neither movement nor change and which endures when all else passes away. It is that which sees and not the object seen. Whatever is an object belongs to the not-self. The self is the constant witness-consciousness.1 The four states stand on the subjective side for the four kinds of soul, Vaiivanara, the experiencer of gross things, Taijasa, the experiencer of the subtle, Prajna, the experiencer of the unmanifested objectivity, and the Turly a, the Supreme Self. The Mandukya Upanisad, by an analysis of the four modes of consciousness, waking, dream, deep sleep and illumined con¬ sciousness, makes out that the last is the basis of the other three. 1 Through all months, years, seasons and kalpas, through all (divi¬ sions of time) past and future the consciousness remains one and self- luminous. It neither rises nor sets. masabda-yuga-kalpesu gatagamyesv anekathd nodeti nastam ety ekd samvid esd svayam-prabha. Panca-dail I. 7. 76 The Principal Upanisads On the objective side we have the cosmos, Viraj, the World-soul Hiranya-garbha, the Supreme God, Isvara, and the Absolute, Brahman.1 By looking upon Isvara as prajha, it is suggested that the supreme intelligence who dwells in the sleeping state holds all things in an unmanifested condition. The divine wisdom sees all things, not as human reason does in parts and relations, but in the orginal reason of their existence, their primal truth and reality. It is what the Stoics call spermatikos or the seed Logos which is manifested in conscious beings 'as a number of seed logoi. In treatises on Yoga, the potential all-consciousness of the state of sleep is represented in the form of a radiant serpent called Kundalini or Vag-devi. We come across this representation in earlier treatises also. In the Rg Veda, Vac is said to be the serpent queen, sarpa-rajhi.2 The process of Yoga consists in rousing the radiant serpent and lifting it up from the lowest sphere to the heart, where in union with prana or life-breath its universal nature is realised and from it to the top of the skull. It goes out through an opening called brahma-randhra to which corresponds in the cosmic organism the opening formed by the sun on the top of the vault of the sky. 1 Cp. William Law: ‘Though God is everywhere present, yet He is only present to thee in the deepest and most central part of thy soul. The natural senses cannot ppssess God or unite thee to Him; nay, thy inward faculties of understanding, will and memory can only reach after God, but cannot be the place of His habitation in thee. But there is a root or depth of thee from whence all these faculties come forth, as lines from a centre, or as branches from the body of the tree. This depth is called the centre, the fund or bottom of the soul. This depth is the unity, the eternity — I had almost said the infinity of thy soul; for it is so infinite that nothing can satisfy it or give it rest but the infinity of God.’ Quoted in Perennial Philosophy by Aldous Huxley (1944), p. 2. Again, 'My Me is God, nor do I recognise any other Me except my God Himself.’ St. Catherine of Genoa {ibid., p. 11.) Eckhart : ‘To gauge the soul we must gauge it with God, for the Ground of God and the Ground of the soul are one and the same.’ {ibid., p. 12) Again ‘The highest part of the soul stands above time and knows nothing of time.’ ‘There is a principle in the soul altogether spiritual. I used to call it a spiritual light or a spark. But now I say that it is free of all names, void of all forms. It is one and simple, as God is one and simple.’ 1 1. X. 189; X. 125. 3. Atharva Veda IV. 1. Introduction 77 XII BRAHMAN AS ATMAN In the early prose Upanisads, atman is the principle of the individual consciousness and Brahman the superpersonal ground of the cosmos. Soon the distinction diminishes and the two are identified. God is not merely the transcendent numinous other, but is also the universal spirit which is the basis of human personality and its ever-renewing vitalising power. Brahman, the first principle of the universe, is known through atman, the inner self of man. In the Satapatha Brahmana 1 and the Chdndogya Upanisad 2 it is said: ‘Verily this whole world is Brahman,’ and also ‘This soul of mine within the heart, this is Brahman.’ ‘That person who is seen in the eye. He is atman, that is Brahman .’3 God is both the wholly other, transcendent and utterly beyond the world and man, and yet he enters into man and lives in him and becomes the inmost content of his very existence. 4 Narayana is the God in man who lives in constant association with nara, the human being. He is the immortal dwelling in the mortals. 5 The human individual is more than the universe. He lives independently in his own inexpressible infinity as well as in the cosmic harmonies. We can be one with all cosmic existence by entering into the cosmic consciousness. We become superior 1 X. 6. 3. 1 2 * 4 5 III. 14. 1. 3 B.U. I. 4. 10. Cp. Keith: ‘It is impossible to deny that the Atman- Brahman doctrine has a long previous history in the Brahmanas and is a logical development of the idea of unity of the Rg Veda.' The Religion and Philosophy of the Veda and the Upanisads, p. 494. Heraclitus says ‘I searched myself.’ The Logos is to be sought within, for man’s nature is a microcosm and represents the nature of the whole. Cp. Plotinus: ‘One that seeks to penetrate the nature of the Divine Mind must see deeply into the nature of his own soul, into the Divinest point of himself. He must first make abstraction of the body, then of the lower soul which built up that body, then of all the faculties of sense, of all desires and emotions and every such triviality, of all that leans towards the mortal. What is left after this abstraction is the part which we describe as the image of the Divine Mind, an emanation preserving some of that Divine Light.’ Enneads V. 3. 9. 4 C.U. IV. is. Also atmaiva devatah sarvdh sarvarii hy atmany avaslhitam. 5 R.V. IV. 2. 1. 78 The Principal Upanisads to all cosmic existence by entering into the world-transcending consciousness. Answering to the four grades of consciousness, waking, dream, deep sleep, spiritual consciousness, we have the four states of the individual, sthula (gross), siiksma (subtle), karana (causal) and the pure self. As Isvara is the cause of the world, so the causal self is the source of the development of the subtle and the gross bodies.1 XIII THE STATUS OF THE WORLD: MAYA AND AVIDYA The ecstasy of divine union, the bliss of realisation tempts one to disregard the world with its imperfections and look upon it as a troubled and unhappy dream. The actual fabric of the world, with its loves and hates, with its wars hnd battles, with its jealousies and competitions as well as its unasked helpfulness, sustained intellectual effort, intense moral struggle seems to be no more than an unsubstantive dream, a phantas¬ magoria dancing on the fabric of pure being. Throughout the course of human history, men have taken refuge from the world of stresses, vexations and indignities in the apprehension of a spirit beyond. The prayer to ‘lead us from unreality to reality, from darkness to light, from death to immortality’ assumes the distinction between reality, light and immortality and unreality, darkness and death. The Katha Upanisad warns us not to find reality and certainty in the unrealities and uncertainties of this world.2 The Chandogya Upanisad tells us that a covering of untruth hides from us the ultimate truth even as the surface of the earth hides from us the golden treasure hidden under it. 3 The truth is covered by untruth, anrta. The Brhad-aranyaka and the Isa Upanisads speak to us of the veiling of truth by a disc of gold and invoke the grace 1 The first tattva is the root of manifestation, called mahat or the great principle. In ahamkdra we find individual consciousness which proceeds from the intellectual principle by an individualising deter¬ mination. Sometimes, citta is said to be the first product of prakrti, with its triple character of buddhi or discrimination, ahamkdra or self-sense and manas or mind. * II. 4. 2. 3 VIII. 3. I-3. Introduction 79 of God for removing the veil and letting us see the truth.1 According to the Svetatvatara Upani§ad, we can achieve the cessation of the great world -illusion, viiva-maya-nivrttih by the worship of God.J If this aspect of spiritual experience were all, the world we live in, that of ignorance, darkness and death would be quite different from the world of underlying reality, the world of truth, light and life. The distinction would become one of utter opposition between God and the world. The latter would be reduced to an evil dream from which we must wake, up as soon as possible. 3 Indifference to the world is not, however, the main feature of spiritual consciousness. Brahman, the completely trans¬ cendent, the pure silence has another side. Brahman is appre¬ hended in two ways. £amkara says: dvirupam hi hrahma- vagamyate, ndma-rupa-vikara-bhedopddhi-visistam, tad vip art tarn sarvopadhi-varjitam. Both the Absolute and the Personal God are real; only the former is the logical prius of the latter. The soul when it rises to full attention knows itself to be related to the single universal consciousness, but when it turns outward it sees the objective universe as a manifestation of this single consciousness. The withdrawal from the world is not the conclusive end of the spiritual quest. There is a return to the world accompanied by a persistent refusal to take the world as it confronts us as final. The world has to be redeemed and it can be redeemed because it has its source in God and final refuge in God. There are many passages where the world of duality is suggested to be only seeming.4 The existence of duality is not admitted to be absolutely real. In the passage of the Chandogya Upanisad regarding the modifications of the three fundamental constituents of being, fire, water and food, it is said that just as all that is made of clay, copper or iron is only a modification, a verbal expression, a simple name, the reality being clay, copper or iron, even so all things can be reduced to three 1 2. 15. * I. IO. 3 Cp. Atma-bodha 7: tavat satyarh jagad bhaiim Suktika-rajaiam yatha yavan na jnayate brahma sarvadhisfhanam advayam. 4 'Where there is a duality as it were ( iva ).' B.U. II. 4. 14; see also IV. 3. 31. 8o The Principal U panisads primary forms of reality. It is suggested that all things are reducible to reality, being mere modifications. All this is to be understood as meaning that the Absolute stands above becoming and passing away which it transcends. In the Maitri Upanisad, the Absolute is compared to a spark, which, made to revolve, creates apparently a fiery circle, an idea expanded by Gaudapada in his Karika on the Mandukya Upanisad. This may suggest that the world is a mere appear¬ ance. Even here the intention may well be to contrast the reality of the Absolute with empirical reality without making the latter an illusion. The assertion that with the knowledge of the Self all is known1 does not exclude the reality of what is derived from the Self. When the Aitareya Upanisad asserts that the universe is founded in consciousness and guided by it, it assumes the reality of the universe and not merely its apparent existence. To seek the one is not to deny the many. The world of name and form has its roots in Brahman , though it does not con¬ stitute the nature of Brahman .2 The world is neither one with Brahman nor wholly other than Brahman. The world of fact cannot be apart from the world of being. From one being no other being is born. It exists only in another form, samsthanan- tarena.i Maya in this view states the fact that Brahman without losing his integrity is the basis of the world. Though devoid of all specifications, Brahman is the root cause of the universe. 4 'If a thing cannot subsist apart from something else, the latter is the essence of that thing.’ The cause is logically prior to the effect. 5 Questions of temporal beginning and growth are sub¬ ordinate to this relation of ground and consequent. The world does not carry its own meaning. To regard it as final and ultimate is an act of ignorance. So long as the erroneous view > B.U. II. 4. 5, 7, 9. C.U. VI. 1. 2. M.U. I. 1. 3. 5 ato nama-rupe sarvavasthe brahmanaivatmavali, na brahma tad atmakam. $. on T.U. II. 6. 1. 3 S. on C.U. VI. 2. 2. krtsnasyajagato brahma-karyatvat tad-ananyatvac ca. S.B. II. 1. 20. ■t sarva-visesa-rahito’ pi jagato mulam. S', on Katha II. 3. 12. 5 S. on B.U. II. 4. 7. atah siddhah prak karyotpatteh karana sadbhavah. S. on B.U. I. 2. 1. Introduction 81 of the independence of the world does not disappear, our highest good will not be realised. The world is the creation of God, the active Lord. The finite is the self-limitation of the infinite. No finite can exist in and by itself. It exists by the infinite. If we seek the dynamic aspect we are inclined to repudiate the experience of pure conscious¬ ness. It is not a question of either pure consciousness or dynamic consciousness. These are the different statuses of the one Reality. They are present simultaneously in the universal awareness. The dependence of the world on God is explained in different ways. In the Chandogya Upanisad, Brahman is defined as tajjalan as that {tat) which gives rise to (ja) , absorbs {It) and sustains {an) the world.1 The Brhad-aranyaka Upanisad argues that satyam consists of three syllables, sa, ti,yam, the first and the last being real and the second unreal, madhyato anrtam. The fleeting is enclosed on both sides by an eternity which is real.2 3 4 The world comes from Brahman and returns to Brahman. Whatever exists owes its being to Brahmans The different metaphors are used to indicate how the universe rises from its central root, how the emanation takes place while the Brahman remains ever-complete, undiminished. 4 ‘As a spider sends forth and draws in (its thread), as herbs grow on the earth, as the hair (grows) on the head and the body of a living person, so from the Imperishable arises here the universe. ’5 Again, ‘As from a 1 III. i4. 1 V. i . i . Bede tells of the Anglo-Saxon Council summoned to decide on the question of the acceptance of the Christian faith in 627. One of the dukes compared the life of man on earth with the flight of a sparrow through a banquet hall in winter, ‘a good fire in the midst, whilst the storms of rain and snow prevail abroad ; the sparrow, I say, flying in at one door, and immediately out at another, whilst he is within, is safe from the wintry storm; but after a short space of fair weather, he immediately vanishes out of your sight, into the dark winter from which he had emerged. So this life of man appears for a short space, but of what went before, or what is to follow we are utterly ignorant.’ Bede the Venerable, Ecclesiastical History of the English Nation (1916), pp. 91 ff. see B.G. III. 28. 3 See T.U. Ill; B.U. III. 8. 4 Cp. Plotinus: 'Imagine a spring which has no commencement, giving itself to all the rivers, never exhausted by what they take, ever tranquilly its full self.’ III. 8. 9. Enneads. 5 M.U. I. 1. 7. 82 The Principal Upani$ads blazing fire sparks of like form issue forth by the thousands even so, many kinds of beings issue forth from the Immutable and they return thither too.’1 The many are parts of Brahman even as waves are parts of the sea. All the possibilities of the world are affirmed in the first being, God. The whole universe before its manifestation was there. The antecedent of the manifested universe is the non-manifested universe, i.e. God. God does not create the world but becomes it. Creation is expression. It is not a making of something out of nothing. It is not making so much as becoming. It is the self-projection of the Supreme. Everything exists in the secret abode of the Supreme.2 The primary reality contains within itself the source of its own motion and change. The Svetasvatara Upanisad mentions the different’views of creation held at the time of its composition, that it is due to time, to nature, to necessity, to chance, to the elements, to the Person or the combination of these. It repudiates all these views and traces the world to the power of the Supreme. 3 The Svetasvatara Upanisad describes God as mayin, the wonder-working powerful Being, who creates the world by His ■ II. i. i. 2 In the Rg Veda there are suggestions that the Imperishable is the basis of the world and that a personal Lord Brahmanas-pati (X. 72. 2), Viiva-karman (literally the All-maker), Purusa (X: 90), Hiranya-garbha (X. 121. 1) produces the world. The Upanisads refer to the early cosmo¬ logical speculations, but these are not their real interest. 3 Gaudapada mentions different theories of creation. Some look upon creation as the manifestation of the superhuman power of God, vibhuti; others look upon it as of the same nature as dream and illusion, svapna-maya-svarupa ; others trace it to the will of God iccha-matram prabhoh srsfih. Still others look upon kata or time as the source; some look upon creation as intended for the enjoyment of God ( bhoga ) ; still others attribute it to mere sport (krida), but Gau^apada’s own view is that creation is the expression of the nature of the Supreme, ‘for what desire is possible for Him whose desire is always fulfilled?' devasyaisa svabhavo’yam apta-kdmasya ka sprha. Karika I. 6-9. The world is the revelation of God’s nature. To the question, why does perfect being instead of remaining eternally concentrated in itself suffer the accident of manifesting this world, the answer is that manifesting is of the very nature of God. We need not seek a cause or a motive or a purpose for that which is, in its nature, eternally self-existent and free. The sole object of the dance of Siva is the dance itself. Introduction 83 powers.1 Here may a is used in the sense in which the Rg Veda employs it, the divine art or power by which the divinity makes a likeness of the eternal prototypes or ideas inherent in his nature. Indra is declared to have assumed many shapes by his maya.2 Maya is the power of livara from which the world arises. He has made this world, ‘formed man out of the dust of the ground and breathed into him a living soul.’ All the works of the world are wrought by Him. Every existence contained in time is ontologically present in creative eternity. The Supreme is both transcendent and immanent. It is the one, breathing breathless, tad ekam, anid avatam. It is the manifest and the unmanifest, vyaktavyaktah, the silent and the articulate, iabdasabdah. It is the real and the unreal, sad-asat, 3 While the world is treated as an appearance in regard to pure being, which is indivisible and immutable, it is the creation of hvara who has the power of manifestation. Maya is that which measures out, moulds forms in the formless. God has control 1 III. 10. This power or Sakti is contained in the Supreme as oil in oilseeds. iivecchaya para iaktih iiva-tattvaikatam gata. .tatah parisphuraty adau sarge tailarh tilad iva. The power is Sakti or Maya. We speak in inadequate ways when we speak of Sakti as Maya. Narada tells Rama in the Devi Bhagavata, that this power is eternal, primeval, and everlasting: irnu rama sada nitya saktir adya sanatani. Nothing is able to stir without its aid: tasyah iaktirh vind ko’pi spanditum na ksamo bhavet. When we distinguish the creation, preservation and dissolution in the form of Brahma, Visnu and Siva, their power is also this Sakti: visv-oh palana-iaktis sa kartr-iaktih pitur mama rudrasya naia-iaktis sa tvanya-iaktih para iiva. The energy of everyone is a part of the divine iakti. The Supreme with its power created the creator Brahma, purvam samsrjya brahmddin. In regard to Rama and Sita, Slta becomes £akti. In the Sita U. she is said to be mula-prakrti. sita bhagavati jheya mula-prakrti-samjhita. In the Devi U . Durga’s name is accounted for. ‘Beyond whom there is none she is called Durga. Because she saves from crisis therefore she is called Durga.’ yasyah paratararh nasti, saisd durga prakirtita durgat sarhtrayate yasmad devi durgeti kathyate. 1 VI. 47. 18; see B.U. II. 5. 19. 3 R.V. X. 5. 7. M.U. II. 2. 1. Praina II. 5. 6. 84 The Principal Upanisads of maya; he is not subject to it. If God were subject to maya he would not be infinite supreme existence. Any being compelled to manifest itself is not free. Isvara has in him the power of manifestation, non-manifestation and other-manifestation, kartum, a-kartum, anyatha-kartum. Brahman is logically prior to Isvara who has the power of manifestation, and takes him over into His transcendental being when He is not manifesting His nature. This dual nature of the Supreme provides the basis for the reality of personality in God and man, and so for authentic religious experience. This world, far from being unreal, is intimately connected with the Divine Reality. This complex evolving universe is a progressive manifestation of the powers of the Supreme Spirit from matter to spiritual freedom, from anna to ananda. The purpose of the cosmic evolution is to reveal the spirit underlying it. God lives, feels and suffers in every one of us, and in course of time His attributes, knowledge, beauty and love will be revealed in each of us. When the Katha Upanisad says that the Supreme Lord experiences the results of deeds,1 it suggests that we are the images and likenesses of God, and when we experience the results of our deeds, He does also. There is an intimate con¬ nection between God and the world of souls.2 Deussen holds that the idealistic monism of Yajnavalkya is the main teaching of the Upanisads and the other doctrines of theism, and cosmogonism are deviations from it caused by the inability of man to remain on the heights of pure speculative thought. The view which regards the universe as actually real, the Atman as the universe which we know, and the theistic developments are said to be departures from the exalted idealism of Yajnavalkya. It is not necessary to look upon the theism emphasised in the Katha and the Svetasvatara Upanisads 1 I- 3- i- 2 Cp. Angelus Silesius: 'I know that without me God cannot live an instant.’ Eckhart: 'God needs me as much as I need him.’ Lady Julian: ‘We are God’s bliss, for in us He enjoyeth without end.’ When Pascal states that Jesus Christ will be in agony till the end of the world, he means that there is a side to God, the temporal, where he suffers in every innocent man who is persecuted and tortured. Introduction 85 as a declension from the pure monistic idealism. It is in the direct line of development of Upanisad thought. The Absolute is not a metaphysical abstraction or a void of silence. It is the absolute of this relative world of manifesta¬ tion. What is subject to change and growth in the world of becoming reaches its fulfilment in the world of the Absolute. The Beyond is not an annulling or a cancellation of the world of becoming, but its transfiguration. The Absolute is the life of this life, the truth of this truth. If the world were altogether unreal, we cannot progress from the unreal to the Real. If a passage is possible from the empirical to the Real, the Real is to be found in the empirical also. The ignorance of the mind and the senses and the apparent futilities of human life are the material for the self-expression of that Being, for its unfolding. Brahman accepts world existence. The Ultimate Reality sustains the play of the world and dwells in it. That is why we are able to measure the distance of the things of the world from the Absolute and evaluate their grades of being.1 There is nothing in this world which is not lit up by God. Even the material objects which lack the intelligence to discover the nature of the divine ground of their being are the emanations of the creative energy of God and they are able to reveal to the discerning eye the divine within their material frames. What is not possible for inanimate and non-rational beings is open to the rational human being. He can attain to a knowledge of the divine ground of his being. He is not coerced into it, but has to attain it by the exercise of his choice. The unchangeableness of the Supreme does not mean that the universe is a perfectly articulated mechanism in which every¬ thing is given from the beginning. The world is real as based on Brahman ; it is unreal by itself. Cosmic existence partakes of the character of the real and the 1 Cp. St. Bernard: 'God who, in his simple substance, is all everywhere equally, nevertheless, in efficacy, is in rational creatures in another way than in irrational, and in good rational creatures in another way than in the bad. He is in irrational creatures in such a way as not to be comprehended by them; by all rational ones, however, he can be comprehended through knowledge; but only by the good is he to be comprehended also through love.’ 86 The Principal Upanisads unreal. It is aspiring to become completely real.1 The Chandogya Upanisad rejects the view that the world was originally a-sat or non-being, and from it all existence was produced.2 * 4 5 It affirms: 'In the beginning this world was just being, one only without a second. ’3 The Supreme is described as a kavi, a poet, an artist, a maker or creator, not a mere imitator. Even as art reveals man’s wealth of life, so does the world reveal the immensity of God’s life. The Brahma Sutra refers to the creation of the world as an act of lila, play, the joy of the poet, eternally young. If immutability is the criterion of reality, then the world of manifestation has no claim to reality. Change is the pervading feature of the world. Changing things imply non-existence at the beginning and non-existence at the end. 4 They are not constantly present. Mortality is imprinted on all beings who are subject to birth, decay, dissolution and death. This very planet will decline and dissolve. While change is the mark of the relative world, this changing world reaches its fulfilment in the Absolute. What is incomplete in the relative world of becoming is completed in the absolute world of being. Maya is also used for prakrti, the objective principle which the personal God uses for creation. All nature, even in the lowest, is in ceaseless movement, aspiring to the next higher stage, of which it is itself an image or lower manifestation. Prakrti, not-self, matter all but cast out from the sphere of being, is tending feebly to get back to the self, receives form and is thus linked up with Absolute Being. Even matter is Brahman. 5 Prakrti by itself is more a demand of thought than a fact of existence. Even the lowest existence has received the impress of the Creative Self. It is not utter non-existence. Abso- 1 Cp. V akya-sudha: asti bhaii priyam ruparn nama cety amia-pancakam. ddyam trayam brahma-rupam jagad-rupam ato dvayam. 1 VI . 2 . x . 3 VI. 2. 2. sad-aspadam sarvam sarvatra. S. 4 dddv ante ca yan nasti vartamane 'pi tat tatha. Gautjapada: Karikd II. 6. Milarepa, the Tibetan mystic says: ‘All worldly pursuits end in dispersion; buildings in destruction; meetings in separation, births in death.’ 5 annam brahmeti vyajandt. T.U. III. Introduction 8 7 lute non-being is non-existent. It is impossible in a world which flows freely from the bounty of being. Prakrti is called non- being. It is not strictly correct. This description indicates its distance from being. It is the ultimate possibility on the side of descent from the Divine, almost non-being, but not utter non-being. While prakrti is said to be the maya of God, its forms seem to us individual souls to be external to us. It is the source of our ignorance of its real nature. While the world is created by the power of maya of Hvara , the individual soul is bound down by maya in the sense of avidya or ignorance. The manifestation of Primordial Being is also a concealment of His original nature. The self-luminous moves about clothed in the splendours of the cosmic light which are not His real nature. We must tear the cosmic veil and get behind the golden brightness which Savitr has diffused. The Upanisad says: ‘Two birds, inseparable friends cling to the same tree. One of them eats the sweet fruit, the other looks on without eating. On the same tree man sits, grieving, immersed, bewildered by his own impotence ( an-isa ). But when he sees the other lord ( isa ), contented and knows his glory, then his grief passes away.’1 We mistake the multiplicity for ultimate reality. If we overlook the unity, we are lost in ignorance. When we get to the concept of prakrti we are in the realm of Hiranya-garbha. The similes employed by the Upanisads, salt and water, fire and sparks, spider and thread, flute and sound assume the existence of an element different from being. Into the original stillness of prakrti, Hiranya-garbha or Brahma sends sound, nada-brahma. By his ecstatic dance the world evolves. This is the meaning of the symbol of Nata-raja. His dance is not an illusion. It is a timeless fact of the Divine Reality. The forms are manifestations of the Real, not arbitrary inventions out of nothing. Form, rupa, is the revelation of the formless a-rupa. Nama, name, is not the word by which we describe the object, but it is the power or the character of reality which the form of a thing embodies. The Infinite is nameless for it includes all names. The emphasis right through is on the dependence of 1 S.U. IV. 6 and 7. 88 The Principal Upanisads the world on Brahman. The relative rests in the Absolute. There can be no echo without a noise. The world is not self- explanatory; it is not the cause of itself. It is an effect. The Isa Upanisad indicates that the basic reality is the One, and the derivative and dependent reality is the many.1 When the Kena Upanisad says that Brahman is the mind of mind, the life of life, it does not assert the unreality of mind and life, but affirms the inferiority, the incompleteness of our present existence. All that we find in the world is an imperfect representation, a divided expression of what is eternally in the Absolute Being. The world depends on Brahman, and not Brahman on the world. ‘God is the dwelling-place of the universe; but the uni¬ verse is not the dwelling-place of God’ is a well-known Rabbinic dictum. The world of experience with its three states of waking, dream and deep sleep is based on the subject-object relation. This duality is the principle of all manifestation. The objects are perceived in both dream and waking and the distinction of seer and seen is present in both. The world of manifestation is dependent on the Absolute. The Absolute Spirit which transcends the distinction between the subject and the object is logically prior to the manifested world.2 The world is a process of becoming; it is not being. The Upanisads make it clear that the waking state and the dream state are quite distinct. The objects of the dream state are illusory; not so those of waking experience. ‘There are no chariots in that state (of dreaming), no horses, no roads. He himself creates chariots, horses, roads. '3 Imaginary objects exist only during the time we imagine them, kalpana-kala , but factual objects exist not only when we perceive them but also when we do not perceive them, bahyas ca dvaya-kalahA The spatio-temporal order is a fact, not a state of mind or a phase of consciousness. Avidya is mentioned in the Upanisads as the source of delusion. The Katha Upanisad speaks of people living in ignorance and thinking themselves wise, who move about wandering in search of reality, like blind men following the 1 4 and 5. 2 See Gaudapada: Kdrika on Ma. U . II. 4 and 5. 3 B.U. IV. 3. 9 and 10. 4 S. on Mandukya Karika II. 14. Introduction 89 blind. If they had lodged themselves in vidya, wisdom, instead of avidyd, ignorance, they would easily have seen the truth.1 The Chandogya Upanisad distinguishes between vidya or knowledge which is power and avidyd or ignorance which is impotence.2 * * 5 While maya is more cosmic in significance, avidyd is more subjective. We are subject to avidyd when we look upon the multiplicity of objects and egos as final and funda¬ mental. Such a view falsifies the truth. It is the illusion of ignorance. The world of multiplicity is out there, and has its place, but if we look upon it as a self-existing cosmos, we are making an error. 3 While the world process reveals certain possibilities of the Real, it also conceals the full nature of the Real. Avidyd breeds selfishness and becomes a knot in the heart which we should untie before we can get possession of the Self in the recesses of our heart. 4 The Praina Upanisad tells us that we cannot reach the world of Brahman unless we have shaken off the crookedness in us, the falsehood ( anrtam ) in us, the illusion (maya) in us. 5 The world has the tendency to delude us into thinking that it is all, that it is self-dependent, and this delusive character of the world is also designated maya in the sense of avidyd. When we are asked to overcome maya, it is an injunction to avoid worldliness. Let us not put our trust in the things of this world. Maya is concerned not with the existence of the world but with its meaning, not with the factuality of the world but with the way in which we look upon it. There are passages in the Upanisads which make_out that the world is an appearance, vacarambhanam vikaro namadheyam, while Reality is pure being. There are others which grant reality to the world, though they maintain that it has no reality apart from Brahman, ioamkara tells us that the former is the true teaching of the Upanisads, while the latter view is put forward only tentatively as a first step in the teaching to be later 1 Katha I. 2. 4. 5. * I. x. 10. 3 Maya is viewed as the power th'at makes for delusion mah ca moharlha-vacanah yah ca prdpana-vdcakah tam prapayati yd nityarh, sa maya pariklrtita. Brahma-vaivarta Parana XXVII. 5 I. 16. 4 M.U. II. 1. 10. 90 The Principal Upani$ads withdrawn. The reality conceded to the world is not ultimate. It is only empirical. If we keep in mind the fourfold character of the Supreme, we shall avoid confusion in regard to the status of the world. If we concentrate attention on Brahman, the Absolute, we feel that the world is not independent of Brahman but rests in Brahman. The relationship between the two cannot be logically articu¬ lated. If we turn to the personal Isvara, we know that the world is the creation of Brahman and not its organic expression. The power of creation is called maya. If we turn to the world process which is a perpetual becoming, it is a mixture of being and non-being, sat and asat, the divine principle and prakrti. Hiranya-garbha and his world are both subject to time, and should be distinguished from the eternal. But the temporal becoming is by no means false. As to why the Supreme has this fourfold character, why it is what it is, we can only accept it as the given reality. It is the ultimate irrationality in the sense that no logical derivation of the given is possible. It is apprehended by us in spiritual con¬ sciousness, and accounts for the nature of experience in all its aspects. It is the only philosophical explanation that is possible or necessary. XIV THE INDIVIDUAL SELF Jiva is literally, ‘that which breathes,’ fr om jiv ‘to breathe.’ It referred originally to the biological aspect of man’s nature which goes on throughout life, in waking, dream and sleep. It is called purusa in the sense of puri-iaya or ‘ that which dwells in the citadel of the heart.’ This means that the biological serves the ends of another, the soul or psyche. 'It is this soul which reaps the fruits of deeds and survives the death of the physical body. It is the bhoktr, the enjoyer, kartr, the doer.1 It is the vijhana-maya atma. The jiva consists of a material body, the 1 See Praina IV. 9. Kafka I. 3. 4. Introduction 9i principle of breath [prana), regulating the unconscious activi¬ ties of the individual, and the principle of conscious activities (manas) which uses the five sensory organs ( indriyas ) of sight, hearing, touch, smell and taste and the five organs of action, viz. speech, hands, feet, excretory and generative organs. All these are organised by vijnana or buddhi. The basis of the indi¬ viduality of the ego is vijnana or intelligence which draws round itself mind, life and body.1 The ego belongs to the relative world, is a stream of experience, a fluent mass of life, a centre round which our experiences of sense and mind gather. At the back of this whole structure is the Universal Consciousness, Atman, which is our true being. The human individual is a complex of five elements, anna, prana, manas, vijnana and ananda. The Highest Spirit which is the grc'ihd of all being, with which man’s whole being should get united at the end of his journey, does not contribute to his self-sense. Life and matter are organised into the gross physical body, sthula-iarira, mind and life into the subtle body, suksma-sanra, intelligence into the causal body, karana-iarxra and Atman, the Universal Self is the supreme being sustaining the others. The ego is the manifestation of the Universal Self using memory and moral being which are changing formations. Purusa is sometimes used for the Atman which is higher than buddhi. Buddhi belongs to the objective hierarchy of being. Purusa is the subjective light of consciousness that is reflected in all beings. The natural sciences, physics and chemistry, anatomy and physiology, psychology and sociology treat man as an object of inquiry. They show that man is a link in the chain of living beings, one among many. He has a body and a mind which belong to him, but his self is not derived from any of these, though it is at the root of them all. All empirical causalities and 1 Cp. ‘He who knows more and more clearly the self obtains fuller being. In plants and trees sap only is seen, in animals consciousness. The self is more and more clear in man for he is most endowed with intelligence. He knows to-morrow, he knows the world and what is not the world. By the mortal he desires the immortal, being thus endowed. As for animals, hunger and thirst comprise their knowledge. But this man is the sea, he is above all the world. Whatever he reaches he desires to go beyond it.' Aitareya Aranyaka II. 1. 3. 92 The Principal Upanisads biological processes of development apply to his outer being, but not to his self. The physical, the biological, the psychological and the logical aspects are aspects of his nature, his kosas, as the Taittiriya Upanisad calls them. There are great possibilities of empirical investigation, but man is more than what he knows about himself. The ego is a unity of body, life, mind and intelligence. It is not a mere flux, as some early Buddhists and Hindus thought. Intelligence which is the unifying principle gives us the ego- consciousness. Memory is one factor which helps to preserve the continuity of the ego which is also influenced by a number of factors which are not present to our memory and are hardly grasped by our surface consciousness. The sub-conscious plays a great part in it. The nature of the ego depends on the principle of organisation and the experience to be organised. A ; we have an enormous variety of experiences with which we can identify ourselves, an infinite number of objects which we can pursue, fame, career, possessions or power, we have an infinite number of individuals marked out by their past and present experi¬ ences, their education and environment. What we are depends on what we have been. The ego is a changing formation on the background of the Eternal Being, the centre round which our mental and vital activities are organised. The ego is perpetually changing, moving up and down, up towards union with the divine godhead or down to the fiendish extremes of selfishness, stupidity and sensuality. The self-transcending capacity of the jxva is the proof that it is not the limited entity it takes itself to be. The hierarchies of existence and value correspond. The order of phenomena which has the lowest degree of reality in the existential scale has the lowest degree of value in the ethical or spiritual scale. The human individual is higher than the animal, plant or mineral. What is the relation of the Universal Self to the individual selves ? Different views are held on the matter. £arhkara believes that the Universal Self is identical with the individual self. The individual self is eternally one with and also different from the Universal Self, says Ramanuja. The individual self is Introduction 93 eternally different from the Universal Self according to Madhva.1 When the soul is said to be an amsa or fragment of the Divine mind, it is to indicate that it is subsequent to the Divine mind, as a recipient of the Divine idea. The souls therefore serve as matter for the Divine Forms. This is the truth indicated in the Samkhya theory of the multiplicity of selves. Though the self is one in all, in the manifested world, there is an amsa, fragment, part or ray of the self which presides over the movements of our personal lives through the ages. This persistent divine form is the real individuality which governs the mutations of our being. This is not the limited ego, but the Infinite Spirit reflecting itself in our personal experience. We are not a mere flux of body, life and mind thrown on the screen of a Pure Spirit which does not affect us in any way. Behind this flux there is the stable power of our being through which the Infinite Spirit manifests itself. The Divine has many modes of mani¬ festation, and at many levels, and the fulfilment of the purposes of these modes constitutes the supreme scope of the eternal kingdom. In the world of manifestation the ground of created being is God’s idea of it, which, because it is divine, is more real than the creature itself. The soul, therefore, represents an idea of the divine mind, and the different souls are the members of the Supreme. The soul draws its idea of perfection from the Divine Creator who has given it existence. The soul's substantial existence derives from the Divine mind, and its perfection consists in the vision of the Divine mind, in its effectuating the divine pattern for it in its consciousness and character. There does not seem to be any suggestion that the individual egos are unreal. They all exist only through the Self and have no reality apart from It. The insistence on the unity of the Supreme Self as the constitutive reality of the world and of the individual souls does not negate the empirical reality of the 1 Commenting on the sutra, arhio nana-vyapade&ad anyathd capi (the individual spirit is a part of the Lord inasmuch as it is not taught that they are different and also the contrary), S. indicates that ‘the individual and the Lord, are related as sparks to fire, jiva iivarasyamio bhavitum arhati, yathagner visphulingah, in which the heat is the same (notwith¬ standing that the sparks are distinguishable from fire)’ and concludes that ‘from these two doctrines of difference and non-difference the meaning of participation, arhiatva, follows.’ S.B. II. 3. 43. 94 The Principal Upanisads latter. The plurality of individual souls is admitted by the Upanisads. The individuals do not resolve themselves in the Universal Absolute so long as the world of manifestation is functioning. The released individuals know themselves as the Self and not as the psycho-physical vehicles which are animated by the Self and so are incarnations of the Self. These vehicles are causally determined and are subject to change. The individual is, in a sense, created by God after His own image and in His own likeness, but he has his creaturely form. We do not know our own possibilities. The individual ego is subject to avidya or ignorance when it believes itself to be separate and different from all other egos. The result of this separatist ego-sense, ahamkara , is failure to enter into harmony and unity with the universe. This failure expresses itself in physical suffering and mental discord. Selfish desire is the badge of subjection or bondage. When the individual shakes off this avidya, he becomes free from all selfishness, possesses all and enjoys all.1 The unity of the Self does not make the distinctions of the individual souls irrelevant. There is no mixing up of the fruits of action, as the different individual selves are kept distinct by their association with buddhi.2 Our lives become meaningful in so far as they partake of the divine logos. The logos is seen in close connection with the logical or rational element in us. The Divine Reason is immanent in our reason. The ego’s possession of intelligence gives it the capacity for moral choice. It may either turn to the Indwelling Spirit or pursue the separate interests of the ego. It may open itself to the Self or shut itself away from It. One leads to light and life, the other to darkness and death. We have the seeds of both in us. We may live a life controlled by flesh and blood and earth-born intellect or we may lay ourselves open to God and let Him work in us. As we choose the one or the other, we are led to death or immortality. 3 When 1 Cp. Boethius: ‘In other living creatures,. ignorance of self is nature,' in man it is vice.’ 2 buddhi-bhedena bhoktr-bhedat. S. S.B. II. y 49. 3 Cp. M.B.: amrtarh caiva mrtyus ca dvayam dehe pratisthitam mrtyur apadyate mohat, satyenapadyate amrtam. ‘In each human body the two principles of immortality and death are Introduction 95 we forget our true nature and lose ourselves in the things of the world, we have evil and suffering. Alienation from our true nature is hell, and union with it is heaven. There is a perpetual strain in human life, an effort to reach from the arbitrary into an ideal state of existence. When we divinise our nature, our body, mind and spirit work flawlessly together and attain a rhythm which is rare in life. Without the individual there is neither bondage nor libera¬ tion. The Eternal in His transcendent form as Brahman or cosmic being as Isvara does not arrive at immortality. It is the individual who is subject to ignorance and who rises to self- knowledge. The self-expression of the Supreme through the individuals will continue until it is completed. The Divine possesses always its unity, and Its aim in the cosmic process is to possess it in an infinite experience through many conscious selves. So long as we are subject to ignorance, we stand away from God and are immersed in our limited egos. When we rise to self-knowledge, we are taken up into the Divine Being and become aware of the Infinite, Universal Consciousness in which we live. XV INTUITION AND INTELLECT: VIDYA (KNOWLEDGE) AND AVIDYA (IGNORANCE) If buddhi, vijhana, intelligence, has its being turned towards the Universal Self it develops intuition or true knowledge. Wisdom. But ordinarily, intelligence is engaged in discursive reasoning and reaches a knowledge which is, at best, imperfect, through the processes of doubt, logic and skilful demonstration. It reflects on the data supplied by manas or the sense-mind with its knowledge rooted in sensations and appetites. At the intellectual level we grope with an external vision of things, where objects are extrinsically opposed to one another. We are besieged by error and incapacity. Integral knowledge possesses its object truly and securely. Nothing is external to it. Nothing is other than itself. Nothing is divided or in conflict within its established. By the pursuit of delusion we reach death; by the pursuit of truth we attain immortality.' g6 The Principal Upanisads all-comprehensive self-awareness. It is the means of knowledge and knowledge itself. Intuitive knowing is immediate as distinct from the discursive and mediate knowledge. It is more immediate than sensory intuition, for it overcomes the distinction between the knower and the known which subsists in sense-intuition. It is the perfect knowledge, while all other knowledge is incomplete and imperfect in so far as it does not bring about an identification between subject and object. All other knowledge is indirect and has only symbolic or representative value. The only generally effective knowledge is that which penetrates into the very nature of things. But in lower forms of knowledge this pene¬ tration of the subject into the object is limited and partial. Scientific understanding assumes that an object can be known only if it is broken up into its simpler constituents. If anything organic is handled in this manner, its significance is lost. By employing intuitive consciousness we know the object with less distortion and more actuality. We get close to perceiving the thing as it is. Knowledge presupposes unity or oneness of thought and being, a unity that transcends the differentiation of subject and object. Such knowledge is revealed in man’s very existence.1 It is unveiled rather than acquired. Knowledge is concealed in ignorance and when the latter is removed the former mani¬ fests itself. What we are, that we behold, and what we behold, that we are. Our thought, our life and our being are uplifted in simplicity and we are made one with truth. Though we cannot understand or describe, we taste and we possess. We become new.2 When the beatific vision of Absolute Being has 1 Eckhart says: ‘Godin the fullness of His Godhead dwells eternally \ in His image (the soul itself).’ Rudolf Otto: Mysticism.-. East and West (1932), p. 12. 1 Cp. Plotinus: ‘And one that shall know this vision — with what passion of love shall he not be seized, with what pang of desire, what longing to be molten into one with this, what wondering delight! If he that has never seen this Being must hunger for It as for all his welfare, he that has known must love and reverence It as the very Beauty; he will be flooded with awe and gladness stricken by a salutary terror; he loves with a veritable love, with sharp desire; all other loves than this he must despise, and disdain all that once seemed fair.’ Enneads E.T. MacKenna. Vol. I (1917), p. 86. Introduction 97 once dawned on the dazzled beholder, the savour of the phe¬ nomenal is gone for it is seen to be steeped in the noumenal. The report which the mind and the senses give, so long as they are unenlightened by the spirit in us, is a misleading report. Yet that report is the basis from which we have to proceed. What the world and the individual seem to be are a distortion of what they really are, and yet through that distortion we arrive at the reality. Even as the conclusions of common sense are corrected by those of scientific understanding, the conclusions of the latter require to be corrected by the light of the spirit in us. The abstractions of the intellect require to be converted into the actuality of spiritual experience and the concrete vision of the soul. If the real is misconceived as an object of knowledge, it cannot be known. Empirical objects may be known by outer observation or inner introspection. But the self cannot divide itself into the knower and the known. Logical reasoning is incapable of comprehending the living unity of God and man, the absolute and the relative. Logical incapacity is not evidence of actual impossibility. Reality unites what discursive reason is incapable of holding together. Every atom of life is a witness to the oneness and duality of God and the world. Being can never be objectified or externalised. It is co-inherent and co-existent in man. It is unknowable because we identify existence with objectivity. This is true, to a limited extent, of purely external things like tables and chairs. They are not to be reduced to sensations or concepts arising in the knowing mind. But spiritual reality is not revealed in the way in which objects of the natural world or principles of logic are appre¬ hended. Yajnavalkya tells us that the self is its own light when the sun has set, when the moon has set, when the fire is put out, atmaivasya jyotir bhavati.1 It is our deepest being behind the vestures of body, life, mind and intellect. Objectivity is not the criterion of reality, but the criterion is reality itself revealed in our very being. We ask for a criterion of knowledge on the assumption of a duality between the knowing subject and the known object. If the object appears alien and impenetrable. • IV. 3. 2-6. g8 The Principal Upanisads then the question of knowing it becomes a problem. But no object can be set in opposition to the spirit and so the question of criterion does not arise. True knowledge is an integral creative activity of the spirit which does not know anything external at all. For it everything is its own life. Here there is identity, possession, absorption of the object at the deepest level. Truth in spiritual life is neither the reflection nor the expression of any other reality. It is reality itself. Those who know the truth become the truth, brahma-vid brahmaiva bhavati. It is not a question of having an idea or a perception of the real. It is just the revelation of the real. It is the illumination of being and of life itself. It is satyam, jhanam. Knowledge and being are the same thing, inseparable aspects of a single reality, being no longer even distinguishable in that sphere where all is without duality. Where there is duality, there one sees another, hears another. We have objective knowledge.1 While vijhana deals with the world of duality, ananda implies the fundamental identity of subject and object, non-duality. Objectification is estrange¬ ment. The objective world is the ‘fallen’ world, disintegrated and enslaved, in which the subject is alienated from the object of knowledge. It is the world of disruption, disunion, alienation. In the ‘fallen’ condition, man’s mind is never free from the compulsion exercised by objective realities. We struggle to overcome disunion, estrangement, to become superior to the objective world with its laws and determinations. We cannot, however, become aware of the true life in its unity and multiplicity, in its absoluteness and relativity, if we do not free ourselves from the world of divided and isolated objects. In the objective world where estrangement and limitations prevail, there are impenetrable entities, but in the knowledge where we have fullness and boundlessness of life nothing is external, but all is known from within. Intellect moves from object to object. Unable to comprehend them all it retains their multiplicity. Intellectual knowledge is a scattered, broken movement of the one undivided infinite life which is all-possessing and ever satisfied. Intuitive knowing is un- * B.U. II. 4. 14. Introduction 99 imprisoned by the divisions of space, successions of time or sequences of cause and effect. Our intellectual picture is a shadow cast by the integral knowledge which possesses the object truly and securely. Reality is a fact, and facts are apprehended by intuition, whether perceptual or non-perceptual. The divine primordial reality is not a fact of the empirical world, and yet as the central spiritual fact we must have a direct apprehension of it. Our logical knowledge can give us indirect approximation to it but not a direct grasp of it.1 The seers of the Upanisads not only have deep vision but are able to translate their visions into intelligible and persuasive speech. They can do so only through hints and images, suggestions and symbols, for they are not susceptible of adequate expression. The Upanisads distinguish between a-para vidya, lower knowledge and para vidya or higher wisdom. While the former gives us knowledge of the Vedas and the sciences, the latter helps us to gain the knowledge of the Imperishable.2 * 4 The first principle disguises itself. 3 In the Brhad-aranyaka Upanisad, the self is seen as the reality of reality. 4 The reality of the world is the empirical; the true reality is the atman, the self which the empirical reality conceals. A distinction is made between the knower of texts and the knower of the self in the Chandogya Upanisad .5 ^vetaketu cannot understand the question of 1 Cp. John Smith, the Platonist: ‘Jejune and barren speculations may unfold the plicatures of Truth’s garment but they cannot discover her lovely face.’ William Law writes: ‘To find or know God in reality by any outward proofs, or by anything but by God Himself made manifest and self- evident in you, will never be your case either here or hereafter. For neither God, nor heaven, nor hell, nor the devil, nor the flesh, can be any otherwise knowable in you or by you, but by their own existence and manifestation in you. And all pretended knowledge of any of these things, beyond and without this self-evident sensibility of their birth within you, is only such knowledge of them as the blind man hath of the light that hath never entered into him.’ 2 M.U. I. i. 4-5. Mere book knowledge is of no use. pustake hkhita vidya yena sundari japyate siddhir na jayate tasya kalpa-koti-iatair api. Sat-karma-dipika. 4 I. 6. 3; II. 1. 20; II. 4. 7-9. 5 VII. 1. 2-3. 3 R.V. X. 81. 1. ioo The Principal Upanisads rebirth, despite much Vedic learning. The Taittiriya Upanisad reduces the knowledge of the Vedas to an inferior position by assigning it to mano-maya (mind-made) self which has to be surmounted before final truth is attained.1 The self is perceived, according to the Katha Upanisad, not by logical reason but by spiritual contemplation, adhyatma-yogayThe real is not attained by force of intellect or by much learning but is revealed to the aspirant whose will is at rest in Him. 3 We realise God by the clarity of illumination, jhana-prasadenay The Brhad-dranyaka Upanisad teaches that, while those who put their trust in the intellect cannot attain to a knowledge of Brahman, yet there is an apprehension of His being by those who are childlike. 5 Balya includes humility, receptivity or teachableness and an earnest search. The writer asks us to give up the pride of learning, panditya. A self-denial which includes our intellectual pride and power is demanded. Purity of intellect is different from congestion of it. To attain purity of vision, we require a childlike nature which we can get by tranquillising the senses, simplifying the heart and cleaning the mind. It is through quietening the strivings of the will and the empirical intellect that the conditions are realised for the revelation of the Supreme in the individual soul. ‘Therefore having become calm, subdued, quiet, patiently enduring and collected, one sees the Self just in the self.’6 Even as we have an intellectual discipline for the theoretical understanding of the world, we have a moral and spiritual discipline for the direct apprehension of truth. Even as we cannot understand the art of swimming by talking about it and can learn it only by getting into the water and practising swimming, so also no amount of theoretical knowledge can serve as a substitute for the practice of the life of spirit. We can know God only by becoming godlike. To become godlike is to become aware of the light in us, by returning consciously to the divine centre within us, where we have always been without our knowing it. Detachment ( vairagya ) is the essential 1 II. 3. 1 II. 12. 3 Katha II. 20 and 23. 4 M.U. III. 1. 8. 5 III. 5. See also Subala U. 13. 6 B.U. IV. 4. 23. Introduction ioi means for the attainment of wisdom (jnana).1 Only the pure in heart can see God. We must cultivate a religious disposition. God is revealed only to those who believe that He is.2 When in doubt, later tradition asks us to give the benefit of the doubt to the theist. For if there is no God, there is no harm in believing in Him; if there is, the atheist would suffer. 3 Faith, as trust in the universe, in its reliability, in its essential soundness and decency, is the starting-point of spiritual development. Spiritual inclination is essential for the pursuit of spiritual life. In the Brhad-aranyaka Upanisad, Yajnavalkya offers to divide all his earthly possessions between his two wives, KatyayanI and Maitreyi. The latter asks whether the whole world filled with wealth can give her life eternal. Yajnavalkya says: ‘No, your life will be just like that of people who have plenty of things, but there is no hope of life eternal through wealth.’ Maitreyi spurns the riches of the world remarking, ‘What shall I do with that which will not make me immortal?’ Yajnavalkya recognises the spiritual fitness of his wife and teaches her the highest wisdom. Ethical preparation is insisted on. If we do not abstain from wrong-doing, if we are not composed in our minds, we cannot attain to spiritual wisdom. 4 Our moral being must be purged of all evil. The Svetaivatara Upanisad tells us that we should cleanse our natures to reach the goal, since even a mirror can reflect an image properly only if it is cleansed of its impurities. 5 We must renounce selfish desire, surrender material possessions, become bereft of egotism. The path is ‘sharp as the edge of a razor and hard to cross, difficult to tread.’6 A teacher who has attained the goal may help the aspiring soul. 7 Truth has not only to be demonstrated but also com¬ municated: It is relatively easy to demonstrate a truth, but it can be communicated only by one who has thought, willed and 1 Cp. Viveka-cudamani 376, which compares detachment and know¬ ledge to ‘the two wings that are indispensable for the soul, if it should soar unrestricted to its eternal home of freedom and peace.’ 3 Katha II. 6. 12 and 13. 3 nasti cet nasti no hanih, asti cet nastiko hatah. 4 Katha I. 2. 24. M.U. III. 1. 5. 5 II. 14-15. 6 Katha I. 3. 14. 7 C.U. IV. 9. 3. Katha I. 2. 8-9. 102 The Principal Upanisads felt the truth. Only a teacher can give it with its concrete quality. He that has a teacher knows, deary avan puruso veda.1 Only he must be a proper teacher who embodies truth and tradition. Only those who have the flame in them can stir the fire in others. The individual should develop the habit of introversion, of abstracting from the outside world and looking within himself. By a process of abstraction we get behind knowing, feeling and willing to the essential Self, the God within. We must silence our speech, mind and will. We cannot hear the voice of the still spirit in us, so long as we are lost in vain talk, mental rambling and empty desires. The mind must strip away its outer sheaths in complete detachment, return to its inward quiet and fix its attention on the essential Self which is the ground and reality of the whole universe. The Mundaka Upanisad brings out the need for concentrated attention and undistracted effort.2 An ordered, disciplined training of all our powers, a change of mind, heart and will is demanded. Several forms of meditation are advised. Symbols (pratika) are used as supports for meditation. We are free to use the symbols which are most in conformity with our personal tendencies. Meditation on the pranava is suggested in the Mandukya Upanisad. It is said that the Self cannot be realised except by those whom the Self chooses. 3 Self-realisation is possible through the grace of the Divine. God-vision is the fruit of strenuous effort and Divine grace. 4 Only the Spirit in us can raise us to the spiritual status. The Real, which is the basis of this manifold world of things and minds, can be apprehended directly and immediately only by those who fulfil certain conditions and submit to the leadings of the spirit. We do not so much hold the idea of the Real as the idea holds us. We are possessed by it. Vidya and avidya are two ways of apprehending Reality. 1 C.U. VI. 14. 2. 3 III. 1. 8. 3 Katha I. 2. 23. M.U. III. 2. 3. 4 Cp. St. Bernard: 'Grace is necessary to salvation, free will equally so, but grace in order to give salvation, free will in order to receive it. Therefore we should not attribute part of the good work to grace and part to free will; it is performed in its entirety by the common and inseparable action of both; entirely by grace, entirely by free will, but springing from the first in the second.' Introduction 103 Both are forms of relative knowledge and belong to the mani¬ fested universe. Knowledge formulated logically is not equiva¬ lent to a direct and immediate apprehension of the Real. Whatever words we use, whatever concepts we employ, fall short of reality.1 The anubhava is beyond all manifestation and is complete in itself. Vidya stresses the harmony and interconnections of elements which make up the world; avidya the separateness, mutual independence and strife. Vidya helps us to appreciate intellectually the intelligible ideas about the nature of the Divine ground and the nature of the direct experience of it in relation to other experiences. It indicates the means by which we can attain Brahman. Such a system of theological doctrine points out that there is nothing intrinsically self-contradictory about the postulate of religion, viz. the divine reality, and that it is also empirically verifiable if only we are willing to submit to a discipline. The theological knowledge or vidya is different from the experience or anubhava of it. The experience is recorded as a pure and direct intellectual intuition in sruti. When we reflect on the experiences or their records and reduce them to a rational order we have smrti. While the first is the domain of metaphysical principles, the second applies these principles to individual and social conduct. Vidya is nearer the truth than avidya. But vidya is also understood as jhana which is of the essential nature of the Divine Reality. It is then eternal wisdom which is not the knowledge possessed by any individual. It is the wisdom hidden beneath the sheaths of ignorance. It is one with the Supreme Self, which is self-evident and needs no proof, svatah-siddha, self-valid certainty. Though intuitive wisdom is different from knowledge of the senses or anything we can achieve by logical reflection, it is not to be confused with occultism, obscurantism, or extravagant emotion. It is not magical insight or heavenly vision, or special revelation obtained through supernatural powers. What we 1 When A1 Ghazzali or, two centuries later, Thomas Aquinas refused to proceed with the consideration of truths about God, when once they attained direct apprehension of the Divine Reality, they refer to this inadequacy of verbal or logical expressions. 104 The Principal Upanisads attain by vision, empirical or trans-empirical, belongs to the objective world. It is a distinction within the objective world, between the physical and the super-physical, between what we reach by the five senses and a sixth sense. Wisdom is pure reason, capacity for fundamental truth. It is the possession of the soul or it is the soul that penetrates into its own ground and depth and becomes essential being. It springs from it of necessity when it meditates on itself. This wisdom is eternal, universal and necessary for £arhkara. It cannot be destroyed though it may be obscured. All the same, the tradition of thought has been strong in the Upanisads. We lead up to experience through intellectual knowledge. For those who are incapable of integral insight, perception and inference are the only available means.1 Even men of experience do not contradict rational thought, though they go beyond it. XVI ETHICS The Upanisads insist on the importance of ethical life.2 They repudiate the doctrine of the self-sufficiency of the ego and emphasise the practice of moral virtues. Man is responsible for his acts. Evil is the free act of the individual who uses his freedom for his own exaltation. It is fundamentally the choice which affirms the finite, independent self, its lordship and acquisitiveness against the universal will. Evil is the result of our alienation from the Real. If we do not break with evil, we cannot attain freedom. 3 1 Cp. Vakya-padlya. ‘For those who cannot see, the reason which is not in contradiction with the Vedas and the scriptures is the eye.' veda-kdstrdvirodhi yas tarkas-caksur a-pasyatam. I. 137. ’ M.U. III. 2. 4. B.U. IV. 4. 23. 3 Commenting on Katha I. 2. 2-3, Ramanuja writes: 'This verse teaches that meditation which should become more perfect day by day, cannot be accomplished without the devotee having broken with all evil.’ R.B. IV. 1. 13. 'The Vedas do not purify the ethically unworthy.’ acdra-hinam na punanti vedah. Vasistha-Dharma-Sastra. VI. 3. Introduction 105 Man is of the divine race, but he has in him the element of non-being, which exposes him to evil. As a spiritual being he can burst the revolving circle of nature and become a citizen of another world in unity with Absolute Being who is his creative source. Man is the mediator between God and nature and has to complete the work of creation by the in¬ carnation of wisdom. He must illumine what is dark and strengthen what is weak in him. His entire being should labour to become one with the Divine. Our fallen nature, sunk in sin, is felt as contrary to the Real and yet as existent. The self feels itself to be in contradiction to all that is supremely real. There is the pain of discord between the existent and the Real. In moral life the self feels itself divided against itself. And yet the struggle itself is impossible unless we look upon the desire for the divine and the consciousness of rebellion as belonging to the same self. The felt contradiction is possible only through the reality which is above the discord. The antithesis between what we wish to be and what we are is implicitly their unity. The divine consciousness and will must become our conscious¬ ness and will. This means that our actual self must cease to be a private self; we must give up our particular will, die to our ego, by surrendering its whole nature, its consciousness and character to the Divine.1 The freedom of the human individual is assumed, though the limitations of karma are mentioned. ‘He fetters himself by himself, as a bird by its nest.’* The freedom of the individual increases to the extent to which he identifies himself with the Absolute in him, the antar-yamin. If we leave the world after having known the true self, then our life in all worlds is the life of freedom. Some theistic Upanisads say that the inner power, the Divine, caused the man whom He will lead on high from these worlds to do good works and He causes the man whom He will lead downwards to do evil works. 3 In theism the stress is on Divine providence. In the Svetasvatara Upanisad, the Self is the overseer of all actions, who apportions to each person his qualities, who executes justice, who restrains the evil, allots 1 anuragad virdgah. 1 Maitrl III. 2. 3 K.U. III. 8. 106 The Principal Upanisads good fortune and brings to maturity the actions of the indi¬ vidual souls.1 The general impression that the Upanisads require world- denial is not quite correct. They insist on a spirit of detachment, vairagya, which is not indifference to the world. It is not abandonment of objects but non-attachment to them. We do not raise ourselves above the world by contempt for the world. It is the spirit of equanimity which is insisted on. To be tranquil is to envy no man, to have no possessions that another can take from us, to fear none. When the Hindu thinkers ask us to adopt sariinyasa or relinquishment of home and possessions, to accept the three great renunciations, consecrated in the three vows, evangelical counsels of poverty, obedience and chastity, they point to self-denial as the root of spiritual life. Spirit of renunciation does not mean neglect of social duties. Sariinyasa does not mean that we owe no duties to the world; we free ourselves only from ritualistic duties. Rare fruits of spirit ripen on the soil of detachment.2 There is a popular verse which makes out that one should give up attachment, but if one is not capable of it, let him cultivate attachment; only it should be attachment to all. 3 We should release ourselves from selfish likes and dislikes. The Divine cannot use our mind and body so long as we wish to use them for our own ends. 4 Detachment is opposed to attachment, not to enjoyment. > VI. ii, 12, 4; v. 5ff. 1 When Ernest Renan described St. Francis as 'the one perfect Christian’ it was felt to be an exaggeration. Hardly anyone else in the Christian world comes so close to the ideal set forth in the Gospels. 'He that renounceth not everything that he hath, he cannot be my disciple.’ We feel that these demands are excessive and even fantastic. We excuse ourselves by saying that Jesus did not mean all that he is reported to have said or that his words were not of general application. We make compromises, while St. Francis did not allow any compromises. 3 tyaktavyo mama-karah, tyaktum yadi iakyate ndsau kartavyo mama-karah ktmlu sarvatra kartavyah. 4 Cp. St. John of the Cross: ‘The soul that is attached to anything, however much good there may be in it, will not arrive at the liberty of divine union. For whether it be a strong wire rope or a slender and delicate thread that holds the bird, it matters not, if it really holds it fast; for until the cord be broken the bird cannot fly. So the soul, held by the bonds of human affections, however slight they may be, cannot, while they last, make its way to God.’ Introduction 107 Enjoy through renunciation is the advice of the Ha Upanisad.1 Good and evil do not depend on the acts one does or does not, but on the frame of mind one has. The good man is he who concurs with the divine purpose, and the bad man is he who resists it. If one’s mind is good, one’s acts will be good. Our attempt should be not so much external conformity as inward cleansing. From goodness of being good will and good works flow.2 3 4 When the soul is at peace, the greatest sorrows are borne lightly. Life becomes more natural and confident. Changes in outer conditions do not disturb. We let our life flow of itself as the sea heaves or the flower blooms. Work by itself does not give us liberation. It cleanses the mind, purifies the heart and produces the illumination which is the immediate condition of salvation. Samkara argues that the knowledge of Brahman, as it relates to an existent being, cannot be contingent on what a person does or does not. 3 Contemplation is the way to cleanse one’s mind and heart. It means rest, suspension of mental activity, withdrawal into the interior solitude in which the soul is absorbed in the fruitful silence of God. We cannot stop there; we must overflow with a love that communicates what it knows to others. Saints with abundant power and tireless energy work for the transfiguring of men and the changing of the course of secular history. Different methods are suited for different temperaments, and they are all permitted. 4 1 Eckhart tells us: 'It is permissible to take life’s blessings with both hands, provided thou dost know thyself prepared in the opposite event to leave them just as gladly.' 2 Cp. Eckhart: ‘Men should not think so much of what they ought to do, as of what they ought to be. Think not to lay the foundation of thy holiness upon doing, but rather upon being. For works do not sanctify us, but we should sanctify the works. Whoever is not great in his essential being will achieve nothing by works, whatever he may do.’ Rudolf Otto: Mysticism: East and West, p. 126. 3 a-purusa-tantratvad brahma-vijnanasya. 4 See B.G. V. 5. Vasistha says: a-sadhyah kasyacid yogah kasyacit jndna-niicayah: ittharn vicarya margau dvau jagada parameivarah. To some yoga is impossible; to others the ascertainment of truth. Viewing thus God has revealed two paths. Cp. St. Thomas Aquinas: ‘A thing may belong to the contemplative life in two ways essentially or as a predisposition. The moral virtues 108 The Principal Upanisads The ethical virtues we are called upon to adopt are mentioned in several passages. Life is compared to a sacrifice where the fee shall be asceticism, liberality, integrity, non-injury to life and truthfulness.1 The Taittinya Upanisad gives a list of students’ duties. He should not be negligent of truth, virtue, welfare, prosperity, study and teaching. He should perform only those acts which are irreproachable. In case of doubt concerning any act of conduct, the student should follow the practice of those Brahmanas who are competent to judge, apt, devoted, not harsh lovers of virtue. In one passage all the virtues are brought together under the three da’s which are heard in the voice of the thunder, namely, dama, or self- restraint, dana or self-sacrifice, and day a or compassion. Praja-pati conveys it to the three classes of his creation, gods (i deva ), men ( manusya ) and demons ( asura ).2 £arhkara makes out that gods have desires ( kama ), men suffer from greed belong to the contemplative life as a predisposition. For the act of contemplation, in which the contemplative life essentially consists, is hindered both by the impetuosity of the passions and by the outward disturbances. Now the moral virtues curb the impetuosity of the passions and quell the disturbance of outward occupations. Hence moral virtues belong to the contemplative life as a predisposition.’ St. Thomas taught there were three vocations, that to the active life, that to the con¬ templative and a third to the combination of both and the last is superior to the other two. There are statements to the effect that the contemplative life in itself by its very nature is superior to the active life. Vita contemplaiiva, he remarks, simpliciter est melior quam activa, for the contemplative life directly and immediately occupies itself with the love of God than which there is no act more perfect or more meri¬ torious. The contemplative life establishes man in the very heart of all spiritual fecundity. When St. Thomas admits that the active life can be more perfect in certain circumstances, he qualifies it a great deal, (i) Action will only be more perfect than the joy and rest of contem¬ plation, if it is undertaken as the result of an overflow of love for God in order to fulfil His will, (ii) It is not to be continuous but only an answer to a temporary emergency, (iii) It is purely for God’s glory, it does not dispense us from contemplation. It is an added obligation and we but return as soon as we can to the fruitful silence of recollection that disposes our souls to the Divine Union. ' C.U. III. 17. * B.U. V. 2. In the Bhagavata the Lord says that anyone who does not care for the people who are in need of care and simply takes to the worship of God, his effort is wasted. yo mark sarvesu bhutesu santam atmanam iivaram hitvarcdm bhajate maudhydd, bhasmany eva juhoti sah. Introduction 109 (lobha) and demons from anger ( krodha ). By the practice of the three injunctions we free ourselves from the sway of craving, greed and anger. When the Buddha asks us to put out in our hearts the monstrous fires of infatuation, greed and resent¬ ment, he is emphasising the three virtues enjoined by the Upanisads. Dama is self-control. We should reduce our wants and be pre¬ pared to suffer in the interests of truth.1 Austerity, chastity, solitude and silence are the ways to attain self-control. Tapas is severe self-discipline undertaken for spiritual ends. It is exercised with reference to the natural desires of the body and the distractions of the outer world. It consists of exercises of an inward kind, prayers offered in the heart, self-analysis and outer acts like fasting, self-mortification, sexual abstinence or voluntary poverty. Strength is developed by a resisting force. The power gained by resisting one temptation helps us in over¬ coming the next. To evade discipline is to empty life of its significance. Nothing is more tranquil than to be unshaken by the troublous motions of the flesh. Renunciation, nyasa, is superior to tapas or austerity or asceticism. The latter is a means to the former. It is not to be made into an end in itself.* Ethical 1 ‘The wise man overcomes anger through mind-control, lust through the renunciation of desire. He can attain mastery over sleep by develop¬ ing the quality of sattva. Through steadfastness he should protect the organ of generation and the stomach. With (the help of) the eyes he should protect the hands and the feet. Through (the power of) mind he should protect the eyes and the ears and through conduct he should protect mind and speech. Through constant vigilance he should shed fear and through the service of the wise, he should overcome pride.’ krodham iamena jayati, kamam sarhkalpa-varjandt sattva-samsevanad dhiro nidram ucchettum arhati. dhrtya sisnodaram rakset, pani-padam ca caksusa caksuh irotram ca manasa, mano vacant ca karmana. a-pramadad bhayarh jahyad, dambham prajhopasevanat . Brahma Purana 235. 40-42. Cp. Confucius: ‘With only coarse rice as meal and only plain water as drink, and only my arm as pillow, I still find joy in the midst of these conditions. Wealth and honour acquired contrary to righteousness are to me like the passing cloud.’ Lunyu Ft. VIII. Ch. XV. See F. T. Cheng: China Moulded by Confucius (1947), P- 92- 1 ‘Do the frogs, fish and others who live from their birth to death in the waters of the Ganges, do they become yogis?’ d-janma-maranantam ca gahgddi-latini-sihudh manduka-matsya-pramukhah yoginas te bhavanti him ? no The Principal Upanisads life includes moral uprightness though many minds feel only the need for mechanical ritual. Brahmacarya is not sex-destruction. There is no gulf between flesh and spirit, but only between the fallen and the trans¬ figured flesh. Ancient Indian thinkers were of the opinion that the seed within man and woman is intended for the purpose of creating a body by which another soul may come into physical embodiment. When thus controlled, brahmacarya helps creative work of every description. When the seed is wasted in sex excesses, the body becomes weak and crippled, the face lined, the eyes dull, hearing impaired and the brain inactive. If brahmacarya is practised, the physical body remains youthful and beautiful, the brain keen and alert, the whole physical expression becomes the image and likeness of the Divine. Mauna or silence is advised as leading the soul forward to contemplation.1 By the discipline of silence we curb the ex¬ cesses which flow from the tongue, heresy, backbiting, flattery. We cannot listen to the voice of God when our minds are dissipated, given to restless activity and are filled externally and internally with noise. Progress in silence is progress to the realisation of spirit. When silence descends on the soul, its activities are joined to the silent creative power of God.2 3 Dana enjoins gifts. It is negatively freedom from greed and positively assistance to those in need. ‘There is no hope of immortality by wealth. ’3 Possessiveness is condemned. The 1 Cp. Isaiah: ‘The tillage of righteousness is silence.' ‘In silence and in hope shall be your strength.’ 1 ‘While all things were in quiet silence and the night was in the midst of her course the Word leapt down from heaven.' 3 B.U. II. 4. 2. Cp. Jalal-Uddin RumI: Once the noble Ibrahim, as he sat on his throne, Heard a clamour and noise of cries on the roof, Also heavy footsteps on the roof of his palace. He said to himself, ‘Whose heavy feet are these?’ He shouted from the window, ‘Who goes there?’ The guards, filled with confusion, bowed their heads, saying, ‘It is we going the rounds in search.’ He said, ‘What seek ye? ‘They said ‘Our camels.’ He said, 'Whoever searched for camels on a housetop?' They said, ‘We follow thy example, Who seekest union with God, while sitting on a throne.' Introduction in Taittiriya Upanisad regulates the art of giving.1 One should give with faith, one should not give without faith, one should give liberally, with modesty, with fear, with sympathy. Daya is karuna, compassion. We should try to be at peace with all, abhor all cruelty and ill-will.2 3 4 Enmity means misunder¬ standing. A forgiving attitude frees the individual. We should grudge none, forgive all. So long as we remember an injustice, we have not forgiven either the person or the action. If only we know that there is more suffering than wickedness in the world, we would be kindly. It is by compassion, which shrinks from no sacrifice, that we can overcome the ravages of selfishness. We must be patient. God himself is unimaginably patient. 3 Tolerance, long suffering, patience are the fruits of spirit. The ethical individual is required to become like a child. 4 The perfect man is a divine child, accepting the divine play, without fear or reserve, care or grief, in utter purity. A child is not entangled with things that seem important to grown-ups, whose occupations are mainly paltry and whose professions petrified. A child’s wise incomprehension is linked with living and is more than defensiveness or disdain. We cannot return to childhood. We have to gain the state which is un¬ constricted by temporal purpose, but purposeful, a state in which time and eternity coincide. When it is said that the Upanisads adopt a spiritual view of life, it does not mean that they despise body, life and mind. The latter are the conditions or instruments for the life of spirit in man. They are not ends in themselves, but are means 1 I. II. 2. i Devi Bhagavata says: There is no virtue like compassion and no vice like the use of violence. dayd-samam nasti puny am, paparit himsa-samam na hi. 3 ‘The Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving the guilty transgression and sin.’ Exodus XXXIV. 6. 7. 'The long suffering of our Lord is salvation.’ 2 Peter III. 15. 4 For Heraclitus: ‘The Kingdom is of the child.’ 'Except ye be con¬ verted and become as little children, ye shall not enter into the Kingdom of Heaven.’ Jesus. For Mencius: ‘A great man is one who has not lost the child’s heart.' Nietzsche says: ‘The] child is innocence and oblivion, a new beginning, a play, a self-rolling wheel, a primal motion, an holy yea-saying.’ Thus Spake Zarathustra I. 2, 1 12 The Principal Upanisads or opportunities for the expression of the Universal Spirit in us. Spirit and life are not to be separated. The ritualistic practices are reinterpreted. They are to prepare the mind for spiritual realisation, to spur it on to pierce the veil of the finite and to seek deliverance in identifica¬ tion with the Supreme Reality. If rites are performed without the knowledge of their meaning, they are not only useless but dangerous.1 The presumptuous performer may have his head cut off.2 * * * He who knows a particular rite and he who knows it not both perform a rite, but when performed with knowledge the act becomes more effective. 3 Meditation on the meaning of the sacrifice sometimes took the place of the actual sacrifice. ‘Suppose,' Janaka asks Yajnavalkya, ‘you had no milk or rice or barley to perform the fire-sacrifice, agnihotra, with what would you sacrifice ?' ‘With the fruits of trees and whatever herbs there were.’ ‘If there were none?’ ‘Then with water.’ ‘If there were no water?’ ‘Then, indeed, there would be nothing here, yet, this would be offered, the truth in faith. ’4 When the heart is fully persuaded, there is little sense of sacrifice. Sacrificial life becomes a natural manifestation of the new spirit. Self-conscious sacrifice, with its burden of self-righteousness and expectation of reward, is not of much use. 5 The caste divisions are mentioned in some of the Upanisads.6 They did not, however, harden into a rigid social system. In the Chandogya Upanisad five learned Brahmanas who approach Uddalaka Aruni for instruction in regard to VaKvanara Atman are taken by him to King Asvapati Kaikeya, who gives them instruction after first demonstrating the imperfections of their views. Ajatasatru of Kasi teaches Gargya Balaki the nature of Brahman, after pointing out the defects of the twelve views 1 C.U. V. 24. 1. 1 C.U. I. 8; I. 10-11. 3 C.U. I. 1-10. 4 Satapatha Brahmana XI. 3. 1. 5 Yahweh says (Amos V. 21): ‘I hate, I despise your feast days, and I will not dwell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept them; neither will I regard the peace offerings of your fat beasts. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.' Again Yahweh speaks (Hosea VI. 6): ‘For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.’ 6 B.U. I. 4. 15. Introduction ii3 which Gargya Balaki sets forth. Ajata£atru observes that it is not usual for a Brahmana to approach a Ksatriya for instruc¬ tion. The doctrine of rebirth is taught by Pravahana Jaivali to Aruni with the remark that the Brahmanas had never before had this knowledge.1 Among the students of the Upanisads is Satyakama, of unknown origin, whose mother Jabala could not tell who his father was.2 The four airamas or stages of life are recognised. While the usual rule is that one has to pass through successive stages of life, exceptions are permitted. Jabala Upanisad asks us to renounce whenever we feel a call to it. Besides, even in a house¬ holder’s stage one can attain spiritual freedom. 3 XVII KARMA AND REBIRTH Until we negate the ego and get fixed in the Divine Ground we are bound to the endless procession of events called samsara.4 The principle which governs this world of becoming is called karma. There are moral and spiritual laws as well as physical 1 See also K.U. I, where the teacher is the King Citra Gangyayani. * C.U. IV. 4. 3 In the Bhagavata Purana it is said that a house is no prison for one who has controlled his senses, delights in spirit and is eager for knowledge. jitendriyas atmarater budhasya grhasramah kith tu karoty avadyam. Abhinavagupta says that irutis and smrtis hold that he who has right knowledge attains salvation in all stages of life and quotes: ‘He that worships God, has established himself in the knowledge of truth, attends devotedly to his quest, performs rites, offers gifts, he is liberated though a house-holder.' tattva-jhaninam sarvesv diramesu muktir iti smartesu irutau ca: yathoktam. devarcana-ratas tattva-jhana-nistho'tithi-priyah iraddham krtvd dadad dravyam grhastho' pi hi mucyate. 4 Cp. Boethius: Consolations of Philosophy. ‘The temporal world seems to emulate in part that which it cannot fully obtain or express, tying itself to whatever presence there is in this exiguous and fleeting moment, a presence which, since it carries a certain image of that abiding presence, gives to whatever may partake of it the quality of seeming to have being. But because it could not stay, it undertook an infinite journey of time ; and so it came to pass that, by going, it continued that life, whose plenitude it could not comprehend by staying.’ 1 14 The Principal Upanisads laws. If we neglect the laws of health, we injure our health; if we neglect the laws of morality, we wreck our higher life. Any rational conception of the universe, any spiritual con¬ ception of God requires us to recognise the utter and unques¬ tionable supremacy of law in shaping our conduct and character. The law of Karma is not external to the individual. The judge is not without but within. The law by which virtue brings its triumph and ill-doing its retribution is the unfolding of the law of our being.1 The world order is a reflection of the Divine Mind. The Vedic gods were regarded as the maintainers of the order, rta of the world. They were the guardians oirta. God, for the Svetasvatara Upanis,ad, is the ordainer of karma, karmadhyaksah, God is law as well as love.2 3 His love is through law. The working of karma is wholly dispassionate, just, neither cruel nor merciful. Though we cannot escape from the workings of this principle, there is hope, for if man is what he has made himself, he may make himself what he will. Even the soul in the lowest condition need not abandon all hope. If we miss the right path, we are not doomed to an eternity of suffering. There are other existences by which we can grow into the knowledge of the Infinite Spirit with the complete assurance that we will ultimately arrive there. If there is a fundamental difference between Christianity .and Hinduism, it is said that it consists in this, that while the Hindu to whatever school he belongs believes in a succession of lives, the Christian believes that ‘it is appointed to men once to die, but after this the judgment. '3 1 Cp. the words of a fine fragment of the lost Melanippe of Euripides. Dream you that men’s misdeeds fly up to Heaven And then some hand inscribes the record of them Upon God’s tablets; and God, reading them, Deals the world justice? Nay, the vault of Heaven Could not find room to write the crimes of earth, Nor God himself avail to punish them: Justice is here on earth, had ye but eyes. 1 Cp. St. Paul: ‘Behold therefore the goodness and severity of God.’ Romans XI. 22. 3 John McKenzie: Two Religions (1950), p. 112. Some Western philosophers and early Christian theologians accept the principle of rebirth. Introduction ii5 Belief in rebirth has persisted, at any rate, from the time of the Upanisads. It is a natural development from the views of the Vedas and the Brahmanas and receives articulate expression in the Upanisads.1 After mentioning the dispersal of the mem¬ bers of the human body at death — the eye of man goes to the sun, the breath to the wind, speech to fire, the mind to the moon, the ear to the quarters of heaven, the body to the earth, the soul to the ether, the hair to the plants and trees, the blood and seed to the waters — Yajnavalkya is asked as to what remains of the individual. He takes the questioner apart, discusses with him in secret about the nature of work. In truth, a man becomes good by good works and evil by evil works.2 Our lives incarnate our characters. The future of the soul is not finally determined by what it has felt, thought and done in this one earthly life. The soul has chances of acquiring merit and advancing to life eternal. Until the union with the timeless Reality is attained, there will be some form of life or other, which will give scope to the individual soul to acquire enlightenment and attain life eternal. Even as non-being is only an abstract lower limit of the existential order, absolute evil is also such a lower limit. Non-being, if it existed in itself diametrically opposed to being, would be completely destroyed. Such non-being is non-existent. Therefore as every existent thing has the form of the Divine, it has also the promise of good. The Upanisads give us detailed descriptions of the manner in which a man dies and is born again. 3 The transition is illus¬ trated by certain examples. As a grass-hopper, when it has come to the end of a blade of grass, finds another place of support, and then draws itself towards it, similarly this self, after reaching the end of this body, finds another place of support and then draws himself towards it. As a goldsmith, after taking a piece of gold, gives it another, newer and more beautiful shape, similarly does this self, after having thrown off this body, and dispelled ignorance, take another, newer and more beautiful form, whether it be of the manes, or demigods or gods or of 1 See R.V. X. 16. 3. Satapatha Brahmana I. 5. 3. 4; X. 3. 3. 8. > B.U. III. 2. 13. 3 See B.U. IV. 3. 37-38; IV. 4. 1-5 and 9. 7. See Katha I. 1. 5-6. n6 The Principal Upanisads Praja-pati or Brahma or of any other beings.1 These passages bring out several aspects of the theory of rebirth. The soul finds out its future body before it leaves the present one. The soul is creative in the sense that it creates a body. At every change of body, the soul takes a newer form. The state of each existence of the soul is conditioned and determined by its knowledge (vidya), its conduct (karma)2 * * 5 in the previous existence. From the Brhad-aranyaka Upanisad it appears that all the organs accompany the departing soul, which enters into the samjhana and becomes possessed of knowledge and consciousness?, vijhana. The results of learning and conduct cling to the soul. 4 The ignorant, the unenlightened go after death to sunless demoniac regions. 5 The good are said to go up to regions which are sorrowless, through the air, sun, and moon.6 * The Chandogya Upanisad speaks of two ways open to mortals, the bright and the dark, the way of the gods7 and the way of the fathers.8 9 Those who practise penance and faith enter the path of light, and they never return to the cycle of human existence. Those who are only ethical, performing works of public utility, travel by the path of smoke, dwell in the world of the fathers till the time comes for them to fall down, then they are bom again according to their deserts. 9 The descriptions may be fictitious, but the principle of the ascent and the descent of the soul is what the Upanisads insist on. Beautiful characters attain covetable births and ugly ones miserable births.10 Heaven and hell belong to the world of time. 1 B.U. IV. 4. 3-5. ‘As a man puts on new clothes in this world, throwing away those which he formerly wore, even so the soul of man puts on new bodies which are in accordance with its acts in a former life.’ Visnu Smrti XX. 50. See B.G. II. 13, 22. 2 B.U. IV. 4." 2. 3 IV. 4. 3. 4 Cp. with this the Buddhist view that the migrating soul consists of vijnana and the other four skandhas of vedana, feeling, samjnd, per¬ ception, sariiskdra or dispositions and rupa or corporeal form. 5 Ha 3. Katha I. 1.3. B.U. IV. 4. n. ^ B.U. V. 10. 1. 7 See R.V. X. 19. 1. B.G. VIII. 24-26. 8 C.U. IV. 15. 5-6. There are minor variations in the accounts of C.U. and B.U. and K.U. I 9 C.U. V. 10. 1-6. 20 C.U. V. 10. 7. K.U. I. 2. Introduction ii 7 Rebirth is the lot of man until he obtains true knowledge. By virtuous acts he furthers his evolution. The reward of goodness is to grow in goodness. The reward of growing in purity of heart is to gain a clearer vision of reality. Knowledge of Reality leads to salvation. It is sometimes suggested that the soul before undergoing rebirth experiences reward or punishment for its deeds in appropriate places. The original Vedic belief of reward in heaven or punishment gets mixed up with the doctrine of rebirth.1 The soul is said to be a very minute entity residing in the cavity of the heart and resembling in every respect, except size, the visible man. XVIII LIFE ETERNAL The fact that the individual consciousness has for its essential reality the Universal Self implies the possibility that every human being can rend the veil of separateness and gain recog¬ nition of his true nature and oneness with all beings. The Upanisads develop this character of life eternal. In the Rg Veda, what is aimed at is length of days on earth and life in the world of heaven in the company of gods. In the Brahmanas, the performers of various rites are promised the reward of community of being, companionship and fellowship with the gods.2 When the Absolute Brahman was recognised, the gods became intermediaries through whose influence the end of unity with the Absolute is obtained. When Brahman and Atman are identified, the highest goal is declared to be unity with the Self. Deliverance is different from existence in svarga or paradise. The latter is a part of the manifested world. The soul may live there for ages and yet return to earth, a heir to its deeds. Deliverance, on the other hand, is a state of permanent union with the Highest Self. Life in paradise is a prolongation i B.U. VI. 2. C.U. V. 3-10. 1 Satapatha Brdhmana II. 6. 4. 8; XI. 4. 4. 1. 21; VI. 1. 2. 3. n8 The Principal Upanisads of self-centred life, while life eternal is liberation from it. While the former is time extended, the latter is time transcended. Enlightenment does not mean a departure in space to a new abode. Arrival and departure have no meaning in the context of liberation. The passages where the soul is said to go by the veins to the rays of the sun and to the sun1 or from the moon through the worlds of fire, wind, Varuna, Indra and Praja-pati, to Brahman 2 speak of the soul on the pathway to perfection. The Chandogya Upanisad states that the soul of the emancipated, at death, goes out by the hundred and first vein through the crown of the head, fire, wind and sun to Brahman. 3 He who knows Brahman becomes Brahman. 4 Perfection is a state of mind, not contingent on change of time or place. It is an experience of the present, not a prophecy of the future. Temporal distinctions do not apply to it, but if any temporal terms are to be used, they will be words like ‘now,’ ‘presently,’ ‘When all desires that dwell in the human heart are cast away, then a mortal becomes immortal and (even) here he attaineth to Brahman.’ 5 Freedom is not a future state on whose coming we wait in expectation. It is life in the spirit, in God who is the foundation and power of life.6 • Katha III. n. 8. 1 K.U. I. 2. 3 C.U. VIII. 6. 6. K.U. VI. 16. Maitrl VI. 21. 4 B.U. IV. 4. 9. M.U. III. 2. 9. 5 Katha VI. 14. 6 The Christian scriptures say that ‘the Kingdom of God is among you.’ It lives and moves secretly here and now as the hidden ground overcoming Satan and the world. Cp. moksasya na hi vaso’sti na gramantaram eva va ajhana-hrdaya-granthi-naso moksa iti smrtah. Siva-gita XIII. 32. Freedom is not in a particular place nor has one to go to some other village in order to obtain it; the destruction of the knot of ignorance round our hearts is known as freedom. M.B. also tells us that the knower of Brahman has neither movement nor departure. sarva-bhutatma-bhutasya samyag-bhutani paiyatah. devapi marge muhyanty a-padasya padaisinah. ‘He who has attained the state of the self of all beings, who has attained the perfect vision of all beings — about the path of such a person the gods themselves are perplexed, seeking to discover the place of one who has no place at all.’ Katha VI. 14. Cp. Kabir; O Friend, hope for Him whilst you live, understand whilst you live; for in life deliverance abides. Introduction 119 Is moksa or liberation life with the Supreme Person whom we love and worship in this life?1 Is it personal immortality with absolute likeness to God in the world of Brahma?2 Is it an impersonal absorption in the Divine Transcendent ?3 All these views are to be found in the Upanisads. There are four aspects of release distinguished as samipya or intimacy with the divine, sarupya or sadharmya, similarity of nature with the divine, reflecting his glory, salokya or conscious co¬ existence with the divine in the same world and sdyujya or communion with the divine bordering on identity. There are certain general characteristics of the state of moksa or freedom. It is conceived as freedom from subjection to time. 4 As birth and death are the symbols of time, life eternal or moksa is liberation from births and deaths. It is the fourth state of consciousness beyond the three worlds, what the Bhagavad-gita calls para-mam brahma or brahma-nirvana. 5 It is freedom from subjection to the law of karma. The deeds, good or bad, of the released cease to have any effect on him.6 Even as a horse shakes its mane, the liberated soul shakes off his sin; even as the moon comes out entire after having suffered If your bonds be not broken, whilst living, what hope of deliverance in death ? It is but an empty dream that the soul shall have union with Him because it has passed from the body; If He is found now, He is found then; If not, we do but go to dwell in the city of Death. E.T. by Rabindranath Tagore. ‘What then is our course, what the manner of our flight (to the Fatherland whence we have come?’) asks Plotinus and answers: ‘This is not a journey for the feet; the feet bring us only from land to land; nor need you think of coach or ship to carry you away; all this order of things you must set aside and refuse to see ; you must close the eyes and call instead upon another vision which is to be waked within you, a vision, the birthright of all, which few turn to use.’ Enneads I. 6. 8. * C.U. III. 20. 2. * M.U. III. 1. 3; III. 2. 6-8. 3 Pra6na VI. 5. 4 Atharva Veda X. 8. 44. 5 In Buddhist texts it is nirvana dhatu beyond the three worlds. In the Atharva Veda IV. 14. 3, the fourth sphere is svar, the light beyond the triad of prthivi, antariksa and dyaus. The Brahmanas are concerned only with the sphere of the gods. On the matter of the fourth transcen¬ dent sphere they sometimes adopt an agnostic attitude. anadhva vai tad yad iman lokan ati caturtham asti va na va. Satapatha Brahmana I. 2. 1. 12; 4. 21. 6 B.U. IV. 4. 22. 120 The Principal Upanisads an eclipse from Rahu, so does the liberated individual free himself from mortal bondage.1 His works consume themselves like a reed stalk in the fire.2 As water does not stop on the lotus leaf, works do not cling to him. 3 Works have a meaning only for a self-centred individual. Liberation is the destruction of bondage, which is the product of ignorance. 4 Ignorance is destroyed by knowledge and not by works. 5 Freedom is not a created entity; it is the result of recognition. Knowledge takes us to the place where desire is at rest, a-kdma, where all desires are fulfilled, dpta-kama, where the self is the only desire, atma-kamap He who knows himself to be all can have no desire. When the Supreme is seen, the knots of the heart are cut asunder, the doubts of the intellect are dispelled and the effects of our actions are destroyed. 7 There can be no sorrow or pain or fear when there is no other. The freed soul is like a blind man who has gained his sight, a sick man made whole. He cannot have any doubt for he is full and abiding knowledge. He attains the highest bliss for which a feeble analogy is married happiness. He can attain any world he may seek.8 The law of Karma prevails in the world of samsara, where our deeds lead us to higher or lower stations in the world of time. If we obtain knowledge of the eternal reality, Brahman or Atman, deeds have no power over us. The state of life eternal is said to be beyond good and evil. The knower of the self ceases to be stained by action. 9 He goes beyond the ethical, though rooted in it,10 anyatra dharmat, anyatradharmat. The ■ C.U. VIII. * C.U. V. 24. 3. 3 C.U. IV. 14. 3. 4 bandhana-nasa eva hi moksah na karyabhutah. $. on B.U. III. 3. 1. 5 ntokso na karma-sadhyah avidyastamayaivat. A. on B.U. III. 3. 1. 6 Satapatha Brahmana X. 5. 4. 15. B.U. III. 4. 2; IV. 4. 12. 7 M.U. II. 2. 8. '8 M.U. III. 1. 10. 9 Taittiriya Brahmana III. 12. 9. 8. >0 Katha, II. 14; see also C.U. VIII. 4. 1; M.U. III. 1. 3; K.U. I. 4. Cp. The Buddha. Majjhima Nikaya I. 135. ‘If you understand the parable of the raft, you must discard dharma, and adharma.’ John III. 9. 'Whoever is born of God, cannot sin.’ Galatians V. 18. ‘If you are led by the Spirit, you are not under the law.' Eckhart. ‘There neither vice nor virtue ever entered in.’ Dr. W. R. Inge, writing on Christian Mystics, pointed out that the illumination of Introduction 121 path of virtue and vice is a means, not an end. The end is beyond the law of injunction and prohibition of good and evil.1 Our activities, being inspired by the divine cannot be wrong’; ‘Nous is never wrong,’ says Aristotle.2 The life of a free spirit is not bound by any formulas. It breaks its bonds and finds its own way to a development of its own which could never have been charted in advance. The liberated spirit conforms spon¬ taneously to the ethical rules. ‘To one who has knowledge of the self, non-hatred and other virtues come off naturally without any effort’. 3 Every religion sets before us the goal of liberation, which has a sense of exaltation, a sense of freedom and victory over the world, over evil and death. When we are delivered in life, our condition is that of the jivan-mukta , who is freed from the bonds of conditioned exist¬ ence^ His appearance continues without much outer change. His embodied state does not affect the being whom it clothes, as he has complete control over the bodily frame and knows its externality. Though tossed in the welter he retains his vision. While jlvan-mukti is deliverance during life, videha-mukti is the mystic, has ‘strictly speaking no moral side; for morality, in the ordinary sense, is left behind. As the anonymous French mystic who wrote The Mirror of Simple Souls puts it: “Virtues, I take leave of you. Henceforth I shall be more free and more at peace. Once I was your servant, now I am delivered from your thraldom!’’ . . . What he means is that in the higher stage morality has become autonomous and spon¬ taneous. . . . God’s service has become perfect freedom.’ Church Family Newspaper. July 6, 1923. 1 In Majjhima-Nikaya (II. 22 ff.) it is said that arrival ( patipanna ) in¬ volves a destruction without residue of good and bad conduct ( kusala and akusala sila). It is an eradication of all ethical values. In the parable of the raft ( Majjhima I. 135, 260 and Sutta Nipata 21) the distinction of right and wrong, the exercise of the discriminatory consciousness are of no more use to one who has crossed to th£ other shore than a boat would be to one who has reached shore. These values are for crossing over, not for possession, nittkaranatthaya, na gahanatthaya. St. Augustine points out that one should ‘no longer use the law as means of arrival when one has arrived.’ De Spir. et Lit. 16. 1 De Anima III. 10. 433. A. 3 utpannatma-prabodhasya tv advestrtvadayo gunah. ayatnato bhavanty asya na tu sadhana-rupinah . Suresvaracarya’s Naiskarmya-siddhi IV. 69. 4 As the slough of a snake might lie on an ant-hill dead and cast away, even so does his body lie. Being verily bodiless, he becomes immortal, says the Upanisad. 122 The Principal Upanisads deliverance after death, when out of bodily form. In either case the soul is freed from conditioned existence. There is the suggestion about krama-mukti or gradual release. When the release is only partial and temporary, the individual soul descends again into the egoistic life and the higher con¬ sciousness is withdrawn from him. The memory of that experi¬ ence, however, will work its way, until the impurities are removed. The different emphases we find in the Upanisads, in regard to the state of freedom, can be understood if we bear in mind the integral or fourfold character of Brahman. In some passages oneness with Brahman is stressed; in others communion with the Supreme Person and in still others devotion to the Cosmic Spirit and participation in the work of the world. Union with God may take many forms. When the outer self is hushed, the deeper layers of consciousness are released into activity, the self may enter into the silence of the Absolute Brahman or into communion with the Eternal Person or be transported into the beatific embrace of the Cosmic Spirit. The soul may pass through various realms of spirit, bathing in their light and feeding on their bliss. Yajnavalkya centres his attention on oneness with the Absolute Brahman, a state where there is no desire, there is no passion, not even any consciousness, pretya samjha nasti.1 When honey is prepared by the collection of various juices, the latter cannot discriminate from which trees they were drawn; even so when the souls are merged in the Real, they cannot discriminate from which bodies they come.2 The self rises above the distinction of subject and object which characterises all empirical consciousness. It is altogether time-transcending. This is impersonal immortality where the soul achieves abso¬ luteness, unconditioned being. 3 It is illumined consciousness 1 B.U. II. 4. 12; IV. 5. 13. * C.U. VI. 6. 10. B.U. IV. 3. 21. 3 Cp. Viveka-cudamani, ascribed to S. It also occurs in Gaudapada’s Karika, on Md.U. na nirodho na cotpattir na baddho na ca sadhakah na mumuksur na vai mukta ity esa paramarthata. There is no destruction, nor is there origination. There is no one bound nor is there one practising discipline. There is no seeker of freedom nor is there the freed. Such is the highest state. Introduction 123 and not oblivion of consciousness. It is not a void of immobile peace where all is lost and everything is extinct. This is only one aspect of deliverance. There is also the account where the self becomes one with the Supreme Person. He who knows ‘I am Brahman,’ becomes the universe. Even the gods cannot prevent him from becoming the universe for he is its soul.1 Man has potential universality which he actualises in the state of liberation. We are one with the indeterminate pure silence in essence and with the personal Lord in the liberty of cosmic manifestation. Out of the peace and poise of Brahman arises the free activity of the liberated individual. Essential unity with God is unity with one another through God. In the sense of heightened awareness we do not forget the world, which seems strangely of one piece. We are lifted out of provincialism into perspective, as we become aware of something vaster, profounder, more ultimate than the world.2 ‘When the mind returns to its natural abode there is neither the path nor anyone who traverses it.’ citte tu vai pardvrtte na yanarh no ca yayinah. Lankavatara Sutra. Sylvain Levi’s ed., p. 322. Nirvana is defined as the absence of the distinction of knower and knowable, grahya-grahaka-rahitata. Negative descriptions of nirvana abound in Madhyamaka-Vrtti. aprahinam asampraptam anucchinnam aiasvatam aniruddham anutpannam etat nirvanam ucyate. XXV. Cp. Buddhatvam, na bhdvo napi cabhavo buddhatvam tena kathyate tasmad buddha-tatha-prasne avyakrtamayo matah. Mahaydna Sutrdlarhkara. See also 22 and 26. na iuddha nasuddha buddhata naikata na bahuta. See also yasmin sarvam idam protarh jagat sthavara jangamam tasminn eva lay am yati budbudah sagare yatha. 1 1 . All this universe, movable and immovable is interwoven in him. They all merge in him like bubbles in the sea. Culika U. 17. "To be refunded into Brahman as an earthen vessel is refunded into its own causal substance, i.e. clay, means nothing else but complete annihilation.” R.B. I. 3. 21. 1 B.U. I. 4. 10. 2 Cp. Plotinus: ‘We see all things, not in process of becoming, but in being and see themselves in the other. Each being contains in itself the whole intelligible world. Therefore All is everywhere. Each is there All, and All is each. Man, as he now is, has ceased to be the All. But when he ceases to be an individual, he raises himself again and penetrates the whole world.’ 124 77^ Principal Upanisads Rule over oneself, svarajya, becomes rule over the world, samrajya. Salvation is sarvatma-bhava.1 When the mind assumes the form of the Supreme through the power of meditation we have samprajhata-samadhi, when the individual is aware that his consciousness has assumed the nature of Brahman P But when all consciousness of external objects in the waking state due to the functioning of the senses, of internal objects in the dream state due to the functioning of mind, or of the unmanifested in the state of dreamless sleep is absent, we have a-samprajhata-samadhi. 3 While in the former our awareness is of God, in the latter it is of the Absolute. There are passages'* which suggest that the released self retains its own form freed from the imperfections of the empirical ego and' untouched by worldly pleasure and pain. 5 Yet other pas¬ sages affirm the presence of such qualities. They cannot there¬ fore be incompatible with pure intelligence. Such is the view of Badara.yafia-6 The liberated self’s desires are fulfilled by its mere will. 7 The self is spoken of as sinless and one with the highest Person. Non-separation or avibhaga from Brahman is Referring to the desire of Eckhart to be the one, undivided, eternal, imperishable Godhead which is wholly being, wholly spirit, wholly joy, Rudolf Otto observes, ‘this differs fundamentally and essentially from the simpler Christian conception of salvation to which it must always seem an extravagance, a Titanic pride and a transgression of the impos¬ sible limitations of the creature, a Faustian urge as we call it to-day.’ Mysticism: East and West, p. 181. 1 ‘This (universe) is myself who am all this, identity with all is his highest state, the self’s own natural, supreme state.’ aham evedarn sarvo'smiti manyate so yah sarvatma-bhavah, so’syatmanah paramo lokah, parama atma-bhavah svabhavikah. S.B. on B.U. IV. 3. 20. sarvaikatvam evasya rupam. IV. 3. 21. yat svarupam purnatvam para- matma-bhavam. V. 1. 1. 2 brahmakara-mano-vrtti-pravaho’hamkrtim vina samprajhata-samadhis syad dhyanabhyasa-prakarsatah Muktika U. II. 53. 3 prabha-sunyam manah-sunyam buddhi-sunyam cid-atmakam. atad-vyavrtti-rupo’ sau samadhir muni-bhdvitah. ibid. II. 54. 4 C.U. III. 14. 1 ; see also VII. 1. 5; VII. 2. 2; VII. 3. 1. 5 Though endowed with divine qualities Audulomi contends that the nature of the liberated self is pure intelligence and it cannot have the qualities which are dependent on limiting adjuncts. B.S. IV. 4. 6, upadhi-sambandhadhinatvat tesam na caitanyavat svarupatva-sambhavah. S.B. IV. 4-6. 6 B.S. IV. 4. 7. 7 B.S. IV. 4. 8. C.U. VIII. 2. 1. Introduction 125 suggested in many passages.1 Non-separation is not absolute identity. The liberated self has no other overlord, anyadhipatih.2 There are passages where the self is said to possess adjuncts, which make for individuality and others where these are denied. Badarayana reconciles the two views by affirming that the assumption or non-assumption of individual form is entirely a matter of option for the released soul. 3 It can, if it so chooses, enter into many bodies created by its own will even as the flame of a lamp can convert itself into several flames. 4 In the Aitar ey a Ar any aka it is said that Vamadeva ascended from this world and attained immortality in yonder world of heaven. 5 The Kausitaki Upanisad gives us an account of the world of Brahma with the Aparajita palace, the tree Ilya, the Salajya city and the sea Ara. The passages of the Upanisads which make out that the reward of enlightenment is heaven in one form or another have in mind co-residence with Brahma or Hiranya-garbhap The Brahma Sutra discusses the question whether those who go by the path of the gods reach the world of Hiranya-garbha Brahma or become one with Isvara. Badari holds that they reach the world of Hiranya-garbha, for only to his world is going possible. £amkara says, 'The created Brahma has a specific locality and so can be the goal of a journey but not the Supreme Brahman who is present everywhere and is the inner self of the travelling individual selves. ’7 When we reach brahma-loka, we continue to function there until the end of the process, when along with Brahma, we enter the Supreme Brahman. 8 Sarhkara thinks that all this refers to gradual > B.S. IV. 4. 4. S.B. IV. 4-6. * B.S. IV. 4-9. 3 B.S. IV. 4-12 . yada sasariratarh samkalpayati tada. sasariro bhavati , yada tu a-sariratam tada asarirah iti bhavah. S.B. IV. 4. 12. 4 B.S. IV. 4. 15. yatha pradipah ekah aneka-pradipa-bhavam apadyate vikara-sakti-yogat, evam ekah. api san muktdtmd aisvarya-yogat aneka- bhdvam apadya sarvani samkalpa-srstani sarirani avisaii. S.B. IV. 4. 15. 5 II. 5. «' See B.U. IV. 3. 15. C.U. VIII. 12. 3. 7 karya-brahmanah eva gantavyatvam upapadyate pradesavatvat, na tu parasmin brahmani tasya sarva-gatatvdt gantrnarh pratyagatmatvdc ca. S.B. IV. 3. 7. 8 See PraSna. V. 5. Cp. also: brahmand saha te sarve sampraple pratisahcare, parasyante krtatmdnah pr avis anti par am padam. When the dissolution of the world takes place the selves with their natures fulfilled enter the highest plane along with Brahma. 126 The Principal Upanisads release, krama-mukti.1 Jaimini holds that the liberated souls enter the highest Brahman ? Badarayana is of the view that those who meditate on symbols go to the world of the symbols and not to the world of Brahma. Even as we have the fourfold nature of the Supreme, the liberated individual has different aspects of utter peace, pure energy, devotion to the Cosmic Spirit and participation in the world. He looks at the world and is lost in it, as it is a perpetual striving to raise itself above itself.3 When we refer to Absolute Brahman, we emphasise the illumined quiescence, the non-objective consciousness in which there is a total extinction of sorrow and evil, the pure bliss infinitely surpassing all human joys, far exceeding the power of man to conceive. This very insight makes the self one with the Supreme and all existences. Only we are no more bound to them in a false relation. In our transfigured consciousness where our egoistic individuality is absent, we are not divided from others but feel one with them. Our real self is no more the individual, mental being, but is one with the Self behind the mental forms of all other selves. Our body, life, mind are no more binding, but become the transparent vehicle of our divine consciousness. When that end is reached we are a true becoming of the Divine, a free movement of the Universal Spirit. Our body, life and mind, we feel, are one with the cosmic body, life and mind. 4 Our spirit fills the whole world. By knowing the eternal we understand the true nature of God, the world and the individual. Spiritual wisdom ( vidyd ) does not abolish the world, but removes our ignorance ( avidyd ) of it. When we rise to our true being, the selfish ego falls away from us and the true integral 1 S.B. IV. 3. 11. 2 B.S. IV. 3. 12-14. 3 Communing in this sort through earth and heaven With every form of creature, as it looked Towards the Uncreated with a countenance Of adoration, with an eye of love. Wordsworth. 4 Cp. Traherne: ‘You never enjoy the world aright till the sea itself floweth in your veins, till you are clothed with the heavens and crowned with the stars; and perceive yourself to be the sole heir of the whole world, and more than so, because men are in it who are everyone sole heirs as well as you. . . Introduction 127 self takes possession of us. We continue to live and act in the world, though with a different outlook. The world also continues, though it is no more alien to us. To live permanently in this new consciousness is to live in eternity. Possessing the immortality of non-birth, the redeemed self still assumes, by free volition an individual form in the mani¬ fested world. Birth is a becoming of the Supreme in the cosmic being. This becoming is not inconsistent with Being. It becomes a means and not an obstacle to the enjoyment of life eternal. To be released from the chain of birth and death is not to flee from the world of becoming. Bondage does not consist in the assumption of birth or individuality, but in the persistence of the ignorant sense of the separate, selfish ego. It is not the embodiment that creates the bondage but the frame of mind. To the free spirit life has no terrors. He wishes to conquer life for God. He uses the world as the mould and condition for the manifestation of his spiritual freedom. He may assume birth for the purpose of helping the world.1 There will be individualisa¬ tion without an ego-sense. The play of the individual conscious¬ ness can take many forms, assume many aspects and poises. All through, however, he lives in the truth of the cosmic play with no delusion, released from ego, in full control of the manifested being. The individual soul is eternal. It endures throughout the cosmic process. It commences at birth as the inheritor of the previous person and survives physical death in an altered form. For the self that has realised perfection the body ceases to be a burden. He lives in the flesh but not after the flesh. The individual is an aspect of the Transcendent in the universe and when liberated from all limitations, he acts with his centre in the Supreme. The inner peace is manifested in the joyous freedom of outer activity. He will be at work in the world though he cannot wish to do any evil.1 He can do any action, for he does it disinterestedly.3 The desires of those whose thoughts are fixed on the Supreme do not bind. 4 The freed soul 1 lokanugraha evaiko hetus te janma-karmanoh. Kalidasa: Raghu-vamsa X. 31. ‘God so loved the world that he gave.’ John: III. 16. 2 B.U. IV. 4. 23. 3 lia. 2. na mayy avesita-dhiyam kamah kdmaya kalpait. 128 The Principal Upanisads does not aim at the improvement of humanity, but his life itself is a service. His renunciation has become the natural consequence of his wisdom. The Chandogya Upanisad dis¬ tinguishes desires that bind from the desires that liberate, and speaks of the Supreme Self as desiring and purposing truth.1 Samkara argues that the co-existence of karma or work, in¬ volving, as it does, the distinction of doer and the thing done, with the knowledge of the identity of the individual self with the Supreme, which negatives all such distinctions, is incon¬ ceivable.2 It is only self-centred action that becomes impossible. The liberated individual becomes active in God. God is born in us, i.e. becomes active in us, when all powers of the soul, which hitherto have been bound and imprisoned, become liberated and set free. ‘For we are his offspring. ’3 God becomes the centre of the free man’s life so that love is radiated and good works spring forth spontaneously. He is as unconscious of the power of his life as life itself, which springs, blossoms and puts forth its life’s work in a free outpouring with no reflection on the why or the wherefore. He lives out of his own depths, and life wells up out of itself. In a sense, he is not the doer. He has become one with the Universal Self, possessed by the Trans¬ cendent; he is udasina or unattached. The Universal Self has taken sovereign possession of the individual soul. When the individual soul ascends into the silence it becomes’ vast, tran¬ quil, actionless. It observes the actions of prakrti without taking part in them. There is no personal factor, and therefore there is no bondage. Those who have attained life eternal live and wander about 1 satyak-amah, satya-amkalpah. VIII. i. 5. 6. ‘This is life eternal, that they might know thee, the only true God.’ Richard of St. Victor says: ‘The soul utterly puts off itself (i.e. its self-centred desires) and puts on divine love ; and being conformed to that beauty which it has beheld, it utterly passes into that other glory.’ 2 Introduction to Kena. 3 ‘I do nothing of myself’ (John VIII. 18). ‘Not what I will but what thou wilt’ (Mark XIV. 36). Bcehme said: ‘Thou shalt do nothing but forsake thy own will, viz. that which thou callest “I” or “thyself.” By which means all thy evil properties will grow weak, faint and ready to die ; and then thou wilt sink down again into that one thing, from which thou art originally sprung.’ Discourse between Two Souls. Introduction 129 in the world, to all appearance, like ordinary mortals. They wear no special signs. Only their activities are centred in the highest being and are completely under their control, which is not so for those who live in the world of samsara. They are tolerant, sympathetic and respectful to the unliberated who are struggling with unsatisfied minds to diminish the evil and imperfection in the world. These are helped by the seers who accept the conventions with the idea of refining them. They live and suffer and rejoice and die as other mortals do, but they have no doubt in their minds, no fear in their hearts. For the liberated soul, samsara and moksa or nirvana as the Buddhists call it, time and eternity, the phenomenal and the real, are one. Though the liberated soul lives in the world of becoming, he lives with his consciousness centred in the Divine ground of all being. As a matter of fact, his consciousness, because it is centred in God, is intensified, and so his life in the world is more vital. Holy calm, supreme self-mastery and righteous action charac¬ terise the lives of saints. They become a light, a power of the Truth to which they have struggled and attained, and help the development of others.1 They will be engaged in the work of the world,2 sustained by their rare vision, until the struggle with evil and imperfection is altogether overcome and the world is restored to spirit. Whether after liberation one takes an active interest in the world or renounces it is a matter of temperament. Yajnavalkya chooses to retire to the forest, while Janaka rules a state. Whatever they do, they help those like us who are lost in the world of sorrow and suffering. Though embodiment or dis¬ embodiment makes no difference to the liberated souls, as they are filled with compassion, they take up the burden of the world. According to Viveka-cudamani , ‘Themselves having crossed over, they remain out of compassion for men and in 1 Aryadeva in his Citta-visuddhi-prakarana says that the great souls who have won the tierce battle of life attempt to save others : mahd-sattvo maho-payah sthira-buddhir atantritah jitva dustara-samgramam idrayed aparan api. 1 For Kabir the true saint is one 'who requireth thee not to close the doors, to hold the breath, and to renounce the world . . . who teacheth thee to be still amidst all thine activities.’ 130 The Principal Upanisads order to help them also to make the crossing.’1 Until all people are redeemed, the liberated work in the world assuming indi¬ vidual forms which are the vestures of spiritual life. Spirit and material existence, dnanda and anna, are the highest and lowest rungs of a continuous series. There is a link between the two. Even as the eternal Divine is able to hold the whole universe within itself while remaining pure spirit, the soul that is one with the Eternal possesses the same poise, with reference to the indi¬ vidual setting. It is no more ignorantly immersed in the mutable creation. It exists consciously in its true being while using the psycho-physical apparatus, which it does not any more mistake for its true being. While the liberated retain the con¬ sciousness of the transcending, self-existent, timeless, they identify their being with the Infinite God in whom all existences dwell. Again and again, the Upanisads stress that we should see all existences in the Self and the Self in all existences. Even as the Supreme is all these existences, we also should acquire the right relation to the world. Perfect fulfilment of our indi¬ viduality means the perfect fulfilment of our relations with the world and the other individuals. We are called upon to over¬ come not only our separate egoistic existence but also our life in a paradise of self-absorbed bliss. The perfected soul cannot look with indifference on the sufferings of the imperfect, for they are also his own self. He would work to lift them into freedom. It is not now a function of altruism but is the life divine, the integral way. He will work until all beings in the manifested world are fulfilled. The liberated individuals are released from their individuality at the close of creation. Brahma-loka is the widest possible integration of cosmic experience, the farthest limit of manifested being. Brahma is the soul that ensouls this great dwelling. He is the true life of every being. He endures during the whole period of the cosmos. Beyond it there is nothing in the manifested world. It is not 1 According to Vyasa’s Yoga Bhasya (1. 24), God is permanently associated with iuddhantah-karana. If God who is the eternally free can have an inner organ, the freed men can also have it. Cp. Chuang Tzu: ‘The sages of old first got Tao for themselves, then got it for others. ’ Introduction 131 the eternal beyond the empirical. It is the farthest limit of manifestation. When the world receives its consummation, when it is delivered from time to eternity, then there is the flight of the alone to the Alone. The plan of God for the world, which was before creation is carried out, for He is the beginning and the end of the world.1 The Cosmic Lord has his exteriorised existence and his interior life. When he turns outward the cosmos is evolved; when he turns his attention inward, the cosmos retreats into latency and the manifested world ter¬ minates. When the world is redeemed, the Supreme Lord becomes the Absolute One, alone, and knows nothing else. In the 'Bralima-loka the liberated individuals present to each other as one. They are manifold in the cosmic process. Their consciousness of the Supreme which is lodged in the buddhi is one and not divided among the bodily forms. This identical consciousness is associated with different bodies. This mani¬ foldness does not take away from the unity of the divine being. Until the final return of the whole universe into the Abso¬ lute, until the purpose of God before the creation is carried out, the individuals, freed from bondage to matter, will retain their distinctiveness without being sundered by boundaries. When the two poles of being are reconciled, when all individuals rise above the plane of quality, with its ego sense, struggling aspiration and imperfect love, the world lapses into the Absolute.2 XIX RELIGION The Upanisads use the inherited forms of religious worship as means for the realisation of the Supreme. The Vedic mantras are addressed to various powers, symbolic of important aspects, of the Supreme Reality. They teach the religion of sraddha, 1 Cp. The Cosmic Christ speaking through Jesus, ‘I am the Alpha and the Omega, the first and the last; for what was first comes at last and the last is the first.’ 2 In another place I have said that the universe is not an illusion utterly devoid of reality but the working out of a possibility of the Divine which is infinite possibility. This world of ours is not the only possibility and other possibilities will unfold themselves when this is worked out. An Idealist View of Lite, Fourth Impression, 1951, p. 343. 132 The Principal Upanisads faith and upasana, worship. The Brahmanas deal with rites, and by their performance we are said to gain our ends. Both these methods are taken up by the Upanisads and reinterpreted. While the Upanisads recognise that deliverance is the supreme end of life, they are aware that many are not ready for the supreme sacrifice, the dying to their ego. They need some preparation for it. They ask for emotional satisfactions, and for their sake devotional and ritualistic practices are tolerated. They are not useless, for they lead us on by the upward path by directing our minds and hearts to the reality of the Eternal Being and gradually take us out of ourselves into the true religion of the spirit.1 Till the goal is reached, the law of Karma works, and we get the rewards for our worship and piety according to the intensity of our faith and devotion. The different forms of sraddha or faith, upasana or worship, and practices of yoga are treated as means to the supreme end of self-knowledge or atma-darsana, which is at once a union with the one transcendent Being beyond all the worlds and a union with all beings in the world. Again and again the Upanisads speak of the God who is hidden, nihitam guhayam. God is not easily comprehended. There is a certain element of reserve in God as distinct from His revelation. The reserve is there because man has to put forth effort to know the Divine. God does not wish to relieve us of our responsibility. As His purpose is the development of free human personalities, He does not disclose himself to us easily and openly. He remains shrouded in mystery, and yields only when our total self yearns for God.2 1 A second century Christian apologist said: ‘Among us you will find uneducated persons and artisans and old women, who, if they are unable in words to prove the benefit of our doctrine, yet by their deeds exhibit the benefit arising from their persuasion of its truth; they do not rehearse speeches but exhibit good works; when struck they do not strike again; when robbed they do not go to law ; they give to those that ask of them, and love their neighbours as themselves.’ Quoted in Cambridge Review. February 14, 1948, p. 348. 1 'O Rama, the Supreme is pleased with him who is ever endowed with non-violence, truthfulness, compassion and kindness to all creatures.’ ahmsa satya-vacanam daya bhiitesv anugrahah, yasyaildni sada rama, tasya tusyati kesavah. Visnu-dharmottara I. 38. Introduction 133 Three stages are mentioned as preparatory to God-vision (brahma-sdksdtkdra) , sravana or hearing, manana or reflection, and nididhyasana or contemplation. The first step is to learn what has been thought and said about the subject from teachers. We should listen to them with sraddha or faith.1 Faith is an act of will, a yearning of the heart rather than an intellectual disposi¬ tion. It is faith in the existence of the beyond, astikya-buddhi as Samkara calls it.2 We should have faith in the integrity of the seers whose selflessness has enabled them to know the nature of Ultimate Reality by direct acquaintance. The propositions they have formulated from out of their personal experience give us knowledge by description, as we do not yet have direct vision of the truth. Yet the knowledge we acquire by hearsay or report is not unverifiable. The truth of the Vedic propositions can be verified by us, if we are prepared to fulfil the necessary conditions. In the second stage of manana or reflection we attempt to form clear ideas by the logical processes of inference, analogy, etc. So long as faith is firm, the need for philosophy is not felt. With the decline of faith, the spirit of inquiry increases. Un¬ questioning belief in the inherent power of knowledge underlies the whole intellectual fabric of the Upanisads. The truth of the Vedic propositions can, however, be inferred by us by logical processes. Hearing of the scriptures is not devoid of intellectual content. He who hears understands up to a point. But when he reflects on what he hears, he adds to faith a knowledge which increases faith. There is great insistence on the need for logical inquiry. 3 Without it faith will degenerate into credulity. Without the material supplied by faith, logical reason may become mere speculation. While the scriptures declare the truth by enunciation, philosophy establishes it by argument. ^arhkara says, ‘When the two, scripture and reasoning, 1 guru-vedanta-vakyesu visvdsah. 2 S. on Katha I. 1. 2. 3 Wisdom cannot be attained by any means other than inquiry. nolpadyate vina jnanam vicar enany asadhanaih . S. Vasistha says: 'The word even of a child, if it is reasonable, should be accepted. All else should be rejected even if it be said by the Creator.’ yukii-yuktam apadeyam vacanam balakad api. any at trnam iva lyajyam apy uktam padma-janmand. 134 The Principal Upanisads demonstrate the unity of the self it is seen clearly as a bael fruit in the palm of one’s hand.’1 There are many for whom the Supreme is not an immediately experienced fact; nor are they willing to accept its validity on the authority of the scriptures. For them logical arguments are necessary. The distinction between iruti, what is heard, and smrti, what is remembered, between direct experience and traditional interpretation, is based on the distinction between sravana and manana. The deposit of experience is not the same as the conclusions of theology. The primary data are the sruti : they are experiential; the formulated conclusions are secondary interpretations. The one represents the evidence, the other records a doctrine. When there is a dispute between the two we get back to the evidence. It is always open to review the evi¬ dence afresh. The doctrinal statements are conditioned by the historical situations in which they are produced. We must be able to get behind the propositions to the events they describe, stand in the tension between the data and the interpretations, if we are to understand the significance of the doctrines. The defect of all scholasticism, Indian or European, is that it tends to regard itself as a cold, bloodless logic which moves from one position to another with a remorseless rigour. Life is the master of thought and not thought of life. Logical knowledge acquired by a study of the scriptures and reflection on their teaching is only indirect knowledge. It is not a direct grasp of reality. Thought must pass into realisa¬ tion. The ideas of the Upanisads should be imaginatively and inwardly apprehended. They should be allowed to sink deep and simmer before they are re-created in life. Nididhyasana is the process by which intellectual consciousness is transformed into a vital one. We give up the pride of learning and concentrate on the truth.2 Faith becomes 1 agamopapatll hyatmaikatva-prakdsanaya pravrtte saknutah karatala- gata-bilvam iva darsayitum. §>. on B.U. III. i. i. 1 vihdya sarva-sdstrdni yat satyarn tad upasyatam. Uttara Gita. Even if we study the Vedic texts and all the scriptures we cannot know the truth of reality if we are the victims of intellectual pride. adhltya caturo vedan sarva-sastrany anekasah brahma-taltvam na jdnanti darpopahata-cetasah. Muktikd U. II. 65. Introduction 135 reality in us by the steady concentration of mind on the real.1 Nididhyasana or contemplation is different from upasana or worship. Worship is an aid to contemplation, though it is not itself contemplation. In worship there is the distinction between the worshipping self and the worshipped object, but in con¬ templation this distinction is held in suspense. There is a still¬ ness, a calm, in which the soul lays itself open to the Divine. Intellect, becomes like a calm sea without a ripple on its surface. Meditation is not argument. It is just holding oneself steadily in front of the truth.2 The whole energy of the mind is centred on the object to the exclusion of all else. We let the full flavour of the idea meditated on expand in the mind. Even upasana is defined as the continued flow of an identical current of thought. 3 It is also of the nature of meditation. 4 We can practise meditation in any direction, place or time in which we can concentrate our mind. 5 Here the process of abstraction, isolating the self from the objective, is employed. Concentration, is the condition of prayer. More than condition it is itself prayer In prayer we must dismiss all distracting ideas, disturbing influ¬ ences and retire within oneself. We are asked to retire to a field or a forest where the world and its noise are out of sight and far away, where the sun and the sky, the earth and the water all speak the same language, reminding the seeker that he is here to develop like the things that grow all around him. In all the three stages, a teacher may be found useful. Only V. darvl paka-rasam yatha. Cp. also Bunyan: Seest thou a man wise in his own eyes. There is more hope of a fool than of him. 1 nididhyasanam sad-ekartha-vrtti-pravciham. 1 In ancient Greek thought, theory meant not hypothesis but con¬ templation, the act not of a speculator but of a spectator. It is not the result of investigation as that of the process of investigating, the beholding itself. Theory provides the necessary basis for effective realisation. The Greek usage brings out that no realisation can be attempted without an adequate theoretical preparation. 3 samana-pratyaya-pravaha-karanam upasanam. S.B. IV. 1, 7. 4 dhyana-rupa. S.B. IV. 1. 8. 5 yatra diii dese kale va sadhakasya ekagrata bhavali tatra eva upaslta. S B. IV. 1. 11. 136 The Principal Upanisads those who act in the right way are th e deary as.1 fsamkarananda distinguishes three kinds of disciples. He who understands what is taught along with the proof, when he hears only once, is the good pupil ; he who understands it only after hearing many times and after giving himself and his teacher much trouble is the bad pupil. He who understands what the teacher says but cannot control his own mind, he is the middling. The last are to be led to firm conviction by various means.2 The truth can be taught only up to a point. It has to be assimilated by personal effort, by self-discipline. Yoga is a term that signifies the method of concentrations by which we attain to unity with the Eternal. 4 The practice of yoga is mentioned in the Upanisads. In the Katha we are asked to suppress speech and mind, merge the latter in the knowledge self, that in the great self, that in the tranquil self, the Absolute. The highest stage is attained when the five senses, mind and intellect are at rest. 5 The Svetasvatara Upanisad gives detailed directions on 1 svayarn dcarate yas tu acaryas so’bhidhiyate. Cp. Chaucer’s poor parson of a town: This noble ensample to his sheep he yaf That first he wroghte, and afterwards he taughte. The Bhagavata says: ‘The seeker of the highest truth and supreme good should seek guidance from a teacher who has mastered the Vedic texts and realised the self. tasmad gururn prapadyeta jijnasuh Sreya uttamam sabde pare ca nisndtarh brahmany upasamasrayam. XI. 3. 21. 2 yah sakrd-uktarh sopapattikarh grhnati sa uttamah, yas tu anekaia ucyamanam atmanam gururn ca sarhklesya grhnati sa mandah, yas tu guruktarh grhnan sva-cittarh niroddhum a-iaktah sa madhyamah, sa tu gurunoktasya vdnyasya va upadesena citta-dhairyam vividhair vaidikair up ay air netavyah. On K.U. II. 1. 3 jnanam yogatmakam viddhi. Know that knowledge has yoga for its essence. 4 aikyarh jivatmanor ahur yogam yoga-viiaradah. Devi Bhagavata. 5 Cp. with this the Confucian fasting of the heart. 'May I ask,’ said Yen Hui, ‘in what consists the fasting of the heart?’ ‘Cultivate unity,’ replied Confucius. ‘You do, your hearing, not with your ears, but with your mind ; not with your mind, but with your very soul. But let the hearing stop with the ears. Let the working of the mind stop with itself. Then the soul will be a negative existence, passively responsive to externals. In such a negative existence, only1 Tao can abide. And that negative state is the fasting of the heart.' ‘Then,’ said Yen Hui, ‘the reason I could not get the use of this method is my own individuality. If I could get the use of it, my individuality Introduction 137 the practice of yoga.1 When the awakening takes place scripture ceases to be authoritative,’2 sruter apy abhavah prabodhe.'i In the Vedas we have vivid belief in powerful gods who are not mere abstractions. Adoration of personal gods, along with a sense of dependence on and trust in them, which is a marked tendency in the religion of the Veda, becomes prominent in the Katha and the Svetasvatara Upanisads. The Katha Upanisad makes out that saving knowledge is not a matter of learning but is revealed to the fortunate man by the highest Reality itself. Even the doctrine of predestination is suggested. Unfortunately different aspects have been exclusively emphasised so as to give rise to the impression that the Upani¬ sads do not give us any single coherent view. It is suggested that in the Upanisads the true doctrine is that the Real, the thing-in- itself, is empty of content and all positive views are deviations from it caused by the inability of man to remain at the high level of abstract thought, postulated by the distinction between the thing-in-itself and the appearance and the natural tendency to apply empirical categories to the thing-in-itself. The absolu¬ tists and theistic views of the Upanisads are not exclusive of each other, ^arhkara and Ramanuja emphasise different aspects of the teaching of the Upanisads. Upasana or worship is the basis of the doctrine of bhakti or devotion. As Brahman is not described in the early Upanisads in sufficiently personal terms, the later ones like the Katha and the Svetasvatara look upon the Supreme as personal God who bestows grace. Devotion to the personal God is recommended as a means for attaining spiritual enlightenment. 4 would have gone. Is this what you mean by the negative state?' ‘Exactly so,’ replied the Master. 1 II. See also Maitri VI. 18-27. Appaya Diksita in his Yoga Darpana asks us to concentrate on the self-shining self between the two brows, listen to the text ‘That art thou,' conceive oneself as absorbed in it and practise meditation. pratyag atmanam alokya bhruvor madhye svayam-prabham srutvd tat-tvam-asity aikyarn matvasmiti tad abhyaset. , 92. 2 S.B. IV. 1. 3. 3 g. on B.U. VI. 1. 4 S.U. VI. 21 and 23. Images, pilgrimages, ceremonies are all acces¬ sories to devotion. The Bhagavata asks us to love the Supreme with all our being, ‘Lord 138 The Principal Upanisads The Upanisads give us different modes of devotional exer¬ cises, by which we are trained to fix our minds on a single object. Gradually we get prepared for the contemplation of absolute truth.1 The prevalent theistic creeds were assimilated to the teaching of the Upanisads. The later sectarian Upanisads identify the Supreme with Visnu, £iva or £akti, which are regarded as different phases of the One Reality. The Supreme is conceived as a person in relation to persons, and symbols taken from social life, lord, father, judge are employed. Sometimes dynamic symbols like the power of life, the spirit of truth, the glowing fire that penetrates and pervades are used. Symbols belong to an order of reality different from that of the Reality which they symbolise. They are used to make the truth intelligible, to make the unhearable audible. They are meant to be used as tangible supports for contemplation. They help us to reach awareness of the symbolised reality. Some of these symbols employed by religions are common. Fire and light are usually adopted to signify the Ultimate Reality. It means that the minds of people are formed similarly and experiences of people do not differ much from one part of the world to another. Even conceptions about the origin and nature of the world often agree, though they arise quite independently. The images are all framed to mediate between the Supreme Absolute and the finite intelligence. The individual is free to select for worship any form of the Supreme. This freedom of choice ista-devataradhana means that the different forms are all may our speech be engaged in recounting your qualities, our ears in hearing your stories, our hands in doing service for you, our mind in the remembrance of your feet, our head in bowing to this world which is your dwelling-place and our eyes in gazing at the saints who are your living images on earth. vani gundnukathane sravanau kathayam hastau ca karmasu manas tava padayor nah smrtyam iiras tava nivasa-jagat-praname drstih satarh darsane’ stu bhavat-tanunam. X. 10. 38. 1 Rabi’a, a woman mystic of the 8th century, says: ‘Oh my Lord, if I worship Thee from fear of Hell, burn me in hell; and if I worship Thee from hope of paradise, exclude me thence; but if I worship Thee for Thine own sake, then withhold not from me Thine eternal beauty.’ Introduction 139 included in the Supreme. The acceptance of one form does not mean the rejection of others. The Supreme is to be comprehended only by a supreme effort of consciousness. This knowledge cannot be expressed at the level of thought except through symbols. The symbols are not entirely subjective. The relativity of the symbols does not destroy either our capacity to discover the truth or our faith in the existence of objective reality. It is true that different objects appear differently from different points of view, but the validity of the different points of view need not be denied. Statements about reality are definitions of the relationship between those making them and the reality which they are describing. Symbols have a meaning, and this meaning is objective and shared. The bearers of the meaning may be psychological states, separate existences, not even identical in their qualita¬ tive content, but meanings can be studied and understood. The Upanisads do not speak to us of limited dogmas. The life of spirit is wider than any particular religious formulation. Religion deals with man’s seeking for the eternal, the sources of truth and joy, and particular formulations are but approxima¬ tions to the Unutterable. Our minds are not detached from the circumstances of time and place. Full truth can be known only by a mind of transcendent rationality. The conception and expression by men of the reality which is universal, can only be partial according to the diversities of race and character. As the Upanisads lay stress on spiritual experience and psychological discipline, they do not insist on any one set of dogmas, rites or codes. They are also aware that we may touch different aspects of the spiritual experience when we attempt to define it. We may use any symbols and methods which help to bring about a change of consciousness, a new birth.1 The one Supreme who dwells in us is conceived externally. ‘The vulgar look for their gods in water, men of wider know- 1 Gandhi included from Guru Govind Singh’s writings the following in his public prayers: isvara alia tere nama mandira masdija tere dhama sabko san-rnati de bhagavan O God, Uvara and Allah are Thy names; temples and mosques are Thy places of abode. Grant to all right understanding (of this). 140 The Principal Upanisads ledge in celestial bodies, the ignorant in (images made of) wood or stone but the wise see the Supreme in their own self.’1 ‘The yogins see the Supreme in the self, not in the images. The images are conceived for the sake of contemplation by the ignorant.’2 The soul of man is the home of God. God is in every one of us ready to help us though we generally ignore Him. 3 Whatever be the form we start with, we grow to the worship of the one Universal Spirit immanent in all. 4 The worship of the determinate form is recommended as a preparation for the apprehension of non-determined Reality.5 Narada Bhakti Sutra 1 apsu deva manusyanam, divi deva manisinam balanam kastha-losthesu buddhesv atmani devata 1 iivam atmani pasyanti pratimdsu na yoginah ajhdnam bhdvanarthdya pratimah parikalpitah. Darianopanisad ; see also Siva-dharmottara. The Bhagavata says that ‘fire is the god of the twiceborn, the (innermost) heart is the god of the wise, the image of the ignorant, for the wise. God is everywhere. agnirdevo dvijdtindm, hrdi devo manisinam pratimasv alpa-buddhinam, jnanindm sarvato harih. 3 ‘Though really companion and co-dweller, man does not understand the friendship of Him who dwells within the same body.* na yasya sakhyam puruso’vaiti sakhyuh sakha vasan samvasatah pure’ smin. Bhagavata. Pingala, the public woman, got disgusted with her life and said, ‘Casting aside this eternal lover who is near (in my own heart), is my beloved, gives me joy, gives me wealth, I foolishly seek another (from outside), who does not fulfil my desires, who gives me only sorrow, fear and blind infatuation and is petty.’ santarh samipe ramanam rati-pradam vitta-pradam nityam imam vihdya a-kamadam duhkha-bhayddhi-soka-moha-pradam tuccham aham bhaje’jha. Bhagavata XI. 8. 31. She resolved: ‘He is the friend, most beloved Lord and one’s own self to all embodied beings. I shall earn Him by offering myself to Him and play with Him as Goddess Laksmi does. suhrt presthatamo natha, atma cdyam saririnam tarn vikriydtmanaivaham rame’nena yatha rama. Bhagavata XI. 8. 35. 4 yasmin sarvam, yatah sarvam, yah sarvam, sarvatas ca yah. In whom is everything, from whom is everything, who is everything, who is everywhere. 5 Cp. Kalpataru I. 1. 20. nir-visesam param brahma sdksdt kartum anisvarah. ye mandas te'nukampyante sa-visesa-nirupanaih. Introduction 141 tells us that the true devotee becomes a fulfilled being, im¬ mortal and content.1 Even the released perform image worship by way of sport.2 There is a danger that the emotions of awe and reverence are likely to be treated as ends in themselves. They prepare for spirituality. 3 Devotion ultimately leads to the knowledge of one’s essential nature. 4 For Ramanuja bhakti is a type of knowledge. 5 Spiritual training begins with the external, with word and gesture in order to produce the answering spiritual content, but we should not stop at any stage short of life in God.6 There are those who regard the forms they worship as final, though the Upanisads make out that the Real has aspects of both Commenting on Brahma Sutra III. 3. 59, £. argues that each one is at liberty to choose the form of worship according to his liking and perform it. The direct union with the object of meditation is the result of each of these meditations. 1 yal labdhva pumdn siddho bhavati, amrto bhavati, trpto bhavati. 1 muktd api lllaya vigrahadikam krtvd bhajante. 3 Gopikas become one with the Supreme by fixing their minds on Him, by singing His songs, by doing His deeds. tan-manaskdh tad-alapah tad-vicestah tad-dtmikah. There is utter abandonment to God or prapatti. pati-sutanvaya bhratr-bandhavan ati vilarhghya te’nty acyutdgatah. The glory of meditation on the name of God is mentioned after l^he whole Bhagavata is related to Pariksit. patitah skhalitah artah ksutvdvdvivaso bruvan haraye nama ity uccair mucyate sarva-patakat. 4 sva-sva-rupanusandhanam bhaktir ity abhidhly ate: atma-tattvanusand- hdnam bhaktir ity apare jaguh. In Bhakti-martanda, bhakti is defined as that form of love in which when the lovers are together they are afraid of being separated and when they are not together they have a painful longing for union. a-drste darsanotkanthd, drste vislesa-bhiruta nadrstena na drstena bhavata labhyate sukham. 5 dhruvdnusmrti. 6 uttamo brahma-sad-bhavo, dhyana-bhavas tu madhyamah stutir jap o’dhamo bhdvo, bahih-puja adhamadhamah Mahanirvana Tantra XIV. 122. The highest form of worship is the realisation of the Supreme in all, the meditation of the Supreme is the middling state; prayers to and praises of him with the silent repetition of his name is the lowest and external worship is the lowest of all. Again: bala-kridanavat sarvarh rupa-namadi-kalpanam . ibid. XIV. 1 17. All the imagined names and forms are as playthings for the children. 142 The Principal Upanisads tranquil transcendence and cosmic universality. The advocates of bhakti look upon the worship of the personal God as the highest bliss,1 though those who regard the Absolute as super¬ personal declare that it is somewhat lower than the highest, that those who do not get beyond the stage of the worship of the Personal God, enter, on death, into a heavenly state of existence. This survival in the worlds of the blessed belongs to the process of time or samsara. It is not emancipation from time or timeless union with reality. Any form of worship which falls short of complete self- naughting will not take us to the unitive life. Faith, devotion, surrender are the means to it. Each individual has to achieve insight by his own effort after long and persistent practice.1 When the veil of intellectual knowledge, of avidya, is swept aside, a flood of light breaks upon the awakened soul and a vision of the Universal Self is achieved. This self is present, real and concrete even as a physical object is present to the physical eye. The Supreme is not so much an immanent God as an experi¬ enced God, felt as an inward principle of power and new being in life. When we rise in contemplation, when there is the vision of the Supreme which is entirely beyond the power of the soul to prepare for or bring about, we feel that it is wholly the opera- 1 Cp. Vedanta Desika. O Lord, if Thou art gracious, if I am (always) by Thy side, if there is in me pure devotion to Thee, if I am in the company of those who are Thy servants, then this samsara is itself salvation. tvam cet prasldasi tavasmi samlpatas cet tvayy asti bhaktir anagha kari-saila-natha samsrjyate yadi ca dasajanas tvadlyah samsara esa bhagavan apavarga eva. 1 Cp. St. Pqul: 'Work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to do of His good pleasure.’ Epistle to the Philippians II. 12-13. The seventeeth-century Platonist, Norris, writes: ‘The solitary and contemplative man sits as safe in his retirement as one of Homer’s heroes in a cloud, and has this only trouble from the follies and extrava¬ gances of men, that he pities them. I think it advisable for every man that has sense and thoughts enough to be his own companion (for certainly there is more required to qualify a man for his own company than for other men’s), to be as frequent in his retirements as he can, and to communicate as little with the world as is consistent with the duty of doing good, and the discharge of the common offices of humanity.’ Introduction 143 tion of God working on the soul by extraordinary grace. In a sense all life is from God, all prayer is made by the help of God’s grace, but the heights of contemplation which are scaled by few are attributed in a special degree to divine grace. After the vision the light may fade, darkness may afflict the soul, but the soul can never lose altogether what it has once seen. Our effort thereafter shall be to renew the experience, make it the constant centre of all our activities until the completely real is completely known. There are references to visions and auditions which sometimes accompany the soul’s ascent to God. They are really an em¬ barrassment to the aspiring soul. They distract its attention and sometimes tempt it to remain on the wayside without pressing forward to the goal. These visions and auditions are not an essential part of the religious intuition. These are symbols on the natural and historical plane of the mysteries of spiritual life. All objects in the natural world are reflections of the happenings in the spiritual world. The events of the life of spirit are reflected symbolically in the world of space, time and matter. The paradoxes of mystical language are resolved when they are taken over into vital consciousness. The mystery-filled figures of the Upanisads are abstractions to those who look upon them from outside. The Upanisads speak to us of different forms of genuine religious experience. Whether it is contempla¬ tion of the Absolute, or meditation on the Supreme Person or worship of the Cosmic Spirit, or absorption in the world of nature, they are all genuine forms, as they aim at the same ultimate conclusion of self-transcendence. Man must be sur¬ passed. There are different regions in the realm of spirit in which the consciousness of man freed from the finitude of self and enlarged finds fulfilment. In other religions, too, we have these varieties of mystic experience. There are some who wish to establish contact with God regarded strictly as a person, and live a life in ever com¬ plete accord with the divine will and at long last reach the most intimate union with God. There are others who wish to go beyond union to unity, a state of consciousness which is above subject-object relationship. Naturally the Upanisads do 144 The Principal Upanisads not adopt an attitude of dogmatism.1 This attitude of accept¬ ance of all forms of worship has been a persistent character of India’s religious life.2 The word of God is not bound by lan¬ guages in which it is spoken. 3 It is the one voice that is heard in all religions. We are heirs of a richer heritage than most of us are aware of. The life of the people of spirit, from the beginning until now, has a great deal to offer us. If we cut ourselves away from the rich treasury of wisdom about man’s aspirations on this earth which is available to us from our own past, or if we are satisfied 1 St. Paul’s remarkable words that all nations ‘seek the Lord if haply they might feel after him and find him, though he be not far from everyone of us’ (Acts of the Apostles XVII. 27) indicate the right attitude. Eckhart: ‘He who seeks God under settled forms lays hold of the form, while missing the good concealed in it.’ 2 ‘The Supreme is pleased with him who listens to all discourses on dharmas, who worships all gods, who is free from jealousy and has subdued anger.’ srnute sarva-dharmams ca sarvan devan namasyati anasuyur jita-krodhas tasya tusyati keiavah. Visnu-dharmottara I. 58. Cp. the popular verse : At heart a Sakta, outwardly a Saiva and in gatherings a Vaisnava. antah iakto bahih saivo, sabha-madhye ca vaisyavah. As we use these symbols, we find that some are more adequate than others. Uddhava said ( Pandava Gita 17): vdsudevam parityajya yo’nyarh devam upasate trsito jdhnavi-tire kuparh vanchati durbhagah. That unfortunate one, who, rejecting Vasudeva, worships another god is like a thirsty person searching for a well on the bank of the Ganges, Bardosa writes of Krishnadeva Raya of Vijayanagar empire: ‘The King allows such freedom that any man may come and go and live according to his own creed without suffering any annoyance and without enquiring whether he is a Christian, Jew, Moor or Hindu.’ An Advanced History of India by R. C. Majumdar, H. C. Ray Chaudhuri and K. Datta (1946), p. 379. 3 Cp. Virgil’s passionate outburst: ‘Blessed is he who has won to the heart of the universe; he is beyond good and evil. But that is too much for ordinary humanity to attain; it is a very good second best to know the gods of the country, to live the life of the country.’ Georgies II. 490 ff. ‘If any born in barbarous nations, do what lieth in him, God will reveal to him that which is necessary to salvation either by inspiration or by sending him a teacher.’ St. Thomas Aquinas 2. Sent Dist 28 q, i, aq, ad 4* Introduction 145 with our own inadequate tradition and fail to seek for ourselves the gifts of other traditions, we will gravely misconceive the spirit of religion. Loyalty to our particular tradition means not only concord with the past but also freedom from the past. The living past should serve as a great inspiration and support for the future. Tradition is not a rigid, hidebound framework which cripples the life of spirit and requires us to revert to a period that is now past and beyond recall. It is not a memory of the past but a constant abiding of the living Spirit. It is a living stream of spiritual life. brhad-Aranyaka up an I sad The Brhad-aranyaka-Upanisad which is generally recognised to be the most important of the Upanisads forms part of the Satapatha Brdhmana. It consists of three Kandas or sections, the Madhu Kdnda which expounds the teaching of the basic identity of the individual and the Universal Self, the Yajhavalkya or the Muni Kdnda which provides a philosophical justification of the teaching and the Khila Kdnda, which deals with certain modes of worship and meditation, upasana, answering roughly to the three stages of religious life, sravana, hearing the upadesa or the teaching, manana, logical reflection, upapatti and nididhyasana or contemplative meditation. Of the two rescensions of the Satapatha Brdhmana, the Kdnva and the Madhyandina, £amkara follows the former, and the text adopted here is the same. \ I. I. I. Brhad-aranyaka Upanisad 149 CHAPTER I First Brahmana THE WORLD AS A SACRIFICIAL HORSE 1. aum. usa va asvasya medhyasya sir ah, suryas caksuh,yatah pranah, vyattam agnir vaisvanarah; samvatsara atmasvasya medhyasya, dyauh prstham, antariksam udaram, prthivi pajasyam, disah pdrsve, avantaradisah parsavah, rtavongani, masas cardhamasds ca parvani, ahoratrani pratisthah, naksa- -trany asthini, nabho mamsani; uvadhyam sikatah, sindhavo gudah, yakrc ca klomdmas ca parvatah, osadhayas ca vanaspatayas ca lomani. udyan purvardhah, nimlocah jaghanardhah, yad vijrmbhate tad vidyotate, yad vidhunute tat stanayati, yan mehati tad varsati; vag evasya vdk. 1. Aum, the dawn, verily, is the head of the sacrificial horse, the sun the eye, the wind the breath, the open mouth the V aisvanara fire; the year is the body of the sacrificial horse, the sky is the back, the atmosphere is the belly, the earth the hoof, the quarters the sides, the intermediate quarters the ribs, the seasons the limbs, the months and the half-months the joints, days and nights the feet, the stars the bones, the clouds the flesh; the food in the stomach is the sand, the rivers are the blood-vessels, the liver and the lungs are the mountains, the herbs and the trees are the hair. The rising (sun) is the forepart, the setting (sun) the hind part, when he yawns then it lightens, when he shakes himself, it thunders, when he urinates then it rains; voice, indeed, is his voice. The first chapter of the Upanisad is the third chapter of the Aranyaka. asvamedha: In this sacrifice a horse is let loose and a guard of three hundred follows his track. If any one hinders the horses’ progress, the guard will have to fight. When the horse completes a victorious circuit of the earth and returns to the capital, he is offered as a sacrifice and the king who performs the sacrifice assumes the title of sovereign, emperor. The horse sacrifice described at length in Satapatha Brahmana (XIII, 1-5) is given here a cosmic interpretation. It is used as a vehicle of religious truth. The idea of sacrifice as a means to account for creation goes back to the Purusa Sukta of the R.V. (X. 90. 129), where from each I. I. 2 150 The Principal Upanisads of the members of the primeval person, Purusa, some part of the world is made. asvasya medhyasya: of the sacrificial horse, medharhasya. S. v yattam: open mouth, vivftam mukham. S. atma: body, sarirarii catma. S. pajasyam: hoof, pddasyam, padasana-sthanam. See M.U. II. 1. 4. The earth is his footing. The supra-physical can be reached only when we have a firm hold of the physical. The thinkers of the Upanisads reach their conclusions by a study of the sensible fact, of the concrete realities of the physical world. parvani: joints, sandhayah. $. nabhah: clouds, nabhastha meghah- uvadhyam : half-digested food in the stomach, udarastham ardha- jirnam asanam. S. gudah: blood-vessels, nadyah. £. vijfmbhate: yawns, gatrani vinamayati, viksipa ti.§. vijrmbhanam mukha-vidaranam . vidhunute: shakes, gatrani kampayati. £. mehati: urinates, mutram karoti. S. 2. ahar va asvam purastan mahima nvajayata. tasya piirvc samudre yonih, ratrir enam pascan mahima nvajayata, tasyapare samudre yonih, etau va asvam mahimanav abhitah sambabhuvatuh hayo bhutva devan avahat, vaji gandharvan, arvasuran, asvo manusyan; samudra evasya bandhuh, samudro yonih. 2. The day, verily, arose for the horse as the vessel called mahiman appeared in front (of the horse). Its source is in the eastern sea. The night, verily, arose for the horse as the vessel called mahiman appeared behind (the horse). Its source is in the western sea. These two vessels, verily, arose on the two sides of the horse as the two sacrificial vessels. Becoming a steed he carried the gods, as a stallion the Gandharvas, as a runner the demons, as a horse men. The sea, indeed, is- his relative, the sea is his source. At the horse sacrifice, asva-medha, two vessels are placed one in front of and the other behind the horse, made of gold and silver, to hold the sacrificial libations. They are here interpreted cosmically as the eastern (Bay of Bengal) and the western (the Arabian sea). mahima: greatness, mahattvam. S. The two vessels are made of gold and silver. The gold vessel is the day because both are bright, dipti-samanydt\ the silver vessel is the night, both the words rajata and ratri begin with the same syllable ra. Silver and night may have a common nature if the night is a moonlit one, candrika-dhavalatva-samyat. I. 2. 2. Brhad-aranyaka Upanisad 15 1 The sea is taken by S as the Supreme Self : paramatma, samutpadya bhutani dravanty asminn iti vyutpattya parama-gambhtrasy esvarasya samudra-sabdatam aha. See A. Second Brahmana CREATION OF THE WORLD 1. naiveha kimcand.gr a asit. mytyunaivedam avrtam asit, asanayayd, asanaya hi mrtyuh; tan mano’ kuruta, atmanvi syam iti. so’rcann acarat, tasyarcata. apo’jayanta arcate vai me kam abhud iti ; tad evarkasya arkatvam; kam ha va asmai bhavati, ya evam etad arkasya arkatvam veda. 1. There was nothing whatsoever here in the beginning. By death indeed was this covered, or by hunger, for hunger is death. He created the mind, thinking ‘let me have a self’ (mind). Then he moved about, worshipping. From him, thus worshipping, water was produced. ‘Verily,’ he thought, ‘while I was worshipping water appeared, therefore water is called arka (fire). Water surely comes to one who thus knows the reason why water is called arka (fire).’ All this was non-being covered by death who is Hiranya-garbha. By his thought the universe is produced. Death is Hiranya-garbha. It is the matter with which he interacts. It is tamas or darkness which is represented as his body: cp. Subala U. yasyavyaktarh sarlram yasyaksaram sarlrarh, yasya mrtyus sariram esa sarva-bhutantaratma apahata-pdpma divyo devah eko narayanah. Hiranya-garbha is tamas sarlraka-paramatma, the Supreme Self with the body of darkness. He thought, ‘let me have a self,’ i.e. let me develop a world of conscious and unconscious objects: cetanacetana-prapanca-sarirakas-syam iti sarhkalpa manah kftavdn. R. kam: water or happiness, kam udakam sukham va. S. 2. apo va arkah. tad yad apam sara asit, tat samahanyata, sa prthivy abhavat, tasyam asramyat. tasya srantasya taptasya tejo raso niravartatagnih. 2. Water, verily, is arka. That which was the froth of the water became solidified; that became the earth. On it he rested. From him thus rested and heated (from the practice of aus¬ terity) his essence of brightness came forth (as) fire. 152 The Principal Upanisads I. 2. 5. After the production of the earth Praja-pati rested : sarvo hi lokah karyarh krtva sramyati, prajapates ca tan mahat karyam yat prthivi- sargah. §. tejo-rasah: essence of brightness, tejas-sara-bhutah. R. 3. sa tredhatmanam vyakuruta, adityam tytiyam, vayurii trtlyam, sa esa pranas trcdha vihitah. tasya praci dik sirah, asau casau cairmau; atha asya pratici dik puccham, asau cdsau ca sakthyau; daksina codici ca parsve, dyauh prstham, antariksam udaram, iyain urah, sa eso’psu pratisthitah, yatra kva caiti tad eva pratitisthaty evam vidvdn. 3. He divided himself threefold (fire is one-third), the sun one-third and the air one-third. He also is life divided threefold, the eastern direction is his head and his arms are that and that (the left and the right sides). Likewise the western direction is his tail and his two hip-bones are that and that. The southern and the northern directions are his sides. The sky is the back, the atmosphere the belly. This (earth) is the chest. Thus he stands firm in the waters. He who knows this stands firrp wherever he goes. pratitisthati: stands firm, or obtains a resting-place, sthitim labhate. $>. 4. so’ kamayata, dvitiyo ma atma jayeteti, sa manasa vacam mithunam samabhavad asandya mrtyuh, tad yad reta asit, sa samvatsaro ’bhavat; na ha purd tatah samvatsara asa. tam etavantam kalam abhibhah. yavdn samvatsarah , tam etavatah, kalasya parastad asrjata; tam jdtam abhivyadadat sa bhan akarot saiva vdg abhavat. 4. He desired, let a second self (body or form) be born of me. He, hunger or death, brought about the union of speech by mind. What was the seed there became the year. Previous to that there was no year. He reared him for as long as a year and after that time he sent him forth. When he was born he (Death) opened his mouth (to devour him). He (the babe) cried, bhan. That, indeed, became speech. Life is the result of previous knowledge and conduct, reto bijam jndna-karma-rupam janmantara-krtam. S. 5. sa aiksata: yadi va imam abhimamsye, kaniyo’nnam karisya iti: sa taya vaca tenatmancdam sarvam asrjata yad idam kirk ca, rco yajumsi samani chanddmsi yajhan prajah pasun. sa yad yad evdsrjata, tat tad attum adhriyata; sarvam vd attiti tad I. 2. 7. Brhad-aranyaka Upanisad 153 aditer adititvam, sarvasyaitasyatta bhavati, sarvam asyannam bhavati, ya evam etad aditer adititvam veda. 5. He thought, ‘If I kill him I shall make very little food.’ With that speech, with that self he brought forth all this whatsoever exists here, (the hymns of) the Rg Veda, (the formulas of) the Yajur Veda and (the chants of) the Sama Veda, the metres, the sacrifices, men and cattle. Whatever he brought forth that he resolved to eat. Verily, because he eats every¬ thing, therefore the aditi- nature of Aditi (i.e. Aditi is so called). He who knows thus the aditi- nature of Aditi becomes an eater of everything here, and everything becomes food for him. aiksata: thought, acintayat. R. In the previous passage, it is said that Death brought forth, by the union of speech and mind, year &c; here it is said that he again brought forth Vedas &c. S. explains that while the previous union was of an unmanifested character, avyakta, the present one is manifested, bahya. $>. quotes R.V. (I. 59. 10) ‘Aditi is the sky, Aditi is the atmosphere, Aditi is the mother, she is the father.’ 6. so’kamayata, bhuyasa yajnena bhuyo yajeyeti; so’sramyat, sa tapo’tapyata: tasya srantasya taptasya yaso viryam ud- akramat. prana vai yaso viryam; tat pranesutkrantesu sariram svayitum adhriyata, tasya sarira eva mana asit. 6. He desired: ‘let me sacrifice again with a greater sacrifice.’ He rested himself, he practised austerity. While he was thus rested and heated, fame and vigour went forth. The vital breaths, verily, are fame and vigour. So when the vital breaths departed, his body began to swell, but the mind was set on the body, bhuyah: again, punar api. S. explains that Praja-pati had performed a horse sacrifice in his previous life and those thoughts were in his mind now. sa tapo’tapyata: He practised austerity, tapas is literally ‘burning.’ It is the glow caused by the concentration of mental energy. Through tapas is all creation effected. The ardour of mind, restrained and concentrated, has power over things. (See R.V. X. 190.) Slowly it is extended to cover the practice of austerities. To make ourselves pure metal we have to pass through fierce fires. We cannot be made anew unless we first become ashes. God strips us of everything that we possess that we may draw near to him. 7. so’ kdmayata, medhyam ma idam syat, dtmanvy anena syam 154 77ze Principal Upanisads I. 3. 1. Hi; tato’svah samabhavat, yad asvat, lan medhyam abhud iti tad evasva-medhasyasva-medhatvam; esa ha va asva-medharh veda, ya enam evarh veda. tam anavarudhyaivamanyata ; tarn sarhva- tsarasya parastad aimana alabhata: pasiin devatabhyah pratyau- hat. tasmat sarva-devatyam proksitam prajapatyam alabhante; esa ha va asva-medho ya esa tapati: tasya samvatsara atma, ayam agnir arkah, tasyeme loka atmanah ; tav etav arkasvamedhau. so punar ekaiva devata bhavati, mrtyur eva; apa punar-mrtyurh jayati, nainam mrtyurm apnoti; mrtyur asyatma bhavati, etasarh devatanam eko bhavati. 7. He desired, let this (body) of mine be fit for sacrifice and let me have a self (body) through this. Thereupon it became a horse, because it swelled, it has become fit for sacrifice (he thought). Therefore the horse-sacrifice came to be known as asva-medha. He who knows it thus, verily, knows the asva-medha. Letting it remain free, he reflected ; and at the end of a year he offered it to himself (sacrificed him for himself). He gave up the (other) animals to the divinities. Therefore (men, priests) offer to Praja-pati the sanctified (horse) dedicated to all the gods. Verily, that (sun) which gives forth heat is the horse- sacrifice. His body is the year. This (earthly) fire is the arka and these worlds are his bodies. So these are two, the sacrificial fire (arka) and the horse-sacrifice. Yet again they are one divinity, even death. He (who knows this) overcomes repeated death, death cannot get hold of him, death becomes his body, and he becomes one with these divinities. dtmanvl: becomes embodied, atmavan, sanravan. S. alabhata: offered, sacrificed it to himself, alambham krtavan. proksitam: sanctified, mantra-samskrtam. A. He overcomes death, assumes the body of death. He becomes superior to time. Third Brahmana THE SUPERIORITY OF BREATH AMONG THE BODILY FUNCTIONS 1. dvaya ha prajapatyah, devas casuras ca. tatah kanlyasa eva devah, jyayasa asurah, ta esu lokesv aspardhanta, te ha deva iicuh, hantdsuran yajha udgithenatyayameti. 1. There were two classes of the descendants of Praja-pati, I. 3. 2. Brhad-aranyaka Upanisad 155 the gods and the demons. Of these, the gods were the younger and the demons the elder ones. They were struggling with each other for (the mastery of) these worlds. The gods said, come, let us overcome the demons at the sacrifice through the udgltha. dvayah: two classes, dvi-prakarah. The gods and the demons refer to the organs, speech and the rest. They are inclined to sacred or worldly objects, to good or evil, then become divine or demoniac, sdstra-janita-jhana-karma-bhavitah dyotanat deva bhavanti, ta eva svabhavika-pratyaksanumana-janita- drsta-prayojana-karma-jndna-bhdvitd asurah. S. They become gods when they shine under the influence of thoughts and actions as taught by the scriptures. These very organs become demons when they are influenced by their natural thoughts and actions based (only) on perception and inference and directed to visible (secular) ends. It is a distinction of life, not of beings. $ also says that the gods were less numerous and less strong than the demons. aspardhanta: struggled with each other, vied with each other: paraspara-vijigisam krtavantah . Cp. Plato’s Sophist, where a stranger from southern Italy who has studied the Eleatic logic of Parmenides likens the philosophy of his own and earlier times to the mythical battle of the gods and the giants. ‘What we shall see is something like a battle of gods and giants going on between them over their quarrel about reality. One party is trying to drag everything down to earth, out of heaven and the unseen, literally grasping rocks and trees in their hands; for they lay hold upon every stock and stone and strenuously affirm that real existence belongs only to that which can be handled and offers resistance to the touch. They define reality as the same thing as body, and as soon as one of the opposite party asserts that anything without a body is real, they are utterly contemptuous and will not listen to another word. Accordingly their adversaries are very wary in defending their position somewhere in the heights of the unseen, maintaining with all their force that true reality consists in certain intelligible and bodiless forms. In the clash of argument they shatter and pulverise those bodies which their opponents wield, and what those others allege to be true reality they call, not real being, but a sort of moving process of becoming. On this issue an interminable battle is always going on between the two camps.’ E.T. by F. M. Cornford. See his Plato’s Theory of Knowledge (1935). The dispute between idealists and materialists is still with us. See C.U. VIII. 7-12. 2. te ha vacant ucuh, tvam na udgaya iti, tatheti: tebhyo vag udagayat. yo vaci bhogas tarn devebhya agayat, yat kalyanam 156 The Principal Upanisads I. 3. 5. vadati tad atmane; te vidur, anena vai na udgdtratyesya ntiti tam abhidrutya papmandvidhyan , sa yah sa papma yad evedam apratirupam vadati sa eva sa papma. 2. They said to speech, chant (the udgitha) for us; ‘So be it/ said speech and chanted for them. Whatever enjoyment there is in speech, it secured for the gods by chanting: that it spoke well was for itself. The demons knew, verily, by this chanter, they will overcome us. They rushed upon it and pierced it with evil. That evil which consists in speaking what is improper, that is that evil. 3. atha ha pranam ucuh, tv am na udgaya iti, tatheti: tebhyah prana udagayat. yah prane bhogas tam devebhya agayat, yat kalyanam jighrati tad atmane; te vidur anena vai naudgatr atye- syantiti. tam abhidrutya papmandvidhyan, sa yah sa papma yad evedam apratirupam jighrati sa eva sa papma. 3. Then they said to the life-breath, chant (the udgitha) for us. ‘So be it,’ said the life-breath and chanted for them. What¬ ever enjoyment there is in the life-breath, it secured for the gods by chanting ; that it smelt well was for itself. The demons knew, ‘verily, by this chanter, they will overcome us.’ They rushed upon it and pierced it with evil. That evil which consists in smelling what is improper, that is that evil. pranam: life-breath, here used for ghranam, the organ of smelling, the nose. 4. atha ha caksur ucuh, tvarh na udgaya iti, tatheti: tebhyas caksur udagayat. yas caksusi bhogas tam devebhya agayat, yat kalyanam pasyati tad atmane; te vidur anena vai na udgatratye- syantiti. tam abhidrutya papmandvidhyan, sa yah sa papma yad evedam apratirupam pasyati, sa eva sa papma. 4. Then they said to the eye: Chant (the udgitha ) for us. ‘So be it,’ said the eye and chanted for them. Whatever enjoy¬ ment there is in the eye it secured for the gods by chanting; that it saw well was for itself. The demons knew, ‘verily, by this chanter they will overcome us.’ They rushed upon it and pierced it with evil. That evil which consists in seeing what is improper, that is that evil. 5. atha ha srotram ucuh, tvarh na udgaya iti, tatheti: tebhyah srotram udagayat. yah srotre bhogas tarn devebhya agayat, yat kalyanam srnoti tad atmane; te vidur anena vai na udgatratye- I. 3. 7. Brhad-aranyaka Upanisad 157 syantiti. tam abhidrutya papmanavidhyan; sa yah sa papma yad evedarn apratirupam srnoti, sa eva sa papma. 5. Then they said to the ear: Chant (the udgltha) for us. ‘So be it,’ said the ear and chanted for them. Whatever enjoy¬ ment there is in the ear, it secured for the gods by chanting; that it heard well was for itself. The demons knew, ‘verily, by this chanter, they will overcome us.’ They rushed upon it and pierced it with evil. That evil which consists in hearing what is im¬ proper, that is that evil. 6. atha ha mana ucuh, tvam na udgdya iti, tatheti: tebhyo mana udagayat. yo manasi bhogas tam devebhya agayat, yat kalyanam samkalpayati tad' atmane; te vidur anena vai na udgatratye- syantlti. tam abhidrutya papmanavidhyan; sa yah sa papma yad evedarn apratirupam samkalpayati, sa eva sa papma; evam u khalv eta devatah papmabhir upasrjan, evam enah papmana- vidhyan. 6. Then they said to the mind: Chant (the udgltha) for us. ‘So be it,’ said the mind and chanted for them. Whatever enjoyment there is in the mind, it secured for the gods by chant¬ ing; that it thought well was for itself. The demons knew, ‘verily, by this chanter, they will overcome us.' They rushed upon it and pierced it with evil. That evil which consists in thinking what is improper, that is that evil. Likewise they also affected these (other) divinities with evil, they pierced them with evil. All these organs were found to be incapable of chanting the udgltha as they had contracted evil on account of their attachment to doing well (seeing well, hearing well or thinking well), for them¬ selves: kalyana-visaya-visesatma-sambandha-sanga-hetoh. S. 7. atha hemam asanyam pranam ucuh, tvam na udgdya iti, tatheti: tebhya esa prana udagayat; te vidur anena vai na udga- tratyesyantlti. tam abhidrutya papmanavitsan; sa yatha asmanam rtva losto vidhvamseta, evam, haiva vidhvarhsamand visvahco vinesuh, tato deva abhavan, parasurah; bhavaty atmana parasya dvisan bhratrvyo bhavati ya evam, veda. 7. Then they said to the vital breath in the mouth: ‘Chant (the udgltha ) for us.’ ‘So be it,’ said this breath and chanted for them. They (the demons) knew, ‘verily, by this chanter, they will overcome us.' They rushed upon him and desired to pierce him with evil. But as a clod of earth would be scattered by striking against a rock, even so they were scattered in all 158 The Principal Upanisads I. 3. 13. directions and perished. Therefore the gods became (increased) and the demons were crushed. He who knows this becomes his true self and the enemy who hates him is crushed. avitsan: desired to pierce him, vedhanam kartum istavantah. S. parah: crushed, parabhutah , vinatdh. S. 8. te hocuh, kva nu so’bhud yo na ittham asakteti, ayam asye’ntar iti, so’yasya ahgirasah, anganam hi rasah. 8. Then they said, what, pray, has become of him who struck to us then? Here he is within the mouth. He (the vital breath) is called Ayasya Ahgirasa (rasa) for he is the essence, of the limbs ( anga , members of the body). 9. sa va esa devata dur ndma, duram hy asya mrtyuh, duram ha va asman mrtyur bhavati ya evam veda. 9. That divinity, verily, is dur by name, because death is far (dura) from it. From him who knows this, death is far off. 10. sa va esa devataitdsam devatanam pdpmdnam mrtyum apa- hatya, yatrasam disam antah, tad gamayamcakara , tad asam papmano vinyadadhat, tasmdn na janam iyat, nantam iyat, net pdpmdnam mrtyum anvavayamti. 10. That divinity, verily, after having struck off the evil of these divinities, even death, made this go to where the end of the quarters is. There he set down their evils. Therefore one should not go to people (of that region), one should not go to the end (of the quarters), lest he meet there with evil, with death. 11. sa va esa devataitdsam devatanam pdpmdnam mrtyum apahatya athaina mrtyum atyavahat. 11. That divinity, verily, having struck off the evil, the death, of those divinities, next carried them beyond death. atha: next, tad-anantaram. 12. sa vai vacam eva prathamam atyavahat, sd yada mrtyum atyamucyata, so’gnir abhavat, so yam agnih parena mrtyum atikrdnto dipyate. 12. Verily, it carried speech across first. When that (speech) was freed from death it became fire. This fire, when it crosses beyond death, shines forth. 13. atha pranam atyavahat, sa yada mrtyum atyamucyata, sa vayur abhavat , so’ yarn vayuh parena mrtyum atikr antah pavate I. 3. 18. Brhad-aranyaka Upanisad 159 13. Then it carried across (the organ of) smell. When that was freed from death, it became air. This air, when it crosses beyond death, blows prano ghranah. S. 14. atha cak$ur atyavahat, tad yada mrtyum atyamucyata, sa adityo’bhavat, so’sav adityah parena mrtyum atikrantas tapati. 14. Then it carried across the eye. When that was freed from death, it became the sun. This sun, when it crosses beyond death, glows. 15. atha srotram atyavahat, tad yada mrtyum atyamucyata, ta diso'bhavan, ta ima disah parena mrtyum atikrdntdh. 15. Then it carried across the ear. When that was freed from death, it became the quarters. These quarters have crossed beyond death. 16. atha mano’tyavahat, tad yada mrtyum atyamucyata, sa candrama abhavat, so’sau candrah parena mrtyum atikranto bhati, evarh ha va enam esa devata mrtyum ativahati, ya evarh veda. 16. Then it carried across the mind. When that was freed from death, it became the moon. That moon, when it crosses beyond death, shines. Thus, verily, that divinity carries beyond death him who knows this. Cp. $atapatha Brahmana. X. 5. 2. 20. One becomeswhat one meditates on : tam yatha yathopasatc, tad eva bhavati. 17. athatmane’ nnadyam agdyat, yadd hi kirn cannam adyate, anenaiva tad adyate, iha pratitisthati. 1 7. Then it (the breath) chanted food for itself (obtained food by chanting). For whatever food is eaten is eaten by him alone. In it (breath) is established. adyam: eatable, adanarham, bhaksanarham. R. anenaiva: by him alone, by the vital breath alone. £ refers to the meaning of the word ana as vital breath, ana iti pranasyakhyd prasiddha. 18. te devd abruvan, etavad va idarh sarvam yad annam, tad atmana agasth, anu nosminn anna abhajasveti, te vai ma’ bhisamvisateti; tatheti: tam samantam parinyavisanta, tasmad yad adanenannam atti, tenaitas trpyanti; evarh ha va enam sva abhisamvisanti , bharta svanarh sresthah, pura eta bhavaty i6o The Principal Upanisads I. 3. 21. annado dhipatih, ya evam veda; ya u haivamvidam svesu prati- pratir bubhusati, na haivdlam bhdryebhyo bhavati; atha ya evaitam anubhavati, yo vaitam ana bharyan bubhursati, sa haivdlam bhdryebhyo bhavati. 18. These divinities said, ‘Verily, just this much is whatever food there is and that you have obtained for yourself by chanting. Now let us have a share in this food.’ He said, ‘then sit around, facing me (or enter into me). ‘So be it.’ They sat around (entered into) him on all sides. Therefore, whatever food one eats by this breath, they are satisfied by it. So do his relations come to him who knows this, he becomes the supporter of his people, their chief, their foremost leader, an eater of food and their lord. Whoever among his people desires to be the equal of him who has this knowledge, he is not able to support his own dependents. But whoever follows him and whoever, following him, desires to support his dependents, he, indeed, will be able to support his dependents. desires to be the equal or rival: pratikulo bubhiisati, pratispardhl bhavitum icchati. 8. desires to support : bubhursati, bhartum icchati. S. 19. so’yasya ahgirasah, anganarh hi rasah, prdno va anganarh rasah, prdno hi va anganarh rasah, tasmad yasmat kasmdc cahgat prana utkramati, tad cva tat susyati; esa hi va anganarh rasah. 19. He is (called) Ayasya Angirasa for he is the essence of the limbs. Verily, life-breath is the essence of the limbs, yes, life-breath is the essence of the limbs. Therefore, from whatever limb life-breath departs, that, indeed, dries up; for, it is, verily, the essence of the limbs. 20. esa u eva brhaspatih, vdg vai brhati tasyd esa patih, tasmad u brhaspatih. 20. And this is also Brhaspati. The brhati is speech and this is its lord. Therefore this is Brhaspati. brhati: The metre with 36 syllables used in the R.V. Here it is us'ed for the R.V. itself. 21. esa u eva brahmanas-patih, vdg vai brahma, tasyd esa patih, tasmad u brahmanas-patih. 21. And this is also Brahmanas-pati. Speech is Brahman, and this is its lord. Therefore, this is Brahmanas-pati. Brahman refers to the Yajur Veda. I. 3. 25. Brhad-aranyaka Upanisad 161 A EULOGY OF THE CHANT ON BREATH 22. esa u eva sama, vag vai sama, esa sa camasceti, tat samnah samatvam; yad veva sarnah plusina, samo masakena, samo nagena, sama ebhis tribhir lokaih, samo’nena sarvena, tasmad veva sama, asnute samnah sdyujyam salokatdm, ya evam etat sama veda. 22. And this is also the Sama Veda ; speech, verily, is the chant. It is sa (she) and ama (he). That is why sdman is called sdman or because he is equal to a white ant, equal to a mosquito, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore indeed is it the Sama Veda. He who knows this Sama Veda to be such, attains union with it or lives in the same world with it. See C.U. V. 2. 6. sa is speech, and ama is vital breath. 23. esa u va udglthah, prano va ut, prdnena hldarh sarvam uttabdham , vag eva gltha, uc ca gltha ceti, sa udgithah. 23. And this is also the udgitha. The vital breath, verily, is ut, for by vital breath is this whole (world) upheld. Song, verily, is speech. This is udgitha, for it is ut and gltha. 24. taddhapi brahmadattas caikitaneyo rajanam bhaksayann uvaca, ayam tyasya raja murdhanam vipatayatat, yad ito’yasya dhgiraso’ nyenodagayad iti, vaca ca hy eva sa prdnena codagayad iti. 24. As to this also, Brahmadatta Caikitaneya, while drinking King (Soma) said: Let this King strike off this man’s (my) head (if I say) that Ayasya Angirasa chanted the udgitha with any other means than this (vital breath and speech) ; for, said he, only with speech and with vital breath did he chant the udgitha. Caikitaneya: the great grandson of Cikitana. rajanam: yajhe somam. S. 25. tasya haitasya samno yah svam veda, bhavati hasya svam; tasya vai svara eva svam; tasmad artvijyam karisyan vaci svaram iccheta; taya vaca svara-sampannayartvijyarh kuryat; tasmad yajhe svaravantarh didrksanta eva; atho yasya svam bhavati; bhavati hasya svam, ya evam etat samnah, svam veda. 25. He who knows the wealth of that Sdman has that 162 The Principal Upanisads I. 3. 28 wealth. Its wealth, indeed, is tone. Therefore, one who is about to perform the duties of a Rtvij priest desires to have a rich tone in his voice. Being possessed of such a voice, he performs the duties of a Rtvij priest. Therefore, people desire to see at a sacrifice a priest with a good voice, as one who has wealth. He who knows the wealth of Saman to be such attains wealth. 26. tasya haitasya samno yah suvarnam veda, bhavati hasya suvarnam, tasya vai svara eva suvarnam, bhavati hasya suvarnam, ya evam etat samnah suvarnam veda. 26. He who knows what is the gold (correct sound) of this Saman obtains gold. The tone, verily, is its gold. He who thus knows the gold of that Saman obtains gold. suvarna: correct sound or gold: su, varna. 27. tasya haitasya samno yah pratistham veda, prati ha tisthati, tasya vai vag eva pratistha, vaci hi khalv esa etat pranah pra- tisthito giyate. anna ity u haika ahuh. 27. He who knows the support of this Saman is, indeed, supported. Speech, verily, is its support; for, when supported on such, the vital breath chants. But some say it is (supported) on food (body). 28. athatah pavamandnam evabhyarohah, sa vai khalu prastotd sama prastauti, sa yatra prastuyat, tad etani japet: ‘asato ma sad gamaya, tamaso ma jyotir gamaya, mrtyor mamrtam gamaya’ iti, sa yad aha, asato ma sad gamaya iti, mrtyur vd asat, sad amrtam, mrtyor mamrtam gamaya, amrtam ■ ma kurv ity evaitad aha; tamaso ma jyotir gamaya iti, mrtyur vai tamah, jyotir amrtam, mrtyor ma amrtam gamaya, amrtam kurv ity evaitad aha; mrtyor mamrtam gamaya iti, natra tirohitam ivasti. atha ydnitarani stotrani, tesv atmanennadyam agayet; tasmad u tesu vararh vrnita, yam kamam kamayeta, tarn, sa esa evam-vid udgatatmane vd yajamanaya vd yam kamam kamayate, tarn agayati; taddhaital loka-jid eva; na haiva lokyataya asasti, ya evam etat sama veda. 28. Now next the repetition only of the purificatory hymns, verily, the Prastotr priest recites the chant and while he recites it, let the sacrificer recite these (three yajus verses): ‘from the unreal lead me to the real, from darkness lead me to light, from death lead me to immortality.’ When he says ‘from the unreal lead me to the real,’ the unreal, verily, is death, the real is immortality. ‘From death lead me to immortality’; ‘make me immortal,’ that is what he says. ‘From darkness lead I. 4. 2. Brhad-dranyaka Upanisad 163 me to light’ ; darkness, verily, is death, the light is immortality. From death lead me to immortality, make me immortal, that is what he says. ‘From death lead me to immortality,’ there is nothing here that is hidden (or obscure and so requires explana¬ tion). Now whatever other verses (there are) in the hymns of praise, in them one should secure food by chanting. And therefore in them he should choose a boon whatever desire he may desire. That udgatr priest who knows this, whatever desire he desires, either for himself or for the sacrificer, that he obtains by chanting. This, indeed is (called) world-conquering. He who thus knows this chant, for him there is no fear of his being without a world. abhyaroha: ascension. It is so called because the performer reaches the divinity he worships. Fourth Brahmana THE CREATION OF THE WORLD FROM THE SELF 1. atmaivedam agra asit purusavidhah, so’nuviksya nanyad dtma.no pasyat, so’ham asmity agre vyaharat; tato’ham nama- bhavat, tasmad apy etarhy amantritah; aham ayam ity evagra uktva, athanyan nama prabrute yad asyabhavati. sa yat purvo’smat sarvasmat sarvan papmana ausat, tasmat purusah; osati ha vai sa tam, yo’smat purvo bubhusati, ya evarh veda. 1. In the beginning this (world) was only the self, in the shape of a person. Looking around he saw nothing else than the self. He first said, ‘I am.’ Therefore arose the name of I. There¬ fore, even to this day when one is addressed he says first ‘This is I’ and then speaks whatever other name he may have. Because before all this, he burnt all evils, therefore he is a person. He who knows this, verily, burns up him who wishes to be before him. aham: derived from the root as ‘to be’ means the existence of I. anuviksya: the person who sees and creates himself ( sfstva ), in the very act of seeing enters into the creation (anupravisat) , into all things, beings and selves. 2. so’bibhct, tasmad ekakl bibheti, sa hayam Iksam cakre, yan mad anyan nasti, kasmdn nu bibhcmlti, tata evasya bhayam vlyaya kasrnad hy abhcsyat, dvitlyad vai bhayam bhavati. 164 The Principal Upanisads I. 4. 4. 2. He was afraid. Therefore one who is alone is afraid. This one then thought to himself, ‘since there is nothing else than myself, of what am I afraid?’ Thereupon his fear, verily, passed away, for, of what should he have been afraid ? Assuredly it is from a second that fear arises. 3. sa vai naiva reme; tasmad ekakt na ramate; sa dvitiyam aicchat; sa haitavan asayathd stri-pumamsau samparisvaktau; sa imam evdtmdnam dvedhapdtayat, tatah patis ca patni cabhavatam; tasmdt idam ardha-brgalam iva svah, iti ha smdha yajhavalkyah; tasmad ayani akasah striya puryata cva. tarn samabhavat, tato manusyd ajayanta. 3. He, verily, had no delight. Therefore he who is alone has no delight. He desired a second. He became as large as a woman and a man in close embrace. He caused that self to fall into two parts. From that arose husband and wife. There¬ fore, as Yajnavalkya used to say, this (body) is one half of oneself, like one of the two halves of a split pea. Therefore this space is filled by a wife. He became united with her. From that human beings were produced. samabhavat: became united, maithunam upagatavan. £. Hiranya-garbha or Praja-pati divided himself into two. Both are his elements. The two are not separate and the theory is not one of final dualism. Cp. Visnu Pur ana. sata-rupam ca tarn ndrlrii tapo-nirdhuta-kalmasam svayambhuvo manur devah patnitve jagrhe prabhuh. Because the woman was born of Viraj, she is said to be his daughter also : prajdpatir manvakhyas sata-riipdkhydm atmano duhitaram pat- nitvena kalpitam. £. The original being, atman or self looks around and sees nothing else but himself. When he realises his loneliness, he has two feelings, one of fear and the other of a desire for companionship. His fear is dispelled when he realises that there is nothing else of which he has to be afraid. His desire for companionship is satisfied by his dividing himself into two parts which are then called husband and wife. Compare this with Plato’s myth of the androgynous man in Symposium 189c. From the union of the two, the race of human beings is produced. A series of transformations of the original human pair into animal forms is mentioned in the next passage. 4. sa heyam iksarh cakre, katham nu matmana eva janayitva sambhavati , hanta tiro' saniti; sa gaur abhavat, rsabha itaras tarn sam evdbhavat, tato gavo’ jayanta; vadavetar abhavat , asva-vrsa I. 4. 6. Brhad-dranyaka Upanisad 165 itarah, gardhabhltara gardabha itarah, tam sam evabhavat, tata eka-iapham ajayata; ajetarabhavat, vasta itarah, avir Hard, mesa itarah, tam sam evabhavat, tato javayo jayanta; evam eva yad idam him ca mithunam, a-pipilikabhyah tat sarvam asrjata. 4. She thought, ‘How can he unite with me after having produced me from himself?’ Well, let me hide myself. She became a cow, the other became a bull and was united with her and from that cows were born. The one became a mare, the other a stallion. The one became a she-ass, the other a he-ass and was united with her; and from that one-hoofed animals were born. The one became a she-goat, the other a he-goat, the one became a ewe, the other became a ram and was united with her and from that goats and sheep were born. Thus, indeed, he produced everything whatever exists in pairs, down to the ants. 5. so’vet, aharh vdva srstir asmi, aharh hidam sarvam asrksiti; tatah srstir abhavat, srstyam hasyaitasyam bhavati ya evam veda. 5. He knew, I indeed am this creation for I produced all this. Therefore he became the creation. He who knows this as such comes to be in that creation of his. He who knows this becomes himself a creator like Prajd-pati: etasmin jagati sa prajapativat srasta bhavati. In the next verse we have the creation of the gods, Agni, Fire, and Soma, Moon. 6. athety abhyamanthat, sa mukhac ca yoner hastabhyam cagnim asrjata, tasmdd etad ubhayam alomakam antaratah, alomaka hi yonir antaratah, tad yad idam ahur amurh yaja, amurh yajety ekaikarh devam, etasyaiva sa visrstih, esa u hy eva sarve devah. atha yat kirn cedam ardram, tad retaso asrjata, tad u somah. etdvad va idam sarvam annam caivannddas ca, soma evannam, agnir annddah. saisa brahmano’tisrstih, yac chreyaso devan asrjata: atha yan martyah sann amrtan asrjata, tasmdd atisrstih. atisrstyam hasyaitasyam bhavati y a evam veda. 6. Then he rubbed back and forth and produced fire from its source, the mouth and the hands. Both these (mouth and the hands) are hairless on the inside for the source is hairless on the inside. When they (the people) say ‘sacrifice to him,’ ‘sacrifice to the other one,’ all this is his creation indeed and he himself is all the gods. And now whatever is moist, that he pro¬ duced from semen, and that is ^oma. This whole (world) is just food and the eater of food. Soma is food and fire is the eater of 1 66 The Principal Upanisads I. 4. 7. food. This is the highest creation of Brahma, namely, that he created the gods who are superior to him. He, although mortal himself, created the immortals. Therefore it is the highest creation. Verily, he who knows this becomes (a creator) in this highest creation. soma: moon, the lord of medicinal plants, osadhlpati. Cp. Deuteronomy XXXIII. 14: ‘The precious fruits brought forth by the sun and the precious things put forth by the moon.’ 5 refers to two views of Hiranya-garbha, that he is the trans¬ cendent Brahman and that he is the transmigrating ‘self,’ para eva hiranya-garbha ity eke, samsarlty apare. S accounts for it by the difference of the presence and absence of limitations, upadhi-vasat samsaritvam, paramdrthatas svato samsdry eva. 7. taddhedam tarhy avyakrtam asit, tan nama-rupabhyam eva vyakriyata, asan nama, ayam idam rupa iti; tad idam apy etarhi nama-rupabhyam eva vydkriyate, asau nama, ayam idam rupa iti. sa esa iha pravvsta anakhagrebhyah yatha, ksurah ksuradhane’ vahitah sydt, visvam-bharo va visvam-bhara-kulaye, tarn na pasyanti. a-krtsno hi sah, pranann eva prano nama bhavati, vadan vdk, pasyams caksuh, srnvan srotram, manvano manah, tany asyaitani karma-namany eva. sayo’ta ekaikam updste, na sa veda, akrtsno hy eso’ta ekaikena bhavati, atmety evopasita, atra hi ete sarva ekam bhavanti. tad etat padaniyam asya sarvasya yad ayam atma, anena hy etat sarvarn veda yatha ha vai padendnu- vindet. evam kirtim slokam vindate ya evarn veda. 7. At that time this (universe) was undifferentiated. It became differentiated by name and form (so that it is said) he has such a name, such a shape. Therefore even today this (universe) is differentiated by name and shape (so that it is said) he has such a name, such a shape. He (the self) entered in here even to the tips of the nails, as a razor is (hidden) in the razor-case, or as fire in the fire-source. Him they see not for (as seen) he is incomplete, when breathing he is called the vital force, when speaking voice, when seeing the eye, when hearing the ear, when thinking the mind. These are merely the names of his acts. He who meditates on one or another of them (aspects) he does not know for he is incomplete, with one or another of these (characteristics). The self is to be meditated upon for in it all these become one. This self is the foot-trace of all this, I. 4. 8. Brhad-aranyaka Upanisad 167 for by it one knows all this, just as one can find again by foot¬ prints (what was lost). He who knows this finds fame and praise. nama-rupa: name and shape which together make the individual. The nama is not the name but the idea, the archetype, the essential character, and the rupa is the existential context, the visible em¬ bodiment of the idea. In every object there are these two elements, the principle which is grasped by the intellect and the envelope which is apprehended by the senses. While nama is the inner power, rupa is its sensible manifestation. If we take the world as a whole, we have the one nama or all-consciousness informing the one rupa, the concrete universe. The different nama-rupas are the differentiated conditions of the one nama, the world consciousness. While the world form is murta, its soul is a-murta. The former is shaped corporeal, sa-sariram, the latter is incorporeal a-sarlram. B.U. II. 3; C.U. VIII. 12. 1. In B.U. III. 2. 12, the part that does not leave the individual soul at death is nama, which is not accessible to the senses. Akasa is nama, and in the human individual the space in the heart hrdy-akasa, is the domain of nama, the principle of consciousness. as a razor in a razor case : He is hidden in all things as a razor in its case or as fire in wood. The ignorant do not know him who is hidden behind all names and forms. See R.V. I. 164. 5. visvam-bhara: He who sustains the world. Vaisvanara visvam bibharti vaisvanaragni-rupeneti visvam-bharah. R. karma-namani: names of his acts. These are functional names which conceal his undivided nature. We must realise the self not in its several aspects but as these are unified in the self. akrtsnah: incomplete, a-purna-svarupah. R. Sense or intellectual knowledge which does not involve the functioning of the whole self is incomplete knowledge. Wholeness is integral insight. We trace out lost cattle by following their footsteps, so will we find everything if we know the Self. 8. tad etat preyah putrat, preyo vittat, preyo’nyasmat sarvasmdt, antarataram, yad ayam atmd. sa yo’nyam atmanah priyam bruvdnam bruyat, priyam rotsyatiti, isvaro ha tathaiva syat. atmanam eva priyam upasita, sa ya atmanam eva priyam updste na hasya priyam pramayukam bhavati. 8. That self is dearer than a son, is dearer than wealth, is dearer than everything else and is innermost. If one were to say to a person who speaks of anything else than the Self as dear, he will lose what he holds dear, he would very likely do so. One should meditate on the Self alone as dear. He who 168 The Principal Upanisads I. 4. 10. meditates on the self alone as dear, what he holds dear, verily, will not perish. isvarah: able, capable, samarthah. S. pramayukam: perishable, pramaranasltam. 5. 9. tad dhuh, yad brahma-vidyaya sarvam bhavisyanto manusyd manyante , kim u tad brahmavet, yasmdt tat sarvam abhavad iti. 9. They say, since men think that, by the knowledge of Brahman, they become all, what, pray, was it that Brahman knew by which he became all? 10. brahma vd idam agra dsit, tad dtmanam evdvet, aham brahmasmiti: tasmdt tat sarvam abhavat, tad yo yo devanam pratyabudhyata, sa eva tad abhavat, tatha rsinam, tatha manu- syanam. taddhaitat pasyan rsir vama-devah pratipede ,aham manur abhavam suryas ceti, tad idam api etarhi ya evarh veda, aham brahmasmiti sa idam sarvam bhavati; tasya ha na devas ca nabhiitya isate, atma hy esarh sa bhavati. atha yo anyarh devatam updste, anyo’sau anyo’ ham asmiti, na sa veda; yatha pasur, evam sa devanam; yatha ha vai bahavah pasavo manusyam bhuhjyuh, evam ekaikah puruso devdn bhunakti; ekasminn eva pasav adiyamane' pr'iyam bhavati, kim u bahusu? tasmad esam tan na priyam yad etan manusyd vidyuh. 10. Brahman, indeed, was this in the beginning. It knew itself only as ‘I am Brahman.’ Therefore it became all. Whoever among the gods became awakened to this, he, indeed, became that. It is the same in the case of seers, same in the case of men. Seeing this, indeed, the seer Vama-deva knew, ‘I was Manu and the Sun too.’ This is so even now. Whoever knows thus, ‘I am Brahman,’ becomes this all. Even the gods cannot prevent his becoming thus, for he becomes their self. So whoever worships another divinity (than his self) thinking that he is one and [Brahman) another, he knows not. He is like an animal to the gods. As many animals serve a man so does each man serve the gods. Even if one animal is taken away, it causes displeasure, what should one say of many (animals) ? Therefore it is not pleasing to those (gods) that men should know this. See R.V. IV. 26. 1. Vama-deva is the seer of the fourth book of the R.V. Being is self-knowledge. pratyabudhyata'. became awakened. Cp. Buddhist bodhi sambodhi ; Kena 12. The gods are not pleased that men should know the ultimate I. 4. 12. Brhad-dranyaka Upanisad 169 truth, for then they would know the subordinate place the gods hold and give up making them offerings. 11. brahma va idam agra asit, ckam eva; tad ekarh san na vyabhavat. tac chreyo rupam atyasrjata ksatram, yany etani devatra ksatrani, indro varunah somo rudrah parjanyo yamo mrtyur isana iti. tasmdt ksatrat param nasti, tasmat brahmanah ksatriyam adhastad upaste rajasilye, ksatra eva tad yaso dadhati; saisa ksatrasya yonir yad brahma, tasmad yady api raja paramatam gacchati, brahmaivdntata upanisrayati svam yonim. ya u enarh hinasti, svam sa yonim rcchati, sa pdpiyan bhavati, yathd sreyamsam himsitva. 11. Verily, in the beginning this (world) was Brahman, one only. That, being one, did not flourish. He created further an excellent form, the Ksatra power, even those who are Ksatras (rulers) among the gods, Indra, Varuna, Soma (Moon), Rudra, Parjanya, Yama, Mrtyu (Death), Isana. Therefore there is nothing higher than Ksatra. Therefore at the Rajasuya sacrifice the Brahmana sits below the Ksatriya. On Ksatrahood alone does he confer this honour. But the Brahmana is nevertheless the source of the Ksatra. Therefore, even if the king attains supremacy at the end of it, he resorts to the Brahmana as his source. Therefore he who injures the Brahmana strikes at his own source. He becomes more evil as he injures one who is superior. ek '.am eva: one only. At the beginning there was only one caste or class, the Brahmana : differentiations were not, naslt-ksatradi-bhedah. 5. ksatra: power or dominion, used to designate the princely or the military class. raja-suya : the ceremonial anointing of a King. 12. sa naiva vyabhavat. sa visam asrjata, yany etani deva- jatani ganasa akhyayante, vasavo rudra dditya visvedeva maruta iti. 12. Yet he did not flourish. He created the vis (the com¬ monalty), these classes of gods who are designated in groups, the Vasus, Rudras, Adityas, Visvedevas and Maruts. The Brahmana represents knowledge, the Ksatriya temporal power. They are not enough. We require a class for increasing pro¬ duction and acquiring wealth. 170 The Principal Upanisads I. 4. 15. 13. sa naiva vyabhavat, sa saudram varnam asrjata pusanam; iyam. vai pusd, iyam hidam sarvam pusyati yad idarh kirk ca. 13. He did not still flourish. He created the £udra order, as Ptisan. Verily, this (earth) is Pusan (the nourisher), for she nourishes everything that is. Society requires, in addition to wisdom, power, and wealth, service and work. Wisdom conceives the order, power sanctions and enforces it, wealth and production provide the means for carrying out the order, and work carries out. These are the different functions essential for a normal well-ordered society. These distinctions are found among both gods and men. 14. sa naiva vyabhavat. tac chreyo-rupam atyasrjata dharmam : tad ctat ksatrasya ksatram yad dharmah, tasmdd dharmad param ndsti: atho abaliyan baliyamsam asamsate dharmena, yatha rdjha evam. yo vai sa dharmah satyarh vai tat: tasmat satyam vadantani ahxih, dharmarh vadatiti, dharmam va vadantam, satyam vadatiti: dad hy cvaitad ubhayam bhavati. 14. Yet he did not flourish. He created further an excellent form, justice. This is the pow'er of the Ksatriya class, viz. justice. Therefore there is nothing higher than justice. So a weak man hopes (to defeat) a strong man by means of justice as one does through a king. Verily, that which is justice is truth. Therefore they say of a man who speaks the truth, he speaks justice or of a man who speaks justice that he speaks the truth. Verily, both these are the same. dharma: law or justice is that which constrains the unruly wills and affections of people. Even kings are subordinate to dharma, to the rule of law. Law or justice is not arbitrary. It is the embodiment of truth. ‘That which is known and that which is practised are justice.’ jhayamanam anusthiyamdnam ca tad dharma eva bhavati. §. hopes to defeat : jetnm asamsate. R. From early times kings are said to act out the truth, satyam krnvanah. R.V. X. 109. 6, or take hold of the truth satyam grhnanah. Atharva Veda V. 17. 10; satya and dharma, truth and justice are organically related. 15. tad dad brahma ksatram vit siidrah. tad agninaiva devesu brahmabhavat, brdhmano manusyesu, ksatriyena ksatriyah, vaisyena vaisyah, sudrena siidrah; tasmdd agnav eva devesu lokam icchante, brdhmanc manusyesu, etabhyam hi rupabhyam brahmabhavat. atha yo ha va asmdl lokat svarh lokam adrstva I. 4. 16. Brhad-dranyaka Upanisad 171 praiti , sa enam avidito na bhunakti, yatha vedo vananuktah anyad va karmakrtam. yad iha va apy anevamvid mahat-punyam karma karoti, taddhdsyantatah ksiyata eva, atmanam eva lokam upasita; sa ya atmanam eva lokam upaste, na hasya karma ksiyate, asmadd hy eva atmano yad yat kamayate tat tat srjate. 15. So these (four orders were created) the Brahmana, the Ksatriya, the Vaisya and the £udra. Among the gods that Brahma existed as Fire, among men as Brahmana, as a Ksatriya by means of the (divine) Ksatriya, as a Vaisya by means of the (divine) Vaisya, as a Sudra by means of the (divine) Sudra. Therefore people desire a place among the gods through fire only, and among men as the Brahmana, for by these two forms (pre-eminently) Brahma existed. If anyone, however, departs from this world without seeing (knowing) his own world, it being unknown, does not protect him, as the Vedas unrecited or as a deed not done do not (protect him). Even if one performs a great and holy work, but without knowing this, that work of his is exhausted in the end. One should meditate only on the Self as his (true) world. The work of him who meditates on the Self alone as his world is not exhausted for, out of that very Self he creates whatsoever he desires. See C.U. VIII. 2. S quotes Manu II. 87 that a Brahmana is one who is friendly to all, to justify the aspiration of human beings to attain to the order of Brahmanahood : sarvesu btutesu abhaya-pradah. A. A Brahmana grants freedom from fear to all beings. "It is a common saying in mediaeval writers that society consists of those who work, those who guard, and those who pray. It is worth while to note in passing that these writers mean by the workers those who work on the land, and that the classification omits entirely the merchant and the dweller in the towns.” Legacy of the Middle Ages, 1926, p. 11, C. G. Crump. 16. atho ayam va atma sarvesam bhutanam lokah. sa yaj juhoti yad yajate, tena devanam lokah; atha yad anubrute, tena rsinam; atha yat pitrbhyo niprnati yat prajdm icchate, tena pitrnam; atha yan manusyan vasayate, yad ebhyo’ sanarh dadati, tena manu- syanam; atha yat pasubhyas trnodakam vindati, tena pasunam; yad asya grhesu svapada vayarhsy dpipilikdbhya upajivanti , tena tesam lokah. yatha ha vai svaya lokayaristim icchet, evarn haivarh vide ( sarvada ) sarvani bhutany aristim icchanti. tad va etad viditam mimamsitam. 16. Now this self, verily, is the world of all beings. In so far 172 The Principal Upanisads I. 4. 17. as he makes offerings and sacrifices, he becomes the world of the gods. In so far as he learns (the Vedas), he becomes the world of the seers. In so far as he offers libations to the fathers and desires offspring, he becomes the world of the fathers. In so far as he gives shelter and food to men, he becomes the world of men. In so far as he gives grass and water to the animals, he becomes the world of animals. In so far as beasts and birds, even to the ants find a living in his houses he becomes their world. Verily, as one wishes non-injury for his own world, so all beings wish non-injury for him who has this knowledge. This, indeed, is known and well investigated. lokah: world, object or enjoyment, loko hi nama prani-bhoga- sthana-visesah. R. anubrute: learns the Vedas, svadhyayam adhlte. S. The interdependence of man and the world including deities, seers, fathers, animals, is brought out. The same idea is elaborated in the theory of the five great sacrifices, pahca-mahayajhah, bhuta-yajria, manusya-yajha, pitr-yajha, deva-yajha and brahma- yajha for animals, men, manes, gods and seers. investigated: vicaritam. S. aristam: non-injury, ristam: nasah, aristam, anasam. R. 17. atmaivedam agra asit, eka eva; so’ kamayata, jaya me syat atha prajayeya ; atha vittam me syad, atha karma kurviyeti. etavan vai kamah: necchams ca na ato bhuyo vindet. tasmad apy etarhy ekaki kamayate, jaya me syat, atha prajayeya, atha vittam me syad atha karma kurviyeti. sa yavad apy etesam ekaikam na prapnoti, a-krtsna eva tavan manyate. tasyo krtsnata: mana evdsya dtmd, vag jaya, pranah praja, caksur manusam vittam, caksusa hi tad vihdate, srotram daivam, srotrena hi tac chrnot. atmaivasya karma, atmana hi karma karoti. sa esa pahkto yajhah, pahktah pasuh, pahktah purusah, pdhktam idarn sarvam yad idarh kim ca. tad idarh sarvam apnoti, ya evarh veda. 17. In the beginning this (world) was just the self, one only. He desired, ‘would that I had a wife, then I may have offspring. Would that I had wealth, then I would' perform rites.’ This much indeed is the (range of) desire. Even if one wishes, one cannot get more than this. Therefore, to this day, a man who is single desires, ‘would that I had a wife, then I may have offspring. Would that I had wealth, then I would perform rites.’ So long as he does not obtain each one of these, he thinks himself to be incomplete. Now his completeness (is as follows), I. 5. 2. Brhad-aranyaka XJpanisad 173 mind truly is his self, speech his wife, breath is his offspring, the eye is his human wealth, for he finds it with the eye, the ear his divine wealth, for he hears it with his ear. The body, indeed, is his work, for with his body he performs work. So this sacrifice is fivefold, fivefold is the animal, fivefold is the person, fivefold is all this world, whatever there is. He who knows this as such obtains all this. The ignorant man thinks that he is incomplete without wife, children and possessions. a-krtsnah: incomplete, a-sampurnah. S. Fifth Brahmana PRAJA-PATI’S production of the world as FOOD FOR HIMSELF 1. yat saptannani medhaya tapasa janayat pita, ekam asya sadharanam, dve devan abhajayat; triny atmane’ kuruta, pasubhya ekam prayacchat. tasmin sarvam pratisthitam, yac ca praniti yac ca na. kasmat tani na ksiyante adyamanani sarvada ? yo vaitam aksitim veda, so'nnam atti pratikena; sa devan apigacchati, sa urjam upajivati. iti slokdh. 1. When the Father (of creation) produced by knowledge and austerity seven kinds of food, one of his (foods) was common to all beings, two he assigned to the gods, three he made for himself, one he gave to the animals. In it everything rests, whatsoever breathes and what does not. Why then do they not decline when they are being eaten all the time? He who knows this imperishableness, he eats food with his mouth. He goes to the gods, he lives on strength. Thus the verses. medhaya: by knowledge, prajhayd. tapasa: by austerity or the performance of rules, karmana ; jhana- karmanl eva hi medha-tapas-sabda-vacye. 2. ‘yat saptannani medhaya tapasa janayat pita iti medhaya hi tapasajanayat pita, ‘ekam asya sadharanam’ iti, idam evasya tat sadharanam annam, yad idam adyate, sa ya etad updste na sa papmano vyavartate, misram hy etat. 'dve devan abhajayat’ iti, 174 I he Principal Upanisads I. 5. 2. hutarh ca prahutam ca; tasmad devebhyo juhvati ca pra ca juhvati, atho ahuh, darsapurnamasav iti; tasman nesti-yajukah syat. 1 pasubhya ekam prayacchat’ iti. tat payah, payo hy evagre manusyas ca pasavas copajivanti. tasmat kumaram jatarn ghrtam vai vagre pratilehayanti, stanarn vanudhapayanti: atha vatsam jatarn ahuh, ‘atrnada iti; ‘tasmin sarvam pratisthitam yac ca praniti yac ca na' iti, payasi hidam sarvam pratisthitam, yac ca praniti yac ca na. tad yad idam ahuh samvatsaram payasa juhvad apa punarmrtyum jayatiti, na tatha vidyat. yad ahar eva juhoti, tad ahah punarmrtyum apajayaty evam vidvan; ‘sarvam hi devebhyo ’nnadyam prayacchati. ’kasmat tani na ksiyante adyamanani sarvada ‘iti, puruso va aksitih, sa hidam annam punah punar janayate. ’yo vai tarn aksitim veda ’iti, puruso va aksitih, sa hidam annam dhiya dhiya janayate karmabhih, yaddhaitan na kuryat ksiyeta ha. ‘so’nnam atti pratikena’ iti, mukham pratikam, mukhenety etat. sa devan apigacchati, sa iirjam upajivati ’iti prasamsa. 2. ‘When the Father produced by knowledge and austerity seven kinds of food’ means that the Father produced them by knowledge and austerity. ‘One of his foods was common to all beings’ means that the food of his which is eaten is that which is common to all. Fie who worships (eats) that (common food) is not freed from evil for, verily, that (food) is mixed. ‘Two he assigned to the gods’ means they are the fire sacrifice {hut a) and the offering. Therefore one sacrifices and offers to the gods. But they also say that they are the new-moon and the full- moon sacrifices. Therefore one should not offer sacrifice for material ends. ‘One who gave to the animals’ ‘that is milk’ for, at first, men and animals live on milk alone. Therefore they make a newborn babe first lick clarified butter or put it to the breast; likewise they speak of a newborn calf as one that does not eat grass. 'In it everything rests whatsoever breathes and what does not’ means that on milk everything rests what¬ soever breathes and what does not. This is said that by making offerings with milk for a year one conquers further death. One should not think so. For he who knows this conquers further death the very day he makes the offering, for he offers all his food to the gods. ‘Why then do they not decline when they are being eaten all the time,’ means verily, the person is imperishable, for he produces this food again and again. ‘He who knows this imperishableness’ means that the Person is imperishable, for he produces this food as his work by his con- I. 5. 3. Br had- dr any aka Upanisad 175 tinuous meditation. Should he not do this, his food would be exhausted. ‘He eats food with his mouth.’ The pratTka is the mouth, he eats it with his mouth.’ He goes to the gods; he lives on strength; this is praise. $ makes out that desire is possible only when we are ignorant of the truth of things. When we realise the truth, there can be no desire: brahma-vidya-visaye ca sarvaikatvat kamanupapatteh. The eater is the subject which is constant, imperishable: the food eaten is the object, it is changing. mukham: mouth, pre-eminence, mukhyatvam, prddhdnyam $. R. makes out that the Supreme Person produces food for the needs of creatures, paramatma praty ahamannani punah punah prani-kar- manusarena janayati. 3. 'tuny atmane kuruta iti, mano vacant pranam, tany atmane 'kuruta : anyatra mana abhuvam nadarsam, anyatra mand abhuvam nasrausam iti, manasa hy eva pasyati, manasa srnoti, kamah samkalpo vicikitsa, sraddha 'sraddha, dhrtir adhrtir hrir dhir bhtr ity etat sarvarn mana eva. tasmad api prsthata upasprsto manasa vijanati; yah kai ca sabdo, vag eva sa; esa hi antam ayatta, esa hi na prano ’pano vyana udanah samanona ity etat sarvarn prana eva. etanmayo va ayam atma, vah-mayah, mano-mayah, prana-mayah. 3. ‘Three he made for himself.’ Mind, speech, breath, these he made for himself. ' (They say) my mind was elsewhere, I did not see it, my mind was elsewhere, I did not hear.’ It is with the mind, truly, that one sees. It is with the mind that one hears. Desire, determination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, intellection, fear, all this is truly mind. Therefore even if one is touched on his back, he discerns it with the mind. Whatever sound there is, it is just speech. Verily, it serves to determine an end (object), but is not itself (determined or revealed). The in-breath, the out-breath, the diffused breath, the up-breath, the middle-breath, all that breathes is breath only. Verily, the self consists of speech, mind and breath. See Maitri VI. 30. Mere presentation is not enough for perception. Mind must be attentive. We often say that we did not see it or hear it because we were absent-minded. It is through the mind that we see and hear. samkalpa: determination, determining the nature of a thing presented to us, whether it is white or blue, etc. pratyUpasthita-visaya- 176 The Principal Upanisads I. 5. 9. vikalpanam snkla-mlddibhedena. 5. According to Amara, it is a mental act, manasahi karma. Prana is the general term for breath, in or out. Apana is the downward breath, Vyana is the bond of union of the two. It is the breath which sustains life when there is neither expiration nor inspiration. Samana is common to both expiration and inspiration. Udana leads the soul in deep sleep to the central Reality or conducts the soul from the body on death. Speech reveals things but is not revealed by others of the same class. 4. trayo lokd eta eva, vdg evdyarh lokah, mano’ntariksa lokah, prano’ sau lokah. 4. These same are the three worlds. Speech is this world (the earth), Mind is the atmospheric world (the sky), Breath is that world (heaven). 5. trayo veda eta eva, vdg eva rg vedah, mano yajur vedah, pranah sama vedah. 5. These same are the three Vedas. Speech, verily, is the Rg Veda. Mind is the Yajur Veda. Breath is the Sama Veda. 6. devah pitaro manusya eta eva, vdg eva devah, manah pitarah, prano manusyah. 6. These same are the gods, manes and men. Speech, verily, is the gods. Mind is the manes. Breath is the men. 7. pita mdta praja eta eva, mana eva pita, van mata, pranah praja. 7. These same are father, mother and offspring, Mind, verily, is the father. Speech is the mother. Breath is the offspring. 8. vijhdtam vijijhasyam avijhatam eta eva; yat kirk ca vijhatam, vacas tad rupam, vagg hi vijhata, vdg enarh tad bhutvavati. 8. These same are what is known, what is to be known and what is unknown. Whatever is known is a form of speech, for speech is the knower. For speech by becoming that (which is known) protects him (the knower). 9. yat kim ca vijijhasyam, manasas tad rupam, mano hi vijhasyam, mana enam tad bhutvavati. 9. Whatever is to be known is a form of mind for mind is to be known. For mind by becoming that protects him. The mind protects him by becoming that which is to be known. I. 5. 14. Brhad-aranyaka Ypanisad 177 10. yat kirn cdvijhatam, pranasya tad rupam; prano hy avi- jhatah, prana evarh tad bhutvavati. 10. Whatever is unknown is a form of breath for breath is what is unknown. For breath by becoming that protects him. 11. tasyai vacah prthivi sariram, jyoti-rupam ay am agnih: tad ydvaty eva vak, tavati prthivi, tavan ayam agnih. 11. Of this speech, the earth is the body. Its light-form is this (terrestrial) fire. As far as speech extends, so far extends the earth, so far (extends) this fire. 12 . athaitasya manaso dyauh sariram, jyoti-rupam asdv adityah, tad yavad eva manas, tavati dyauh, tavan asdv adityah. tail mithunam samaitam: tatah prano ajayata sa indrah, sa eso’sapa- tnah: dvitiyo vai sapatnah: nasya sapaino bhavati, ya cvarh veda. 12. Now of this mind, heaven is the body and its light -form is that sun. As far as the mind extends, so far extends the heaven, so far (extends) that sun. These two (the fire and the sun) entered into union and from that was born breath. He is Indra (the supreme lord). He is without a rival. Verily, a second person is a rival. He who knows this has no rival. Indra: the supreme lord, paramesvarah. S. 13. athaitasya pranasydpah sariram, jyoti-rupam asau candrah, tad yavan eva pranah, tavatya apah, tavan asau candrah, ta ete sarva eva samdh, sarve'nantah: sa yo haitan antavata upaste antavantam sa lokarh jayati. atha yo haitan anantan upaste, anantam sa lokarh jayati. 13. Next, of this breath, water is the body. Its light-form is that moon. As far as the breath extends so far extends water and so far (extends) that moon. These are all alike, all endless. Verily, he who meditates on them as finite, wins a finite world. But he who meditates on them as infinite wins an infinite world. SELF IDENTIFIED WITH THE SIXTEENFOLD PR A J A -PAT I 14. sa esa samvatsarah praja-patih, sodasa-kalah; tasya rdtraya eva pahcadasa-kalah, dhruvaivasya sodasi kala. sa rdtribhir eva ca puryate, apa ca ksiyate; so’mavdsydrh ratrim etaya sodasya kalaya sarvam idarh pranabhrd anupraviiya, tatah prdtar jayate. tasmad etarh ratrim prana-bhrtah pranarh na vicchindyad api krkatd sasya, etasya eva. devataya apacityai. 178 The Principal Upanisads I. 5. 16. 14. That Praja-pati is the year and has sixteen parts. His nights, indeed, have fifteen parts, the fixed point his sixteenth part. He is increased and diminished by his nights alone. Having on the new-moon night entered with that sixteenth part into everything here that has breath, he is born thence in the (following) morning. Therefore on that night let no one cut off the breath of any breathing things, not even of a lizard, in honour of that divinity. apacityai: in honour of, pujartham. 8. 15. yo vai sa samvatsarah prajapatih sodasa-kalah, ayam eva sa yo’yam evam-vit purusah. tasya vittam eva pahcadasa-kalah, atmaivasya sodasi kala, sa vittenaiva ca puryatc apa caksiyate. tad etan nabhyam yad ayam atmd, pradhir vittam. tasmdd yady api sarvajydnim jiyate, dtmand ccj jivati, pradhindgdd ity evahuh. 15. Verily, the person here who knows this is himself that Praja-pati with the sixteen parts who is the year. His wealth is the fifteen parts, the sixteenth part is his self. In wealth alone is one increased and diminished. That which is the self is a hub, wealth a felly. Therefore even if one loses everything but he himself lives, people say that he has lost only his felly (which can be restored again). Wealth is compared to the spokes of a wheel. It is something external. If one loses wealth he loses only his outer trappings. He can regain wealth. It is the distinction between being and having, to use Gabriel Marcel’s words. The superscription at Delphi, 'Know thyself’ is, according to Plutarch, an injunction addressed by God to all who approach him: Moralia 384 D.f. In Alcibiades I. 130 E.f. Socrates says that he who orders ‘Know thyself’ bids us 'Know the soul,’ and he who knows only what is of the body ‘knows the things that are his but not himself.’ THE THREE WORLDS AND THE MEANS OF WINNING THEM 16. atha trayo vava lokdh, manusya-lokah, pitr-lokah. deva-loka iti. so’ yam manusya-lokah putrenaiva jayyah, ndnycna karmana. karmana pitr-lokah, vidyaya deva-lokah, deva-loko vai lokanam sresthah: tasmdd vidydm prasamsanti. 16. Now, there are, verily, three worlds, the world of men, the world of the fathers, and the world of the gods. This world I. 5. 17. Brhad-aranyaka Upanisad 179 of men is to be obtained through the son alone, not by any other work, the world of the fathers by works (rites), the world of the gods by knowledge. The world of gods is, verily, the best of worlds. Therefore they praise knowledge. vidya: knowledge, vidya-sabdasya brahma-vidya-paratvam. R. FATHER’S BENEDICTION AND TRANSMISSION OF CHARGE 17. athatah samprattih. yada praisyan manyate, atha putram aha, tvam brahma tvam yajhah, tvam loka iti. sa putrah praty aha, aham brahma, aham yajhah, aham loka iti. yad vai kim canuktam, tasya sarvasya brahmety ekata. ye vai ke ca yajhah, tesam, sarvesam, yajha ity ekata; ye vai ke ca lokdh, tesam sarvesam, loka ity ekata; etavad va idam sarvam, etanma sarvam sann ayam ito’bhunajad iti, tasmat putram anusistam lokyam ahuh. tasmad enam anusasati, sa yadaivam vid asmal lokat praiti. athaibhir eva pranaih saha putram avisati. sa yady anena kim cid aksnaya krtam bhavati, tasmad enam sarvasmat putro muhcati. tasmat putro nama sa putrenaivasmiml loke pratitisthati, athainam ete daivah prana amrta avisanti. 1 7. Now therefore the transmission. When a man thinks that he is about to depart, he says to his son, ‘you are Brahman, you are the sacrifice and you are the world.’ The son answers, ‘I am Brahman, I am the sacrifice, I am the world.’ Verily, whatever has been learnt, all that taken as one is knowledge (Brahman). Verily, whatever sacrifices have been made, all those, taken as one are the world. All this is indeed, this much. Being thus the all, let him (the son) preserve me from (the ties of) this world, thus, (the father thinks). Therefore they call a son who is instructed ‘world-procuring’ and therefore they instruct him. When one who knows this departs from this world he enters into his son together with his breaths. Whatever wrong has been done by him, his son frees him from it all, therefore he is called a son. By his son a father stands firm in this world. Then into him enter those divine immortal breaths. See K.U. II. 15. samprattih: transmission. It is so called because the father in this manner transmits his own duties to his son : putre hi svatma-vyapara- sampradanarh karoty anena prakarena pita. S. putra: from pur, ‘to fil,’ and tra ‘to deliver,’ a deliverer who fills the 180 The Principal Upanisads I. 5. 20. holes left by the father: yah pitus chidram purayitva trayati. §. Others derive it from put ‘a hell,’ and tra, ‘to save.’ See Manu IX. 138. In the R.V. a son is called rnacyuta, one who removes debts. See Taittirlya Samhitd VI. 3. 10. 5. 18. prthivyai cainam agues ca daivi vag avisati, sa vai daivt vag, yayd yad yad eva vadati, tad tad bhavati. 18. From the earth and from the fire the divine speech enters him. Verily, that is the divine speech by which whatever one says comes to be (is fulfilled). His speech becomes infallible and irresistible : amogha pratibaddha asya vag bhavati. £. ig. divas cainam adityac ca daivam mana avisati, tad vai daivam mano yendnandy eva bhavati, atho na socati. 19. From the heaven and the sun the divine mind enters him. Verily, that is the divine mind by which one becomes only joyful and sorrows not. He sorrows not because he is not connected with the sources of grief: sokadi-nimittasamyogat. $ 20. adbhyas cainam candramasas ca daivah prana avisati: sa vai daivah prano, yah samcararhs casamcararhs ca na vyathate, atho na risyati. sa evam-vit sarvesam bhutanam atma bhavati. yathaisa devata, evarh sah. yathaitarh devatam sarvani bhutdny avanti, evarh haivam-vidam sarvani bhutany avanti. yad u kirn cemah prajnh socanti, amaivasdrh tad bhavati, punyam evdmurh gacchati. na ha vai devan paparh gacchati. 20. From water and the moon the divine breath enters him. Verily, that is the divine breath, whether moving or not moving, is not perturbed nor injured. He who knows this becomes the self of all beings. As is this divinity (Hiranya-garbha) , so is he. As all beings regard that divinity, so do all beings regard him who knows this. Whatever sufferings creatures may undergo, these remain with them. But only merit goes to him. No evil ever goes to the gods. Individuals suffer because one causes suffering to another, but in the Universal Spirit where all individuals are one, the sufferings of the individuals do not affect the whole. I. 5. 21. Brhad-aranyaka Upanisad 181 THE UNFAILING BREATH 21. athato vrata-mxmamsd. praja-patir ha karmani sasrje, tani srstani anyo’nyenaspardhanta. vadisydmy evaham iti vag dadhre; draksyamy aham iti caksuh; srosyamy aham iti srotram; evam anyani karmani yatha karma; tani mrtyuh sramo bhutva upayeme; tany apnot; tany aptva mrtyur avarundha; tasmat sramyaty eva vak, sramyati caksuh, sramyati srotram. athemam eva napnot yo’yarh madhyamah prdnah. tani jhatum dadhrire. ay am vai nah srestho yah samcarams casamcarams ca na vyathate, atho na risyati, hantasyaiva sarve rupam asameti: ta etasyaiva sarve rupam abhavan, tasmad eta etainakhyayante prana iti. tena ha vdva tat kulam acaksate, yasmin kule bhavati ya evam veda. ya u haivam vidd spardhate, anususyati, anususya haivantato mriyate, iti adhyatmam. 21. Now next a consideration of the observances. Prajd-pati produced the active senses. They, when they were produced, quarrelled with one another. Speech resolved ‘I will go on speaking.’ The eye ‘I will go on seeing.’ The ear ‘I will go on hearing.’ And thus the other organs, each according to its function. Death, having become weariness, laid hold of them. It took possession of them; having taken possession of them, death held them back from their work. Therefore speech becomes weary (gets tired), the eye becomes weary, the ear becomes weary. But death did not take possession of him who was the middle breath. They (the senses) sought to know him and said, ‘This is, verily, the greatest among us, since (it) whether moving or not moving, is not perturbed, is not injured, let us all assume his form’ : of him indeed they became a form. Therefore they are called after him ‘breath.’ In whatever family there is a man who knows this they call that family after him. And whoever strives with one who knows this shrivels away and after shrivelling dies in the end. This, with reference to the self. vrata: observance, meditative worship, updsana. karmani: active senses, instruments of activity. dadhre resolved, dhrtavan R. 182 The Principal Upanisads THE UNFAILING AIR I- 5- 23. 22. athadhidaivatam: jvalisyamy evaham ity agnir dadhre; tapsyamy ahant ity adityah; bhdsydmy aham iti candramah; evam anya devata yatha-devatam; sa yathaisam prananam madhyamah pranah, evam etasarn devatanam vayuh. nimlocanti hy anya devatah, na vayuh. saisanastamita devata yad vayuh. 22. Now with reference to the gods. Fire resolved ‘I will go on burning.’ The sun ‘I will go on warming.' The moon ‘I will go on shining’. So said the other gods each according to his divine function. As breath holds the central position among the vital breaths, so does air among these divinities; for other divinities have their decline but not air. Air is the divinity that never sets (never goes to rest). 23. athaisa sloko bhavati: yatas codeti suryah astam yatra ca gacchati iti pranad va esa udeti, prane’ stam eti, tarn devas cakrire dharmarh sa evadya sa u svah. iti yad va etemurhy adhriyanta tad evapy adya kurvanti. tasmad ekam eva vratam caret, pranyac caiva, apdnyac ca, nen ma papma mrtyur apnuvad iti; yady u caret samapipayiset. teno etasyai devatayai sayujyarh salokatam jayati. 23. On this there is this verse: ‘From whom the sun rises and in whom it sets; in truth from breath it rises and in breath it sets. Him the divinities made the law, he only is today and he tomorrow also. (Whatever the divinities observed then they observe till today.)’ Verily, what those (functions) undertook of old, even that they accomplish today. Therefore let a man perform one observance only. He should breathe in and breathe out wishing, ‘Let not the evil of death get me.' And when he performs it, let him try to complete it. Thereby he wins com¬ plete union with that divinity and residence in the same world with him. I. 6. 3. Brhad-aranyaka Upanisad 183 Sixth Brahmana THREE-FOLD CHARACTER OF THE WORLD 1. tray am va idam, nama rupam karma; tesam namnam vag ity etad esam uktham, ato hi sarvani namany uttisthanti; etad esam sama; etadd hi sarvair namabhih samam; etad esam brahma, etadd hi sarvani namani bibharti. 1. Verily, this (world) is a triad of name, shape and work. Of these as regards names, speech is the source, for from it all names arise. It is their common feature for it is common to all names. It is their Brahman, for it sustains all names. § distinguishes the world of name, shape, work as non-self from Brahman the self : natma yat sdksdd aparoksad brahma, vak: speech, sound in general, sabda-samanyam. §. sama: common, samatvat sama samanyam. S. 2. atha rupanam caksur ity etad esam uktham, ato hi sarvani rupdny uttisthanti, etad esam sama, etadd hi sarvai rupaih samam, etad esam brahma; etadd hi sarvani rupani bibharti. 2. Now, of shapes eye is the source, for from it all shapes arise. It is their common feature for it is common to all shapes. It is their Brahman, for it sustains all shapes. 3. atha karmanam atmety etad esam uktham, ato hi sarvani karmany uttisthanti, etad esam sama, etadd hi sarvaih karmabhih samam, etad esam brahma, etadd hi sarvani karmani bibharti. tad etad trayarn sad ekam ayam atma, atma ekah sann etat trayam. tad etad amrtam satyena channam, prano va amrtam, nama-rupe satyam; tabhyam ayam pranas channah. 3. Now of works, the body is the source for from it all works arise. It is their common feature for it is common to all works. It is their Brahman, for it sustains all works. These three together are one, this self; the self, though one, is this triad. This is the immortal veiled by the real. Breath, verily, is the immortal, name and shape are the real. By them this breath is veiled. 184 The Principal Upanisads II. 1. 2. CHAPTER II First Brahmana PROGRESSIVE DEFINITION OF BRAHMAN 1. drpta-balakir hdnucano gargya asa, sa hovaca ajatasatrum kasyam, brahma te bravaniti, sa hovaca ajatasatruh, sahasram etasyam vaci dadmah. janakah, janaka iti vai jana dhavantiti. 1. There lived formerly Drpta-balaki of the Gargya clan, who was an expositor. He said to Ajatasatru of Kail, T will tell you about Brahman.’ Ajatasatru said, ‘I give you a thousand (cows) for this proposal.' People, indeed, rush, saying Janaka, Janaka. See K.U. IV. In this dialogue Drpta-balaki, though a Brahmana, represents the imperfect knowledge of Brahman, while Ajatasatru, though a Ksatriya, represents advanced knowledge of Brahman. While Drpta-balaki worships Brahman as the sun, the moon, etc., as limited, Ajatasatru knows Brahman as the self. drptah: proud, garvitah. £. Kail: Kail is one of the seven sacred places reputed to confer final emancipation. ayodhya. mathura rndyd hast kahcl avantika purl dvaravati caiva saptaita moksa-dayikah. anucanah : expositor, anuvacana-samarthah, vakta. S. Being ex¬ ceedingly vain, Gargya accosted Ajatasatru with boastful speech. In accepting his kind proposal Ajatasatru offers a reward of a thousand cows. Janaka was a well-known learned king. Ajatasatru feels that he has also some of his qualities. 2. sa hovaca gargyah, ya evasav aditye purusah, dam cvaham brahmopasa iti. sa hovaca ajatasatruh; ma maitasmin samva- disthah. atisthah sarvesam bhutanam murdha rajeti va aham darn upasa iti, sa ya dam upaste, atisthah sarvesam bhutanam murdha raja bhavati. 2. Gargya said: ‘The person who is yonder in the sun, on him, indeed, do I meditate as Brahman.’ Ajatasatru said, ‘Please do not talk to me about him. I meditate on him as all-surpassing, as the head and king of all beings. He who meditates on him as such becomes all-surpassing, the head and king of all beings.’ II. I. 5. Brhad-aranyaka Upanisad 185 atisthah: all-surpassing, atitya sarvani bhutanl tisthati. §. raja: king, resplendent; dlpti-gunopetatvat. $>. The results of meditation correspond to the forms meditated upon according to the view, tam yatha yathopdsate tad eva bhavati. Satapatha Brahmana. X. V. 2. 20. 3. sa hovaca gdrgyah; ya evasau candre purusah, etam evdham brahmopasa iti. sa hovaca ajatasatruh, ma maitasmin samva- disthah. brhan pandara-vasah somo rajeti va aham etam updsa iti. sa ya etam evam upaste, ahar ahar ha sutah prasuto bhavati, nasyannam ksiyate. 3. Gargya said: ‘The person who is yonder in the moon, on him, indeed, do I meditate as Brahman.’ Ajatasatru said: ‘Please do not talk to me about him. I meditate on him as the great white-robed king Soma. He who meditates on him as such, for him soma is poured out (in the principal) and poured forth (in the subsidiary sacrifices) every day. His food does not get short.’ Soma is the name for the moon and the juice from the creeper which is used in the sacrifices, yajha-sadhana-bhuta-somaraja-iabdita- lata-visesa. R. Pandara-vasah: white-robed. The white rays of the moon flood the earth. R. quotes Vyasarya, pandarair amsubhir jagac-chddakatvat pandara-vasastvam 4'. sa hovaca gdrgyah; ya evasau vidyuti purusah, etam evdham brahmopasa iti. sa hovaca ajatasatruh, ma maitasmin samva- disthah, tejasviti va aham etam updsa iti. sa ya etam evam upaste, tejasvi ha bhavati, tejasvini hasya praja bhavati. 4. Gargya said: ‘The person who is yonder in lightning, on him, indeed, do I meditate as Brahman.’ Ajatasatru said: ‘Please do not talk to me about him. I meditate on him, verily, as the radiant. He who meditates on him as such becomes radiant, and his offspring, too, become radiant.' 5. sa hovaca gdrgyah, ya evayam akase purusah, etam evdham brahmopasa iti. sa hovaca ajatasatruh, ma maitasmin samva- disthah, purnam apravartiti va aham etam updsa iti, sa ya etam evam upaste, puryate prajaya pasubhih nasyasmal lokat prajo- dvartate. 5. Gargya said: ‘The person who is here in the ether, on him indeed, do I meditate as Brahman.’ Ajatasatru said: ‘Please do not speak to me about him. I meditate on him, verily, as the i86 The Principal Upanisads II. i. 9. full and the unmoving. He who meditates on him as such is filled with offspring and cattle, and his offspring does not depart from this world.’ The continuity of his line is preserved in this world. 6. sa hovaca gargyah, ya evdyam vayau purusah, etam evaham brahmopasa iti. sa hovaca ajatasatruh, ma maitasmin sarhva- disthah, indro vaikunthoparajita seneti va aham etam upasa iti, sa ya etam evam upaste, jisnur haparajisnur bhavaty anyata- stya-jdyi. 6. Gargya said: ‘The person who is here in air, on him, indeed, do I meditate as Brahman.’ Ajatasatru said: ‘Please do not talk to me about him, I meditate on him, verily, as the lord, as the irresistible and as the unvanquished army. He who meditates on him as such becomes, indeed, victorious, uncon¬ querable, and a conqueror of enemies.’ 7. sa hovaca gargyah, ya evdyam agnau purusah, etam evaham brahmopasa iti. sa hovaca ajatasatruh, ma maitasmin samva- disthah, visasahir iti va aham etam upasa iti, sa ya etam evam upaste visasahir ha bhavati, visasahir hasya praja bhavati. 7. Gargya said: ‘The person who is here in fire, on him, indeed, do I meditate as Brahman.’ Ajatasatru said: ‘Please do not talk to me about him. I meditate on him, verily, as the forbearing. He who meditates on him as such becomes, indeed, forbearing and his offspring, too, becomes forbearing.’ visasahih: forbearing, marsayita paresam. £. 8. sa hovaca gargyah, ya evdyam apsu purusah, etam evaham brahmopasa iti. sa hovaca ajatasatruh, ma maitasmin samva- disthah, pratirupa iti va aham etam upasa iti, sa ya etam evam upaste, pratirupam haivainam upagacchati , napratirupam, atho pratirupo’ smaj jayate. 8. Gargya said: ‘The person, who is here in water, on him, indeed, do I meditate as Brahman.’ Ajatasatru said: ‘Please do not talk to me about him. I meditate on him, verily, as the likeness. He who meditates on him as such, to him comes what is like (him), not what is unlike (him), also from him is born what is like (him).’ pratirupah: likeness, reflection, pratibimbah. 9. sa hovaca gargyah, ya evdyam ddarse purusah, etam evaham brahmopasa iti. sa hovaca ajatasatruh, ma maitasmin samva- II. I. 12. Brhad-aranyaka Upanisad 187 disthah. rocisnur iti va aham etam upasa iti. sa ya etam evarn upaste rocisnur ha bhavati, rocisnur hasya praja bhavati, atho yaih samnigacchati , sarvams tan atirocate. 9. Gargya said: The person who is here in a mirror, on him, indeed, do I meditate as Brahman.’ Ajatasatru said : ‘Please do not talk to me about him. I meditate on him, verily, as the shining one. He who meditates on him as such becomes shining indeed. His offspring, too, becomes shining. He also outshines all those with whom he comes in contact.’ rocisnuh: shining, dipti-svabhavah. $. 10. sa hovaca gargyah; ya evayam yantam pascdt sabdo nudeti; etam evaham brahmopasa iti. sa hovaca ajatasatruh; ma maitasmin samvadisthah, asur iti va aham etam upasa iti, sa ya etam evam upaste, sarvam haivasmiml loka ayur eti, nainam pura kdlat prano jahati. 10. Gargya said: ‘The sound here which follows one as he walks, on that, indeed, do I meditate as Brahman.’ Ajatasatru said: ‘Please do not talk to me about that. I meditate on him, verily, as life. He who meditates on him as such attains a full term of life in this world. Breath does not depart from him before (the completion of) his time.' 11. sa hovaca gargyah, ya evayam diksu purusah, etam evaham brahmopasa iti. sa hovaca ajatasatruh, ma maitasmin samva- disthah, dvitiyo’napaga iti va aham etam upasa iti, sa y a etam evam upaste, dvitiyavan ha bhavati, ndsmad ganas chidyate. 11. Gargya said: ‘The person who is here in the quarters (of heaven) on him, indeed, do I meditate as Brahman.’ Ajatasatru said: ‘Please do not talk to me about him. I meditate on him, verily, as the second who never leaves us. He who meditates on him as such becomes possessed of a second. His company is not cut off from him.’ His friends do not desert him. He is never lonely. 12. sa hovaca gargyah, ya evayam chayamay ah purusah, etam evaham brahmopasa iti. sa hovaca ajatasatruh, ma maitasmin samvadisthah, mrtyur iti va aham etam upasa iti, sa ya etam evam upaste, sarvam haivasmiml loka ayur eti, naivam pura kalan mrtyur agacchati. 12. Gargya said: ‘The person here who consists of shadow, on him, indeed, do I meditate as Brahman.' Ajatasatru said: II. i. 16. 1 88 The Principal Upanisads ‘Please do not talk to me about him. I meditate on him, verily, as death. He who meditates on him as such attains a full term of life in this world. Death does not come to him before (the completion of) his time.’ 13. sa hovdca gargyah, ya evayam atmani puru^ah, etam evdham brahmopasa iti. sa hovdca ajatasatruh, md maitasmin samvadisthah, atmanviti va aham etam upasa iti, sa ya etam evam upaste, atmanvi ha bhavati atmanvini hasya praja bhavati. sa ha tusnim asa gargyah. 13. Gargya said: ‘The person here who is in the self, on him, indeed, do I meditate as Brahman.’ Ajatasatru said: ‘Please do not talk to me about him. I meditate on him, verily, as self-possessed. He who meditates on him as such he becomes self-possessed. His offspring becomes self-possessed.’ Gargya became silent. Self-possession is the quality of those who are cultivated: dtma- vattvam vasyatmakatvam. A. 14. sa hovdca ajatasatruh, etavan nv iti, etavad-dhiti; naitavata viditam bhavatiti: sa hovdca gargyah upa tvayaniti. 14. Ajatasatru said: ‘Is that all?’ ‘That is all’ (said Gargya). (Ajatasatru said) ‘With that much only it is not known.’ Gargya said, ‘Let me come to you as a pupil.’ 15. sa hovdca ajatasatruh, pratilomam cai tad y ad brahmanah ksatriyam upeyat, brahma me vaksyatiti, vy eva tvajhapayisya- miti; tarn panav adayottasthau. tau ha purusam suptam ajagma- tuh, tarn etair namabhir amantrayam cakre, brhan pandara-vasah soma rajann iti: sa nottasthau; tarn panina pesam bodhayam cakara, sa hottasthau. 15. Ajatasatru said: ‘Verily, it is contrary to usual practice that a Brahmana should approach a Ksatriya, thinking that he will teach me Brahman. However, I shall make you know him clearly.’ Taking him by the hand he rose. The two together came to a person who was asleep. They addressed him with these names: Great, White-robed, Radiant, Soma. The man did not get up. He woke him by rubbing him with his hand. He then got up. pratilomam: contrary to usual practice, vipantam. $. 16. sa hovdca ajatasatruh, yatraisa etat supto’bhut, ya esa vijhanamayah purusah, kvaisa tadabhut, kuta etad agad iti. tad u ha na mene gargyah. II. i. 19. Brhad-aranyaka Upanisad 189 16. Ajatasatru said: ‘When this person who consists of in¬ telligence fell asleep thus, where was it and whence did it come back.’ And this also Gargya did not know. The fact that a man recovers his consciousness after deep sleep means that it was present even in sleep, though we are not conscious of it. In deep sleep the self perceives nothing whatever and is of the nature of inactive consciousness. 17. sa hovaca ajatasatruh, yatraisa etat supto’bhut esa vijhdna- mayah purusah, tad esam prananam vijhanena vijhanam adaya ya eso’ntar-hrdaya akasah tasmin chete, tani yada grhnati atha haitat purusah svapiti nama. tad grhita eva prano bhavati, grhita vak, grhitam caksuh, grhitam srotram, grhitam manah. 17. Ajatasatru said: ‘When this being fell asleep thus, then the person who consists of intelligence, having by his intelli¬ gence taken to himself the intelligence of these breaths (sense organs) rests in the space within the heart. When the person takes in these (senses), he is said to be asleep. When the breath is restrained, speech is restrained, the eye is restrained, the ear is restrained, the mind is restrained. akasa: space. $ identifies it with the Supreme Self: akasa-sabdena para eva sva atmocyate. prana: breath. S means by it nose, prana iti ghranendriyam. When the organs are restrained, the self rests in its own self: tasmad upasamhrtesu vagadisu kriya-kdraka-phalatmatabhavat svdt- mastha evatma bhavatity avagamyate. 8. karanavastha svasariraka paramatmany aplta iti svapiti sabdartho’bhipretah. R. 18. sa yatraitaya svapnayacarati, te hasya lokah: tad uta iva maharajo bhavati, uta iva maha-brahmanah, uta iva uccavacam nigacchati: sa yada maharajo, janapadan grhitva sve janapade yatha-kamam parivarteta, evam evaisa etat pranan grhitva sve sarire yatha-kamam parivartate. 18. ‘When he moves about in dream these are his worlds. Then he becomes as it were a great king, a great Brahmana as it were. He enters, as it were, states, high and low. Even as a great king, taking his people, moves about in his country as he pleases, so also here, this one, taking his breaths (senses), moves about in his own body as he pleases. 19. atha yada susupto bhavati, yada na kasya cana veda,- hita nama nadyo dva-saptatih sahasrani hrdayat puritatam abhipratisthante, tabhih pratyavasrpya puritati sete, sa yatha 190 The Principal Upanisads II. 2. I. kumaro va maharajo va maha-brahmano vatighnim anandasya gatva sayita, evam evaisa etac chete. 19. ‘Again, when one falls sound asleep, when he knows nothing whatsoever, having come through the seventy-two thousand channels called hita which extend from the heart to the pericardium, he rests in the pericardium. Verily, as a youth or a great king or a great Brahmana might rest when he has reached the summit of bliss, so does he then rest.’ Round the heart are the veins 72,000 in number. These are of five colours uniting with the rays of the sun similarly coloured. The sun and the heart are said to be connected with each other. In deep sleep the soul glides into the veins and through them it becomes one with the heart. At death the soul is said to pass out by the veins and the rays of the sun which the wise find open to them while they are closed to the ignorant. See also IV. 2. 3; IV. 3. 20. C.U. VIII. 6. 1 ; M.U. I. 2. 11. There is another suggestion that only one vein leads to the sun out of 101, the vein in question leading to the head. This refers to the suture, the brahma-randhra (A.U. I. 3. 12) through which in the process of creation Brahman is said to enter the body as spirit. The two versions of 72,000 and 101 are mixed up in later accounts. maha-brahmanah: great Brahmana, anavarata-brahmananda-paro- brahma-vit. R. 20. sa yathornanabhis tantunoccaret, yathagneh ksudra visphu- lihga vyuccaranti, evam evasmad atmanah sarve pranah, sarve lokah, sarve devah. sarvani bhutdni vyuccaranti: tasyopanisat, satyasya satyam iti prana vai satyam, tesam esa satyam. 20. ‘As a spider moves along the thread, as small sparks come forth from the fire, even so from this Self come forth all breaths, all worlds, all divinities, all beings. Its secret meaning is the truth of truth. Vital breaths are the truth and their truth is It (Self).’ See Maitrl Up. VI. 32. satyasya satyam: the truth of truth. The world is not to be repudiated as false. It is true, but it is true only derivatively. It is sustained by the Ultimate Truth. Second Brahmana BREATH EMBODIED IN A PERSON 1. yo ha vai sisum sa-ddhdnam sa-praty-ddhanam sasthunam sa-ddmam veda, sapta ha dvisato bhrdtrvydn avarunaddhi: ay am II. 2. 3- Brhad-aranyaka Upanisad 191 vava sisur yo’yam madhyaniah pranah , tasyaidam evadhanam , idarh pratyadhanam, pranah sthuna, annarh dama. 1. Verily, he who knows the new-born babe with his abode, his covering, his post and his rope keeps off his seven hostile kinsmen. Verily, this babe is breath in the middle. His abode is this (body). His covering is this (head). His post is breath, His rope is food. The babe is the subtle body ( lihgatman ) which has entered the body in five ways. madhyamah: in the middle, sarira-madhy-avarti ayam, pahca-vrttir yah pranah. R. Seven hostile kinsmen are said to be the seven organs, the eyes, ears, nostrils and mouth. They are said to be hostile, because they hinder the perception of the inner self. See Katha. IV. 1. By these man becomes attached to the world. dama: rope, pasa. Even as a calf is bound by the rope, the subtle body is supported by food, yatha vatsah pasena baddho’ vatisthate , evam annena pasena baddho hi prano’ vatisthate. Food binds the subtle to the gross body, sthula-sarira. 2. tam etah saptdksitaya upatisthante. tad yd ima aksan lohinyo rajayah, tabhir enarh rudro’nvayattah; atha yd aksann apas tabhih parjanyah; yd kanlnaka, taya adityah; yat krsnam, tena agnih; yat suklam, tena indrah; adharayainarh vartanya prthivy anvayatta; dyaur uttaraya; nasyannarh ksiyate ya evam veda. 2. The seven imperishable ones stand near him (to serve). Thus, there are these red streaks in the eye and by them Rudra is united with him. Then there is the water in the eye, by it Parjanya (is united with him). There is the pupil of the eye, by it Aditya (the sun is united with him). By the black (of the eye), fire (is united with him), by the white (of the eye), Indra (is united with him), by the lower eyelash earth is united with him, by the upper eyelash the heaven (is united with him). He who knows this, his food does not diminish. The seven imperishable ones are so called because they produce imperishableness by supplying food for the subtle body. 3. tad esa sloko bhavati: arvdg-bilas camasa urdhva-budhnah, tasmin yaso nihitarh visva-rupam: tasydsata rsayah sapta-tire, vdg astami brahmana samvidana iti. 192 The Principal Upanisads II. 3. 1. 1 arvag-bilas camasa urdhva-budhnah’ itidam tac chirah, esa hy arvagbilas camasa urdhva-budhnah. tasmin yaso nihitam visva- rupam’ iti, prana vai yaso nihitam visva-rupam, pranan etad aha. ‘tasyasata rsayah sapta-tlre' iti, prana va r say ah pranan etad aha. ‘vag astami brahmana samviddna iti, vag astami brahmana samvitte. 3. On this there is the following verse: ‘There is a bowl with its mouth below and bottom up. In it is placed the glory of manifold forms. On its rim sit seven seers, and speech as the eighth communicates with Brahman.’ What is called ‘the bowl with its mouth below and bottom up’ is the head, for it is the bowl with its mouth below and bottom up. ‘In it is placed the glory of manifold forms’ ; breaths, verily, are where the glory of manifold forms is placed: thus he says breaths. 'On its rim sit seven seers,’ verily, the breaths are the seers; thus he says breaths. 'Speech as the eighth communicates with Brahman,’ for speech as an eighth communicates with Brahman. visva-riipam: manifold forms, ndna-rupam. S. 4. imav eva gotama-bharadvajau, ayam eva gotamah, ayam bharadvajah; imav eva visvamitra-jamadagni, ayam eva visvami- trah, ayam jamadagnih; imav eva vasistha-kasyapau, ayam eva vasisthah, ayam kasyapah; vag evatrih, vaca hy annam adyate, attir ha vai namaitad yad atrir iti; sarvasyatta bhavati, sarvam asyannam bhavati, ya evam veda. 4. These two (ears) here are Gotama and Bharadvaja. This is Gotama, and this is Bharadvaja. These two (eyes) here are Visvamitra and Jamadagni. This is Visvamitra, this is Jama- dagni. These two (nostrils) here are Vasistha and Kasyapa.This is Vasistha, this is Kasyapa. The tongue is Atri, for by the tongue food is eaten. Verily, eating is the same as the name Atri. He who knows this becomes the eater of everything : everything becomes his food. Third Brahmana THE TWO FORMS OF REALITY 1. dve vava brahmano rupe, murtam caivamurtam ca, martyam camrtam ca, sthitam ca, yac ca, sac ca, tyac ca. 1. Verily, there are two forms of Brahman, the formed and II. 3- 6. Brhad-aranyaka TJpanisad 193 the formless, the mortal and the immortal, the unmoving and the moving, the actual (existent) and the true (being). See Maitri VI. 3. 2. tad etan murtam yad any ad vayos cantarik$ac ca, etan martyam, etat sthitam, etat sat, tasyaitasya murtasya, etasya martyasya etasya sthitasya, etasya sata esa raso ya esa tapati, sato hy esa rasah. 2. This is the formed Brahman, whatever is different from the air and the atmosphere. This is mortal. This is unmoving, this is actual. The essence of this formed, this mortal, this unmoving, this actual is the yonder sun which gives forth warmth, for that is the essence of the actual. 3. athamurtam vayus cantariksam ca, etad amrtam etad yat, etat tyat, tasyaitasydmurtasya, etasyamr tasya, etasya yatah etasya tasyaisa raso ya esa etasmin mandate purusah, tasya hy esa rasah, ity adhidaivatam. 3. Now the formless is the air and the atmosphere. This is immortal, this is the moving and this is the true. The essence of this unformed, this immortal, this moving, this true is this person who is in the region of the sun for he is the essence (of true). This, with reference to the divinities. 4. athadhyatmam: idam eva murtam yad any at pranac ca yas cayam antaratmann akasah, etan martyam, etat sthitam, etat sat, tasyaitasya murtasya, etasya martyasya, etasya sthitasya, etasya sata esa raso yac caksuh, sato hy esa rasah. 4. Now with reference to the self; just this is the formed, what is different from the breath and from the space which is within the self. This is mortal, this is unmoving, this is actual (existent). The essence of this formed, this mortal, this un¬ moving, this actual is the eye, for it is the essence of the actual. 5. athamurtam pranas ca yas cayam antar-atmann akasah; etad amrtam, etad yat, etat tyam, tasyaitasydmurtasya, etasya- mrtasya, etasya yatah, etasya tyasyaisa raso yo’yam daksine’ksan purusah, tyasya hy esa rasah. 5. Now the formless is the breath and the space which is within the self. This is immortal, this is moving, this is the true. The essence of this unformed, immortal, moving, true is this person who is in the right eye, for he is the essence of the true. 6. tasya haitasya purusasya rupam yatha maharajanam vdsah, ig4 The Principal Upanisads II. 3. 6. yatha pandv-avikam, yathendragopah, yathagnyarcih, yatha pundarikam, yatha sakrd-vidyuttam; sakrd-vidyutteva ha va asya srir bhavati, ya evarh veda. athdta ddesah na iti na iti, na hy etasmad iti , na ity anyat param asti; atha nama-dheyam satyasya satyam iti. prana vai satyam, tesam esa satyam. 6. The form of this person is like a saffron-coloured robe, like white wool, like the Indragopa insect, like a flame of fire, like a white lotus, like a sudden flash of lightning. He who knows it thus attains splendour like a sudden flash of lightning. Now therefore there is the teaching, not this, not this for there is nothing higher than this, that he is not this. Now the designa¬ tion for him is the truth of truth. Verily, the vital breath is truth, and He is the truth of that. See also III. 9. 26; IV. 2. 4; IV. 4. 22; IV. 5. 15. like a sudden flash of lightning: enlightenment is said to be instantaneous. Truth flashes suddenly like lightning. not this, not this: Matrceta speaks of the Buddha thus ‘Only you yourself can know yourself who are beyond measure, beyond number, beyond thought, beyond comparison.’ aprameyam asamkhyeyarn acintyam anidarsanam svayam evatmanatmanam tvarn eva jhaturn arhasi 151. D. R. Shackleton Bailey’s ed. (1951), pp. 148, 180. In the Republic, there is the impersonal form of the good and in the Timaeus there is the self-moving spirit fit to receive the name of God. This section of the Upanisad suggests that the two cannot be left unreconciled but are to be treated as two forms of one Reality. The Fourth Gospel insists that God ‘works’ in the world, but he works through the Logos who is himself God though not the God¬ head. Plotinus though he believes in heaven as the rich intelligible or spiritual world in which our individuality is preserved, affirms that on certain rare occasions the human soul may transcend even the realm of spirit, and enter into communion with the one, ‘beyond existence,’ of whom nothing positive can be affirmed. While there is a realm which consists in the duality of subject and object, which is perceived by the intelligence to be coextensive and reciprocally necessary, there is an absolute unity from which all dualities proceed, which is itself above duality. The pseudo-Dionysius called God ‘The absolute No-thing which is above all existence’ and declares that ‘no monad or triad can express the all-transcending hiddenness of the all-transcending superessentially superexisting superdeity.’ Scotus Erigena says: ‘God because of his excellence may rightly be called Nothing.’ Hooker says wisely: ‘Dangerous it were for the feeble brain of man to wade far into the doings of the Most II. 4- 3- Brhad-aranyaka Upanisad 195 High; whom although to know be life and joy to make mention of his name, yet our soundest knowledge is to know that we know him not as indeed he is . . . our safest eloquence concerning him is our silence.’ Many systems of thought distinguish between the absolutely transcendent Godhead ‘who dwelleth in the light which no man can approach unto’ and the Creator God. In this famous passage, the Upanisad speaks to us of the Absolute transcendent non-empirical Godhead. This is S’s view. Ramanuja, however, thinks that since there can be no object without qualities, this passage negates only some attributes and not all of them. For Ramanuja, knowledge is possible only of a determined or qualified object. He argues that the passage does not mean that Brahman has noqualities at all, but only that there are no evil qualities in Brahman. Fourth Brahmana THE CONVERSATION OF YAfNAVALKYA AND MAITREYl ON THE ABSOLUTE SELF 1. maitreyi, iti hovaca yajhavalkyah, ud yasyan va are ’ham asmat sthanad asmi; hanta, te ’naya katyayanyantam karavanlti. 1. ‘Maitreyi,’ said Yajnavalkya, 'verily, I am about to go forth from this state (of householder). Look, let me make a final settlement between you and that Katyayani.’ See IV. 5. sthanad: from the state, i.e. the stage in his life. Yajnavalkya wishes to renounce the stage of the householder, gyhastha and enter that of the anchorite, vanaprastha. 2. sa hovaca maitreyi, yan nu ma iyam, bhagoh, sarva prthivl vittena purna syat, katham tenamrta syam iti. na, iti hovaca yajhavalkyah : yathaivopakaranavatam jivitam, tathaiva te jivitam syad amrtatvasya tu nasasti vitteneti. 2. Then said Maitreyi: 'If, indeed, Venerable Sir, this whole earth filled with wealth were mine, would I be immortal through that?’ ‘No,’ said Yajnavalkya: ‘Like the life of the rich even so would your life be. Of immortality, however, there is no hope through wealth.’ 3. sa hovaca maitreyi, yenaham ndmrta syam, kim aham tena kuryam, yad eva bhagavan veda tad eva me bruhlti. 3. Then Maitreyi said: ‘What should I do with that by which 196 The Principal Upanisads II. 4. 5. I do not become immortal? Tell me that, indeed, Venerable Sir, of what you know (of the way to immortality).’ Venerable Sir: Bharata says that gods, sages, monks and saints are to be called bhagavan: devds ca munayas caiva lihginah sddhavds ca ye bhagavann iti te vacyah sarvaih stri-pum-napumsakaih. the way to immortality: kevalam amrtatva-sddhanam. S. 4. sa hovaca yajhavalkyah, priya bata are nah sati priyarh bhasase; ehi, assva, vydkhydsydmi te; vyacaksdnasya tu me nididhyasasva iti. 4. Then Yajnavalkya said: ‘Ah, dear, you have been dear (even before), and you (now) speak dear words. Come, sit down, I will explain to you. Even as I am explaining reflect (on what I say).’ priya: dear. You are dear because you wish to learn of that truth which is nearest my heart. bata: batety anukampyaha. It shows tenderness. reflect: vakydny arthato niscayena dhyatum iccheti. S. Those who recite the Vedas without understanding their meaning are compared by Sayana to lifeless pillars which bear the weight of the roof: sthanur ayam bhara-hdrah kildbhud,adhitya vedamnavijdndti yo’rtham. Cp. what Krsna says to Arjuna in the Uttar a-gitd : ya ha kharas candana-bhara-vdhi bharasya vetta na tu saurabhasya tatha hi viprah sruti-sastra-purnah, jhanena hxnahpasubhihsamdnah . Just as a donkey bearing the weight of sandal-wood knows its weight but not its fragrance, so also is a Brdhmana who knows the texts of the Vedas and scriptures but not their significance. There is another version of this verse: yatha kharas candana-bhara-vahi bharasya vetta na tu candanasya, tathaiva sastrani bahuny adhltya, saram na janan kharavad vahet sah. It is said that some people are clever only at expounding, while others have the ability .to practise what they learn. The hand carries the food to the mouth but only the tongue knows the flavours. vydkhyatum eva kecit kusatah, sdstram prayoktum alam anye upanamayati karo’nnam rasams tu jihvaiva jdndti. 5. sa hovaca: na va are patyuh kam'dya patih priyo bhavati, atmanas tu kamaya patih priyo bhavati; na va are jayayai kamaya jaya priya bhavati, atmanas tu kamaya jdyd priya bhavati; na va are putranam kamaya putrah priya bhavanti, atmanas tu kamaya putrah priya bhavanti; na va are vittasya kamaya vittam priyam bhavati, atmanas tu kamaya vittam priyam bhavati; na va are brahmanah kamaya brahma priyam bhavati, atmanas tu II. 4. 5- Brhad-aranyaka Upanisad 19 7 kamaya brahma priyam bhavati; na vd are ksatrasya kamaya ksatram priyam bhavati atmanas tu kamaya ksatram priyam bhavati; na vd are lokanam kamaya lokah priya bhavanti, atmanastu kamaya lokah priya' bhavanti; na vd are devanam kamaya devdh priya bhavanti, atmanas tu kamaya devah priya bhavanti; na vd are bhutandm kamaya bhutani priyani bhavanti, atmanas tu kamaya bhutani priyani bhavanti; na vd are sarvasya kamaya sarvam priyam bhavati, atmanas tu kamaya sarvam priyam bhavati; atma va are drastavyah srotavyo mantavyo nididhyasitavyah: maitreyi atmano vd are darsanena sravanena matyd vijndnenedam sarvam viditam. 5. Then he said: ‘Verily, not for the sake of the husband is the husband dear but a husband is dear for the sake of the- Self. Verily, not for the sake of the wife is the wife dear but a wife is dear for the sake of the Self. Verily, not for the sake of the sons are the sons dear but the sons are dear for the sake of the Self. Verily, not for the sake of wealth is wealth dear but wealth is dear for the sake of the Self. Verily, not for the sake of Brahminhood is brahminhood dear but brahminhood is dear for the sake of the Self. Verily, not for the sake of ksatriya- hood is ksatriyahood dear but ksatriyahood is dear for the sake of the Self. Verily, not for the sake of the worlds are the worlds dear but the worlds are dear for the sake of the Self. Verily, not for the sake of the gods are the gods dear but the gods are dear for the sake of the Self. Verily, not for the sake of the beings are the beings dear but the beings are dear for the sake of the Self. Verily, not for the sake of all is all dear but all is dear for the sake of the Self. Verily, O Maitreyi, it is the Self that should be seen, heard of, reflected on and medi¬ tated upon. Verily, by the seeing of, by the hearing of, by the thinking of, by the understanding of the Self, all this is known. All objects of the world, earthly possessions, romantic delights, provide opportunities for the realisation of the Self. the Self should be seen, heard of, reflected on and meditated upon: srotavyah sruti-vakyebhyah, mantavyas copapattibhih. matva ca satatarh dhyeya, ete darsana-hetavah. Vivarana- prameya-sariigraha . The Sruti, the text, is the basis for intellectual development, manana. It is a means subordinate and necessarjf to true knowledge; nididhyasana is the opposite of thoughtless diffusion. It prepares for integral purity. Contemplation is not mere philosophic thought. It is a higher 198 The Principal Upanisads II. 4. 8. stage of spiritual consciousness. It secures the direct conviction of the reality. While a teacher can help, personal effort alone can take us to the goal of realisation. The Jaina and the Buddhist systems also recognise the three stages of religious development. The three jewels of the Jainas, ratna-traya, are right belief, right knowledge and right conduct. Matrceta says in Satapancasatka (90) : dgamasyartha-cintaya bhdvanopasanasya ca kala-traya-vibhago' sti nanyatra tava sasanat. Nowhere except in your teaching is there the threefold division of time into hearing the Scriptures, reflection on their meaning and the practise of meditation. 6. brahma tam paradad yo’ nyatratmano brahma veda. ksatram lam paradad yo ’nyatratmanah ksatram veda. lokas tam paradur yo ’nyatratmano lokan veda. devas tam paradur yo’ nyatratmano devdn veda. bhutani tam paradur yo’nyatratmano bhutani veda. sarvarh tam paradad y o’ nyatratmano sarvam veda. idam brahma, idarh ksatram, ime lokah, ime devah, imani bhutani, idam sarvam, yad ayam atma. 6. ‘The Brahmana ignores one who knows him as different from the Self. The Ksatriya ignores one who knows him as different from the Self. The worlds ignore one who knows them as different from the Self. The gods ignore one who knows them as different from the Self. The beings ignore one who knows them as different from the Self. All ignores one who knows it as different from the Self. This Brahmana, this Ksatriya, these worlds, these gods, these beings and this all are this Self. The various particular notes are not heard apart from the whole, but they are heard in the total sound. 7. sa yatha dundubher hanyamanasya na bahyan sabddn saknuyad grahanaya, dundubhes tu grahanena dundubhy-dgha- tasya va sabdo grhitah. 7. ‘As when a drum is beaten, one is not able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped. aghatasya va: or the beater of the drum, tadahanty-purusasya nirodhena va. R. 8, sa yatha sahkhasya dhmdyamanasya na bahyan sabddn II. 4. ii. Brhad-dranyaka Upanisad 199 saknuydd grahanaya, sahkhasya tu grahaenan sahkha-dhmasya va sab do grhitah. 8. ‘As when a conch is blown, one is not able to .grasp its external sounds, but by grasping the conch or the blower of the conch the sound is grasped. 9. sa yatha vinayai vadyamanayai na bahyan sabdan saknuydd grahanaya, vinayai tu grahanena vina-vadasya va sabdo grhitah. 9. ‘As when a vina (lute) is played, one is not able to grasp its external sounds, but by grasping the vina or the player of the vina the sound is grasped. 10. sa yathardra-edhdgner abhyahitdt prthag dhuma vinis- caranti, evarh va are’sya mahato bhutasya nihsvasitam, etad yad rgvedo yajurvedah samavedo tharvahgirasa itihdsah puranam vidya upanisadah slokah sutrany anuvyakhyandni vyakhyanani: asyaivaitani sarvani nihsvasitani . 10. ‘As from a lighted fire laid with damp fuel, various (clouds of) smoke issue forth, even so, my dear, the Rg Veda, the Yajur Veda, the Santa Veda, Atharvangirasa, history, ancient lore, sciences, Upanisads, verses, aphorisms, explanations and commentaries. From this, indeed, are all these breathed forth. See Maitri VI. 32. All knowledge and all wisdom are the breath of the eternal Brahman. mahad bhutam: the great reality. It is great because it is greater than everything else and is the source of all else. breathing: As a man breathes without effort, so all these come out of the Supreme without effort : yatha aprayatnenaiva purusa-nisvdso bhavati. S. anuvyakhyandni: explanations, bhdsya-vyakhydnani. vyakhyanani: commentaries, bhasya-rupani. 11. sa yatha sarvasam apam samudra ekayanam, evarh sarvesam sparsanam tvag ekayanam, evarh sarvesarh gandhanam nasike ekayanam, evarh sarvesarh rasanarh jihva ekayanam, evarh sarvesarh rupdnarh caksur ekayanam, evarh sarvesarh sabdanarh srotram ekayanam, evarh sarvesarh sarhkalpanarh mana ekayanam, evarh sarvasam vidyanarh hr day am ekayanam, evarh sarvesarh karmanarh hastav ekayanam, evarh sarvesam anandanam upastha ekayanam, evarh sarvesarh visarganam payur ekayanam, evarh sarvesarh adhvanam padav ekayanam, evarh sarvesarh vedanarh vdg ekayanam. 11. ‘As the ocean is the one goal (uniting place) of all waters, as the skin is the one goal of all kinds of touch, as the nostrils 200 The Principal Upanisads II. 4. 13. are the one goal of all smells, as the tongue is the one goal of all tastes, as the eye is the one goal of all forms, as the ear is the one goal of all sounds, as the mind is the one goal of all determinations, as the heart is the one goal of all forms of knowledge, , as the hands are the one goal of all acts, as the organ of generation is the one goal of all kinds of enjoyment, as the excretory organ is the one goal of all evacuations, as the feet are the one goal of all movements, as speech is the one goal of all Vedas. 12. sa yatha saindhava-khilya udake prasta udakam evanuvi- llyeta, na hasya udgrahanayeva syat, yato yatas tv adadlta lavanam eva, evarn va ara idarn mahad bhutam unantam aparam vijhana-ghana eva; etebhyo bhutebhyah samutthaya, tany evanu- vinasyati; na pretya sarhjhasti, iti are bravimi, iti hovaca yajhavalkyah. 12. ‘As a lump of salt thrown in water becomes dissolved in water and there would not be any of it to seize forth as it were, but wherever one may take it is salty indeed, so, verily, this great being, infinite, limitless, consists of nothing but knowledge. Arising from out of these elements one vanishes away into them. When he has departed there is no more know¬ ledge. This is what I say, my dear’: so said Yajnavalkya. saindhava: salt, sindhor vikarah saindhavah, sindhusabdenodakam abhidhlyate , syandanat sindhur udakam. S, samjha: detailed knowledge, visesa-samjha S. 13. sa hovaca maitreyi, atraiva ma bhagavan amumuhat, na pretya samjhastiti. sa hovaca, na va are'ham moharn bravlmi, alarh va ara idam vijhanaya. 13. Then said Maitreyi: ‘In this, indeed, you have bewil¬ dered me, Venerable Sir, by saying that, “when he has departed there is no more knowledge.’’’ Then Yajnavalkya said: ‘Cer¬ tainly I am not saying anything bewildering. This is enough for knowledge (or understanding).’ The confusion is due to the seeming contradiction that the Self is pure intelligence, and, again, when one has departed there is no more knowledge. The same fire cannot be both hot and cold. S points out that Brahman, the pure intelligence, remains unchanged, that it does not pass out with the destruction of the elements, but the individual existence due to avidya is overcome : katham vijhana-ghana e va, katham va na pretya samjhastiti , na 'hy usnas sltas cagnir evaiko bhavati . . . sa atma sarvasya jagatah paramarthato bhuta-nasan na vinasl, vinasl tv avidya-krta-khilyabhavah. S. II. 5- i. Brhad-aranyaka Upanisad 201 The goal seems to be like the state of dreamless sleep a state of utter annihilation. Maitreyi protests against such a bewildering prospect. 14. yatra hi dvaitam iva bhavati, tad itara itaram jighrati, tad itara itaram pasyati, tad itara itaram srnoti, tad itara itaram abhivadati, tad itara itaram manute, tad itara itaram vijanati. yatra tv asya sarvam atmaivabhut, tat kena kam jighret, tat kena kam pasyet, tat kena kam srnuyat, tat kena kam abhivadet, tat kena kam manvita, tat kena kam vijaniyat? yenedam sarvam vijanati, tarn kena vijaniyat, vijhataram are kena vijaniyad iti. 14. ‘For where there is duality as it were, there one smells another, there one sees another, there one hears another, there one speaks to another, there one thinks of another, there one understands another. Where, verily, everything has become the Self, then by what and whom should one smell, then by what and whom should one see, then by what and whom should one hear, then by what and to whom should one speak, then by what and on whom should one think, then by what and whom should one understand ? By what should one know that by which all this is known ? By what, my dear, should one know the knower?’ See C.U. VII. 24. 1. The reference here is to the Absolute Brahman. Whatever is known is an object. As the Self is the subject, it cannot be known. This section indicates that the later subjection of women and their exclusion from Vedic studies do not have the support of the Upanisads. Fifth Brahmana THE COSMIC AND THE INDIVIDUAL 1. iyam prthivi sarvesam bhutanam madhu, asyai prthivyai sarvani bhutani madhu; yas cayam asyam prthivyam tejomayo’ mrtamayah purusah, yas cayam adhyatmam sartras tejomayo’ mrtamayah purusah, ayam eva sa yo’yam atma, idam amrtam, idam brahma, idam sarvam. 1. This earth is (like) honey for all creatures, and all creatures are (like) honey for this earth. This shining, immortal person who is in this earth and With reference to oneself, this shining, immortal person who is in the body, he, indeed, is just this self. This is immortal, this is Brahman, this is all. 202 The Principal Upanisads II. 5. 5. The earth and all living beings are mutually dependent, even as bees and honey are. The bees make the honey and the honey supports the bees: parasparam upakaryopakar aka-bhave phalitam aha. A. Brahman is the self in each, in the earth and in the individual. 2. ima apah sarvesam bhutanam madhu, asam apam sarvani bhutani madhu, yas cayam asv apsu tejomayo’ mrtamayah purusah, yas cayam adhyatmam, raitasas tejomayo’ mrtamayah purusah; ayam eva sa yo’ yam atma, idam amrtam, idam brahma, idam, sarvam. 2. This water is (like) honey for all beings, and all beings are (like) honey for this water. This shining, immortal person who is in this water and with reference to oneself, this shining, immortal person existing as the seed (in the body), he is,- indeed, just this self, this is immortal, this is Brahman, this is all. In the body it exists, specially in the seed: adhyatmam retasy apam visesato ’vasthanam. S. retaso jala-vikaratvat. R. 3. ayam agnih, sarvesam bhutanam madhu; asyagneh sarvani bhutani madhu; yas cayam asminn agnau tejomayo ’mrtamayah purusah, yas cayam adhyatmam. vah-mayas tejomayo ’mrtamayah purusah, ayam eva sa yo’ yam atma, idam amrtam, idam brahma, idam sarvam. 3. This fire is (like) honey to all beings, and all beings are (like) honey for this fire. This shining, immortal person who is in this fire and with reference to oneself, this shining, im¬ mortal person who is made of speech, he is just this self, this is immortal, this is Brahman, this is all. 4. ayam, vayuh sarvesam bhutanam madhu; asya vayoh sarvani bhutani madhu; yas cayam asmin vayau tejomayo ’mrtamayah Purusah, yas cayam adhyatmam pranas tejomayo ’mrtamayah purusah, ayam eva sayo’yam atma, idam amrtam, idam brahma, idam sarvam. 4. This air is (like) honey to all beings, and all beings are (like) honey for this air. This shining, immortal person who is in this air and with reference to oneself this shining, immortal person who is breath (in the body), he is 'just this Self, this is immortal, this is Brahman, this is all. See I. 5. 11. 5. ayam adityah sarvesam bhiitanam madhu; asyadityasya sarvani bhutani madhu; yas cayam asminn aditye tejomayo’ mrtamayah purusah, yas cayam adhyatmam caksusas tejomayo' II. 5- 8. Brhad-aranyaka Upanisad 203 mrtamayah purusah, ayam eva sa yo’ yam atma, idam amrtam, idam brahma, idam sarvam. 5. This sun is (like) honey for all beings and all beings, are (like) honey for this sun. This shining, immortal person who is in this sun and with reference to oneself, this shining, immortal person who is in the eye, he is just this Self, this is immortal, this is Brahman, this is all. 6. ima disah sarvesam bhutanam madhu; asarh disarh sarvani bhutani madhu; yas cayam asu diksu tejomayo ’mrtamayah purusah, yas cayam adhyatmam srotrah pratisrutkas tejomayo’ mrtamayah purusah, ayam eva sa yo’ yam atma, idam amrtam, idam brahma, idam sarvam. 6. These quarters are (like) honey to all beings, and all beings are (like) honey for these quarters. This shining, immortal person who is in these quarters and with reference to oneself, this shining, immortal person who is in the ear and the time of hearing, he is just this Self, this is immortal, this is Brahman, this is all. time of hearing: sabda-prati-sravana-velayam sannihito bhavatili pratiiruthah. S. 7. ayam candrah sarvesam bhutanam madhu; asya candrasya sarvani bhutani madhu; yas cayam asmims candre tejomayo’ mrtamayah purusah, yas cayam adhyatmam manasas tejomayo’ mrtamayah purusah, ayam eva sa yo’ yam atma, idam amrtam, idam brahma, idam sarvam. 7. This moon is like (honey) to all beings, and all beings are (like) honey for this moon. This shining, immortal person who is in this mbon and with reference to one self, this shining, immortal person who is in the mind, he is just this Self, this is immortal, this is Brahman, this is all. 8. iyam vidyut sarvesam bhutanam madhu, asyai vidyutah sarvani bhutani madhu; yas cayam asyarh vidyuti tejomayo’ mrtamayah purusah, yas cayam adhyatmam taijasas tejomayo’ mrtamayah purusah, ayam eva sa yo’yam atma, idam amrtam, idam brahma, idam sarvam. 8. This lightning is (like) honey to all beings, and all beings are (like) honey for this lightning. This shining, immortal person who is in this lightning and with reference to this self, this shining, immortal person who is in the light, he is just this Self, this is immortal, this is Brahman, this is all. 204 The Principal Upanisads II. 5. 11. 9. ayam stanayitnuh sarvesam bhutanam madhu; asya stanayitnoh sarvani bhutani madhu; yas cay am asmin stanayitnau tejomayo 'mrtamayah purusah, yas cayam adhyatmam, sabdah sauvaras tejomayo’ mrtamayah purusah, ayam eva sayo’yam atma, idam amrtam, idam brahma, idam, sarvam. 9. This cloud is (like) honey to all beings, and all beings are (like) honey for this cloud. This shining, immortal person who is in this cloud and with reference to one self, this shining, immortal person who is in the sound and in tone, he is just this Self, this is immortal, this is Brahman, this is all. stanayitnu: cloud, parjanya or thunder, megha-garjanam. R. sound: sabde bhdvah sabdah. S. tone: svare visesato bhavatiti sauvarah. S. 10. ayam akasah sarvesam bhutanam madhu; asyakasasya sarvani bhutani madhu; yas cayam asminn dkd.se tejomayo’ mrtamayah, purusah, yas cayam adhyatmam hrdyakasah tejo¬ mayo’ mrtamayah purusah, ayam eva sa yo’yam atma, idam amrtam, idam brahma, idam sarvam. 10. This space is (like) honey for all beings and all beings are (like) honey for this space. This shining, immortal person who is in this space and with reference to one self, this shining, immortal person who is in the space in the heart, he is just this Self, this is immortal, this is Brahman, this is all. 11. ayam dharmah sarvesam bhutanam madhu; asya dhar- masya sarvani bhutani madhu; yas cayam asmin dharme tejo¬ mayo ’mrtamayah purusah, yas cayam adhyatmam dharmas tejomayo ’mrtamayah purusah, ayam eva sa yo’yam atma, idam amrtam, idam brahma, idam, sarvam. 11. This law is (like) honey for all beings and all beings are (like) honey for this law. This shining, immortal person who is in this law and with reference to one self, this shining, immortal person who exists as lawabidingness, he is just this Self, this is immortal, this is Brahman, this is all. this law: though law is not directly perceived, it is described by the word ‘this,’ as though it were directly perceived, because the effects produced by it are directly perceived: ayam ity apratyakso’ pi dharmah karyena tat-prayuktena pratyaksena, vyapadisyate; ayam dharma iti pratyaksavat. S. The self and dharma or righteousness are regarded as equivalent. Cp. ‘Live you ( viharatha ) having self as light and refuge and none other, having dharma as light and refuge and none other.’ Dlgha Nikaya II. 100. The end of the way is to II. 5- i5- Brhad-aranyaka Upanisad 205 become what we are, to become Brahman or the Buddha. The arhats are said to become one with Brahman, brahma-bhuta. 12. idam, satyam sarvesam bhutanam madhu; asya satyasya sarvani bhutani madhu; yas cayam asmin satye tejomayo’ mrtamayah purusah, yas cayam adhyatmam satyas tejomayo’ mrtamayah purusah, ayam eva sa yo’yam atma, idam amrtam, idam brahma, idam sarvam. 12. This truth is (like) honey for all beings, and all beings are (like) honey for this truth. This shining, immortal person who is in this truth and with reference to oneself, this shining, immortal person who exists as truthfulness, he is just this Self, this is immortal, this is Brahman, this is all. 13. idam manusam sarvesam bhutanam madhu; asya manu- sasya sarvani bhutani madhu; yas cayam asmin manuse tejomayo’ mrtamayah purusah, yas cayam adhyatmam mdnusas tejomayo' mrtamayah purusah, ayam eva sa yo’yam atma, idam amrtam, idam brahma, idam sarvam. 13. This mankind is (like) honey for all beings, and all beings are like honey for this mankind. This shining, immortal person who is in this mankind and with reference to oneself, this shining, immortal person who exists as a human being, he is just this self, this is immortal, this is Brahman, this is all. 14. ayam atma sarvesam bhutanam madhu; asyatmanah sarvani bhutani madhu; yas cayam asminn atmani tejomayo’ mrtamayah purusah, yas cayam atma tejomayo’ mrtamayah purusah, ayam eva sa yo’ yam atma, idam amrtam, idam brahma, idam sarvam. 14. This self is (like) honey for all beings and all beings are (like) honey for this self. This shining, immortal person who is in this self and the shining, immortal person who is in this (individual) self, he is just this Self, this is immortal, this is Brahman, this is all. The cosmic self and the individual self are referred to. 15. sa v a ayam atma sarvesam bhutanam adhipatih; sarvesam, bhutanam raja; tad yatha ratha-nabhau ca ratha-nemau carah sarve samarpitah, evam evasminn atmani sarvani bhutani sarve devah sarve lokah sarve pranah sarva eta atmanah samarpitah. 15. This self, verily, is the lord of all beings, the king of all beings. As all the spokes are held together in the hub and felly of a wheel, just so, in this self, all beings, all gods, all worlds, all breathing creatures, all these selves are held together. 206 The Principal Upanisads II. 5. 17. MADHU-VIDYA: THE HONEY DOCTRINE 16. idam vai tan madhu dadhyahh atharvano ’svibhyam uvaca. tad etad rsih pasyann avocat: tad vam nara sanaye darhsa ugram. avis krnomi, tanyatur na vrstim. dadhyah ha yan madhv atharvano vam. asvasya sirsna pra yad im uvaca iti. 16. This, verily, is the honey which Dadhyah, versed in the Atharva Veda, declared unto the two Asvins. Seeing this the seer said: ‘O Asvins in human form, I make known that terrible deed of yours which you did out of greed, even as thunder (makes known) the coming rain, even the honey which Dadhyah, versed in the Atharva Veda, declared to you through the head of a horse.’ See R.V. I . 116. 12. Satapatha Brahmana. XIV. I. 1 and 4. The two Asvins desired instruction from Dadhyah, but he was unwilling to impart it as Indra had threatened Dadhyah that he would cut off his head, if he taught this madhu-vidya, honey doctrine to any one else. So the Asvins took off Dadhyan’s head and sub¬ stituted for it a horse’s head. Dadhyah declared the honey doctrine. Indra carried out his threat, and the Asvins restored to Dadhyah his own head. This story illustrates the extreme difficulty which even the gods had to secure the knowledge originally possessed by Indra. Asvins in human form, narakarau asvinau. S. sanaye: out of greed, labhaya: labha-lubdho hi loke’pi kruram karma- carati. S. 17. idam vai tan madhu dadhyahh atharvano ’svibhyam uvaca. tad etad rsih pasyann avocat: atharvanay asvina dadhice asvyam sirah praty airayatam. sa vam madhu pra vocad rtayan, tvastram yad dasrav api kaksyam vam iti. 17. This, verily, is the honey which Dadhyah, versed in the Atharva Veda, declared unto the two' Asvins. Seeing this, the seer said, ‘O Asvins, you set a horse's head on Dadhyah, versed in the Atharva Veda, ye terrible ones: to keep his promise he declared to you the honey of Tvastri which is your secret.’ See R.V. I. 117. 22. Keeping one’s solemn promise is more important than the life itself, jivitad api hi satya-dharma-paripalana gurutareti. S. II. 5- 19- Brhad-aranyaka Upanisad 207 kaksyam: secret, gopyam, rahasyam paramdtma-sambandhi yad vijhdnam. $. tvastram: of Tvastr, the sun: tvasta adiiyah tasya sambandhi. £. The head of yajha or sacrifice became the sun ; to restore the head the rite called pravargya was started, yajnas siras chinnam tvasta- bhavat, tat pratisandhandrtham pravargyarh karma. 18. idarh vai tan madhu dadhyann atharvano ’svibhydm uvdca, tad etad rsih pasyann avocat: puras cakre dvipadah, puras cakre catuspadah. purah sa paksl bhutva purah purusa avisat iti. sa va ayam purusah sarvd.su pursu purisayah, nainena kith ca ndndvrtam , nainena kim ca nasamvrtam. 18. This, verily, is the honey which Dadhyan, versed in the Atharva Veda, declared unto the two Asvins. Seeing this the seer said: ‘He made bodies with two feet and bodies with four feet. Having first become a bird, he the person entered the bodies.’ This, verily, is the person dwelling in all bodies. There is nothing that is not covered by him, nothing that is not per¬ vaded by him. purah: bodies, purani, iarlrani. $. paksl: bird, subtle body, lihga-sarlram. Cp. pura-samjhe sariresmin sayanat puruso harih, quoted by R. There is nothing which is not filled by the Supreme, inside or outside. sa eva nama-rupdtmandntar-bahir-bhavena karya-karana-rupena vyavasthitah. S. Cp. This city {pur) is these worlds, the person ( purusa ) is the spirit {yo'yam pavate, vayu), who because he inhabits ( sete ) this city is called the citizen ( puru sa).’ Satapatha Brahmana XIII. 6. 2. 1. See also Atharva Veda X. 2. 30, where ‘he who knoweth Brahma’s city, whence the Person ( purusa ) is so called, him neither sight nor the breath of life desert ere old age.’ Philo says: 'As for lordship, God is the only citizen.’ Cher. 121. 19. idarh vai tan madhu dadhyann atharvano’ svibhydm uvaca, tad etad rsih pasyann avocat: rupam rupam pratiriipo babhiiva, tad asya rupam, praticaksanaya; indro mayabhih puru-rupa iyate. yuktd hy asya harayah sata dasa iti. ayam vai harayah, ayam vai dasa ca sahasrani, bahiini canantani ca, tad etad brahmdpurvam, anaparam, anantaram, abahyam ayam dtma brahma sarvdnubhuh, ity anusdsanam. 208 II. 6. 2. The Principal Upanisads 19. This, verily, is the honey which Dadhyari, versed in the Atharva Veda, declared unto the two Asvins. Seeing this the seer said: ‘He transformed himself in accordance with each form. This form of him was meant for making him known. Indra (the Lord) goes about in many forms by his may as (magical powers), for to him are yoked steeds, hundreds and ten. He, verily, is the steeds. He, verily, is tens and thousands, many and countless. This Brahman is without an earlier and without a later, without an inside, without an outside. This Brahman is the self, the all-perceiving. This is the teaching.’ See R.V. VI. 47. 18. praticaksanaya: for making him known. Creation is for the mani¬ festation of the glory of god. indrah: lord, paramesvarah. mayabhih: prajhabhih. S. By his wisdom he manifests himself. samkalpa-rupa-jhanaih. R. The Lord reveals himself through many forms by his maya, to reveal his thoughts. Indra assumes one form after another, makes round himself wonderful appearances: Sayana says, yad rupam kdmayate tad rupatmako bhavati. nana-vidhani sarirani nirmimite. harayah: steeds, sense-organs, indriyani. Sixth Brdhmana THE LINE OF TEACHERS AND PUPILS 1. atha varhsah: pautimasyo gaupavanah, pautimasyat, pauti- mdsyo gaupavanat, gaupavanah kausikat, kausikah kaundinyat, kaundinyah sandilyat, sdndilyah kausikac ca gautamac ca, gautamah. — 1. Now the line of tradition (of teachers): Pautimasya (received the teaching) from Gaupavana, Gaupavana from (another) Pautimasya. (This) Pautimasya from (another) Gaupavana. (This) Gaupavana from Kausika, Kausika from Kaundinya, Kaundinya from £andilya, £andilya from Kausika and Gautama. Gautama.— 2. agnivesyat, t dgnivesyah sandilyac ca anabhimlatac ca, anabhimlata anabhimlatat, anabhimlata dnabhimlatdt , anabhim- lato gautamat, gautamah saitava-pracinayogyabhyam, saitava- prdcinayogyaii parasaryat, pdrasaryo bharadvajat, bhdradvajo II. 6. 3- Brhad-aranyaka Upanisad 209 bharadvajac ca gautamac ca, gautamo bharadvajat, bharadvajah parasaryat, parasaryo baijavapayanat, baijavapayanah, kausi - kayaneh, kausikayanih. 2. From Agnivesya. Agnivesya from ^andilya and Anabhi¬ mlata, Anabhimlata from (another) Anabhimlata. Anabhimlata from (still another) Anabhimlata. (This) Anabhimlata from Gautama. Gautama from Saitava and Praclnayogya, Saitava and Praclnayogya from Parasarya, Parasarya from Bharadvaja. Bharadvaja from Bharadvaja and Gautama, Gautama from (another) Bharadvaja, Bharadvaja from Parasarya, Parasarya from Baijavapayana, Baijavapayana from Kausikayani, Kausi- kayani. — 3. ghrtakausikat, ghrtakausikah parasaryayanat, parasarya- yanah parasaryat, parasaryo jatukarnyat, jdtukarnya asura- yanac ca yaskac ca, asurayanas traivaneh, traivanir aupajandha- neh, aupajandhanir asureh, asurir bharadvajat, bharadvaja atreyat, atreyo manteh, mantir gautamat, gautamo gautamat, gautamo vatsyat, vatsyah sandilyat, sandilyah kaisoryat kapyat, kaisoryah kapyah kumaraharitat, kumaraharito galavat, galavo vidarbhl-kaundinyat, vidarbhi-kaundinyo vatsanapato babhravat, vatsanapad babhravah pathah saubharat, panthah saubharo ’yasyad ahgirasat, ayasya ahgirasa abhutes tvastrat, abhutis tvastro visvarupat tvastrat, visvarupas tvastro ’ svibhyam, asvinau dadhica atharvanat, dadhyahh atharvano ’tharvano daivat, atharva daivo mrtyoh pradhvamsanat, mrtyuh pradhvamsanah pradhvam- sanat, pradhvamsana ekarseh, ekarsir vipracitteh, vipracittir vyasteh, vyastih sanaroh, sanaruh sanatanat, sandtanah sanagat, sanagah paramesthinah, paramesthi brahmanah, brahma svaya- mbhu, brahmane namah. 3. From Ghrtakausika, Ghrtakausika from Parasaryayana, Parasaryayana from Parasarya, Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti .Manti from Gautama. Gautama from Vatsya. Vatsya from ^andilya. £andilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhikaundinya. Vidarbhlkaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from Pathah Saubharat. Pathi Saubhara from Ayasya Ahgirasa, Ayasya Ahgirasa from Abhuti Tvastra, Abhuti Tvastra from 210 The Principal Upanisads II. 6. 3. Visvarupa Tvastra. Visvarupa Tvastra from the two Asvins. The two Asvins from Dadhyanc Atharvana. Dadhyanc Athar¬ vana from Atharvan Daiva. Atharvan Daiva from Mrtyu Pra- dhvarhsana. Mrtyu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarsi. Ekarsi from Vipracitti. Vipracitti from Vyasti. Vyasti from Sanaru. Sanaru from Sanatana^ Sanatana from Sanaga. Sanaga from Paramesthin. Para- mesthin from Brahma. Brahma is self-born. Salutation to Brahma. Paramesthin is Viraj. Brahma is Hiranya-garbha. The tradition of the Veda is traced to the Supreme. It is expressed or formulated by individuals but they are not its authors. The tradition belongs to the supra-individual order and is said to be apauruseya or non-personal. It is timeless though its apprehension is possible at any time. III. I. 2. Brhad-aranyaka Upanisad 211 CHAPTER III First Brahmana SACRIFICIAL WORSHIP AND ITS REWARDS i. janako ha vaideho bahu-daksinena yajheneje. tatraha kuru- pdhcdlanam brahmana abhisameta babhuvuh. tasya ha janakasya vaidehasya vijijhasa babhuva: kah svid esam brahmananam anucanatama iti. sa ha gavam sahasram avarurodha: dasa dasa pada ekaikasyah irhgayor dbaddhd babhuvuh. 1. Janaka (King) of Videha performed a sacrifice at which many presents (were offered to the priests). Brahmanas of the Kurus and the Pancalas were gathered together there. In this Janaka of Videha arose a desire to know which of these Brahmanas was the most learned in scripture. He enclosed (in a pen) a thousand cows. To the horns (of each cow) were fastened ten coins (of gold). Though this states the same doctrine as the previous madhuvidya, £ makes out that while the previous section depended on scripture, dgama-pradhanam, the present one is based on reasoning, upapatti- pradhanam. When the two, scripture and reasoning, demonstrate the unity of the Self, it is seen clearly as a bael fruit in the palm of one’s hand: agamopapatti hy dtmaikatva-prakdianaya pravytte iaknutah kara-tala-gata-bilvam iva darsayitum. S. 2. tan hovaca: brahmana bhagavantah, yo vo brahmi§thah, sa eta ga udajatam iti. te ha brahmana na dadhrsuh. atha ha yajha- valkyah svam eva brahmacarinam uvaca : etah, saumya, udaja, samasrava iti. td hodacakara, te ha brahmanai cukrudhuh: katham nu no brahmistho bruviteti. atha ha janakasya vaidehasya hotasvalo babhuva: sa hainam papraccha, tvarh nu khalu nah, yajhavalkya, brahmistho ’siti. sa hovaca: namo vayam brahmist- haya kurmah; gokdma eva vayam sma iti. tarn ha tata eva prastum dadhre hotasvalah. 2. He said to them: ‘Venerable Brahmanas, let him of you who is the wisest Brahmana among you, take away these cows.’ Those Brahmanas did not dare (to take the cows). Then Yajna- valkya said to his pupil ‘Sama£ravas, my dear, drive them away.' He drove them away. The Brahmanas were enraged (and said) : ’How can he declare himself to be the wisest Brahmana among us?’ Now, there was A£vala, the hoty priest of Janaka 212 The Principal Upanisads III. i. 5. of Videha. He asked him, ‘Yajnavalkya, are you, indeed, the wisest Brahmana among us?’ He replied, ‘We bow to the wisest Brahmana but we just wish to have these cows.’ Therefore, Asvala, the hotr priest, decided to question him. Yajnavalkya is a teacher of the Yajur Veda but his pupil chants the Saman which is the Rg Veda set to music, and the Atharva Veda is subsidiary to the other three. So Yajnavalkya is learned in all the four vedas. 3. Yajnavalkya, iti hovaca. yad idam sarvam mrtyunaptam, sarvahi mrtyunabhipannam , kena yajamano mrtyor aptim atimu- cyata iti: hotra rtvija, agnina, vdca: vag vai yajhasya hota, tad yeyam vak. so’ yam agnih, sa hota, sa muktih, satimuktih. 3. ‘Yajnavalkya,’ said he, ‘since everything here is pervaded by death, since everything is overcome by death, by what means does the sacrificer free himself from the reach of death?’ (Yajnavalkya said) ‘By the hotr priest, by fire, by speech. Verily, speech is the hotr of sacrifice. That which is this speech is this fire. This (fire) is hotr. This is freedom, this is complete freedom.' aptam: pervaded, vyaptam. S. abhipannam: overcome, swayed, vaslkrtam. £. By the knowledge of the identity of the sacrificer, the fire and the ritual speech one gets beyond death. 4. yajnavalkya, iti hovaca, yad idam sarvam ahoratrabhyam aptam, sarvam ahoratrabhyam abhipannam, kena yajamano 'horatrayor aptim atimucyata iti. adhvaryuna rtvija, caksusa, adityena, caksur vai yajhasya adhvaryuh, tad yad idam caksuh, so’ sav adityah; so ’ dhvaryuh , sa muktih satimuktih. 4. ‘Yajnavalkya,’ said he, ‘since everything here is pervaded by day and night, since everything is overcome by day and night, by what means does the sacrificer free himself from the reach of day and night?' ‘By the adhvaryu priest, by the eye, by the sun. Verily, the eye is the adhvaryu of the sacrifice. That which is his eye is the yonder sun. This is the adhvaryu. This is freedom. This is complete freedom.’ Day and night are symbolic of time, which is the source of all change: viparinama-hetuh kalah. £. 5. yajnavalkya, iti hovaca, yad idam sarvam purva-paksa- apara-paksabhyam aptam, sarvam purvapaksa-aparapaksabhyam abhipannam. kena yajamdnah purvapaksa-aparapaksayor aptim III. I. 8. Brhad-aranyaka Upanisad 213 atimucyata iti: udgdtra rtvija, vayuna, pranena, prano vai yajnasya udgata, tad yo yam pranah. sa vayuh, sa udgata, sa muktih satimuktih. 5. ‘Yajnavalkya,’ said he, ‘since everything here is overtaken by the bright and dark fortnights, since everything is overcome by the bright and dark fortnights, by what means does the sacrificer free himself from the reach of the bright and the dark fortnights?’ ‘By the udgatr priest, by the air, by the breath. Verily, the breath is the udgatr priest of the sacrifice. That which is this breath is the air. This is the udgatr priest. This is freedom. This is complete freedom.’ 6. Yajnavalkya, iti hovdca, yad idam antariksam anaramba- nam iva kenakramena yajamdnah svargam lokam akramata iti: brahmana rtvija, manasa, candrena; mano vai yajnasya brahma, tad yad idam manah, so’ sau candrah, sa brahma, sa muktih, satimuktih ity atimoksah, atha sampadah. 6. ‘Yajnavalkya,’ said he, ‘since the sky is, as it were, without a support, by what means of ascent does a sacrificer reach the heavenly world?’ By the Brahma priest, by the mind, by the moon. Verily, mind is the Brahma of the sacrifice. That which is this mind is the yonder moon. This is the Brahman. This is freedom. This is complete freedom. This is concerning freedom; and now the achievements. sampadah: achievements of results acquired, phala-prdptih. 7. yajnavalkya, iti hovdca, katibhir ayam adya rgbhir hotasmin yajhe karisyatiti: tisrbhir iti: katamas tas tisra iti. puro nuvdkya ca yajyd ca sasyaiva trtiyd: kirk tabhir jayatiti: yat kim cedam pranabhrd iti. 7. ‘Yajnavalkya,’ said he, ‘how many (kinds of) Rg. verses will the hotr priest use today in this sacrifice?’ ‘Three.’ ‘Which are these three?’ ‘The introductory verse, the verse accompanying the sacrifice and the benedictory as the third.’ ‘What does one win by these?’ ‘Whatever that is here that has breath.’ 8. yajnavalkya, iti hovdca, katy ayam adyadhvaryur asmin yajha ahutir hosyatiti: tisra iti: katamas tas tisra iti: yd huta ujjvalanti, yd huta atinedante, yd huta adhiserate: kim tabhir jayatiti: yd huta ujjvalanti deva-lokam eva tabhir jayati, dipyata iva hi deva-lokah; yd huta atinedante, pitr-lokam eva tabhir jayati, 214 The Principal Upanisads III. i. io. ativa hi pitr-lokah; yd huta adhiserate, manusya-lokam eva tabhir jayati, adha iva hi manusya-lokah. 8. ‘Yajnavalkya,’ said he, ‘how many (kinds of) oblations will the Adhvaryu priest offer today in this sacrifice?’ ‘Three.’ ‘Which are these three.’ ‘Those which, when offered, blaze upward, those which, when offered, make a great noise and those which, when offered, sink downward.’ ‘What does one win by these?’ ‘By those which, when offered, blaze upward, one wins the world of the gods for the world of the gods burns bright, as it were. By those which, when offered, make a great noise one wins the world of the fathers for the world of the fathers is excessively (noisy). By those which, when offered, sink downwards, one wins the world of men for the world of men is down below, as it were.’ The three kinds of oblations are said to be wood and clarified butter, flesh, milk and soma juice. £. The first flares up, the second makes a hissing noise, the third sinks down into the earth. Those who are in the world of the fathers cry to be delivered out of it. atinedante: make a great noise, ativa sabdam kurvanti. £. 9. yajnavalkya, iti hovdca, katibhir ayam adya brahma y a jham dak$inato devatabhir gopayatiti: ekayeti: katama saiketi: mana eveti, ananlarh vai manah ananta visve-devah, anantam eva sa tena lokam jayati. 9. ‘Yajnavalkya,’ said he, ‘with how many divinities does the Brahma priest on the right protect the sacrifice today?’ ‘With. one.' ‘Which is that one?’ ‘The mind alone.’ Verily, the mind is infinite; the Visve-devas are infinite. An infinite world he wins thereby. Through mind we meditate and it is said to be infinite on account of its modifications. 10. yajnavalkya, iti hovdca, katy ayam adyodgatasmin yajhc stotriyah stosyatiti: tisra iti: katamas tas tisra iti: puro' nuvdkya ca yajya ca sasyaiva trtiya: katamas td yd adhyatmam iti: prana eva puro’ nuvakyd, apdno yajya, vyanah sasyd: kim tabhir jay atiti: prthivi-lokam eva puro 'nuvdkyayd jayati, antariksa-lokam yajyaya, dyu-lokarh sasyayd. tato ha hotdsvala uparardma. 10. ‘Yajnavalkya,’ said he, ‘how many hymns of praise will the udgatri priest chant today in the sacrifice?' ‘Three.’ ‘Which are these three?’ ‘The introductory hymn, the hymn accom¬ panying the sacrifice and the benedictory as the third.’ ‘Which III. 2. 4. Brhad-aranyaka Upanisad 215 are these three with reference to the self?’ ‘The introductory hymn is the inbreath, the hymn accompanying the sacrifice is the outbreath. The benedictory hymn is the diffused breath.’ ‘What does one win by these?’ ‘By the introductory hymn one wins the world of the earth, by the accompanying hymn the world of the atmosphere, by the benedictory hymn one wins the world of heaven.’ Thereupon the Hotr priest Asvala kept silent. upararama: kept silent, tusnim babhiiva. R. Second Brahmana THE MAN IN BONDAGE AND HIS FUTURE AT DEATH 1. atha hainarh jaratkarava artabhagah papraccha: yajhavalkya iti hovaca, kati grahah katy atigraha iti. astau grahah astav atigraha iti. ye te’ stau grahah, astav atigrahah, katame ta iti. 1. Then Jaratkarava Artabhaga questioned him, ‘Yajna¬ valkya,' said he, ‘how many perceivers are there, how many over-perceivers ? ’ ‘Eight perceivers. Eight over-perceivers.’ ‘Those eight perceivers and eight over-perceivers, which are they ? ’ The grahas are the organs of perception, graspers or apprehenders and the atigrahas are the objects of perception. 2, prd.no vai grahah, so 'panenatigrahena grhitah, apanena hi gandhan jighrati. 2. ‘The nose is the organ of perception. It is seized (controlled) by the outbreath as an over-perceiver, for by the outbreath one smells an odour. prana iti ghranam ucyate. S. 3. vag vai grahah, sa namnatigrahena grhitah, vaca hi namany abhivadati. 3. ‘Speech, verily, is the organ of perception. It is seized by name as an over-perceiver, for by speech one utters names. 4. jihva vai grahah, sa rasenatigrahena grhitah, jihvaya hi rasan vijanati. 4. ‘The tongue, verily, is the organ of perception. It is seized by taste as an over-perceiver, for by tongue one knows tastes. 216 The Principal Upanisads III. 2. ii. 5. caksur vai grahah, sa rupenatigrahena grhitah, caksusa hi rupani pasyati. 5. ‘The eye, verily, is the organ of perception. It is seized by form as an over-perceiver, for by the eye one sees forms. 6. srotram vai grahah, sa sabdenatigrahena grhitah, srotrcna hi sabdan srnoti. 6. ‘The ear, verily, is the organ of perception. It is seized by sound as an over-perceiver, for by the ear one hears sounds. 7. mano vai grahah, sa kamenatigrahena grhitah, manasa hi kaman kamayate. 7. ‘The mind, verily, is the organ of perception; it is seized by desire as an over-perceiver, for through the mind one desires desires. 8. hastau vai grahah, sa karmandtigrahena grhitah, hastabhyam hi karma karoti. 8. ‘The hands, verily, are the organ of perception. They are seized by action as an over-perceiver, for by the hands one performs actions. 9. tvag vai grahah, sparsenatigrdhena grhitah, tvaca hi sparsan vedayate: ity ete’stau grahah, astav atigrahah. 9. ‘The skin, verily, is the organ of perception, it is seized by touch as an over-perceiver, for by the skin one feels touch. These are the eight organs of perception, and the eight over-perceivers.’ 10. yajhavalkya iti hovaca, yad idarh sarvam mrtyor annam, kd svit sa devata,yasya mrtyur annam iti: agnir vai mrtyuh, so’pam annam, apa punar mrtyum jayati. 10. ‘Yajnavalkya,’ said he, ‘since everything here is food for death, what, pray, is that divinity for whom death is food?’ ‘Fire, verily, is death. It is the food of water. He (who knows this) overcomes further death.’ Everything is the food of death as everything is born and is imperilled by and is subject to death: sarvam jayate vipadyaie . . . mrtyuna grastam. S. 11. yajhavalkya, iti hovaca, yatrayam puruso mriyate, ud asmat pranah kramanty aho neti. na iti hovaca yajhavalkyah, atraiva samavanlyante, sa ucchvayati, adhmayati, adhmato mrtah iete. 11. ‘Yajnavalkya,’ said he, ‘when such a person (a liberated III. 2. 13. Brhad-aranyaka Upanisad 217 sage) dies, do the vital breaths move up from him or do they not?’ 'No,’ replied Yajnavalkya. ‘They are gathered together in him. He (the body) swells up, he is inflated and thus inflated the dead man (body) lies.’ The liberated man, when his bondage is destroyed, does not go anywhere : bandhana-ndse muktasya na kvacid gamanam. 12. yajnavalkya, iti hovaca, yatrayam puruso mriyate, kim enam na jahatiti: nama iti, anantam vai nama, ananta visve-devdh, anantam eva sa tena lokarn jayati. 12. ‘Yajnavalkya,’ said he, ‘when such a person dies, what is it that does not leave him?’ ‘The name. The name is in¬ finite and infinite are the Visve-devas. Thereby he (who knows this) wins an infinite world.’ What remains is name, nama. It is the name which does not perish at death. Cp. with this the Buddhist doctrine that the element which is reborn is nama-rupa, nama and shape. Cp. RumI: ‘Every shape you see has its archetype in the placeless world and if the shape perished, no matter, since its original is everlasting.’ Shams-i- Tabriz: XII, Nicholson’s E.T. 13. yajnavalkya, iti hovaca, yatrasya purusasya mrtasyagnim vag apyeti, vatam pranah, caksur adityam, manas candram, disah srotram, prthivim say tram, akasam atma, osadhtr lomani, vanaspatin kesdh, apsu lohitam ca retas ca nidhtyate, kvayam tada puruso bhavatiti. ahara, somya, hastam, artabhaga; avam evaitasya vedisydvah, na ndv etat sajana iti. tau hotkramya, mantrayarh cakrate: tau ha yad ucatuh, karma haiva tad ucatuh atha yat prasasamsatuh karma haiva tat prasasamsatuh: punyo vai puny ena karmana bhavati, papah pdpeneti. tato ha jaratkarava artabhaga upararama. 13. ‘Yajnavalkya,’ said he, ‘when the speech (voice) of this dead person enters into fire, the breath into air, the eye into the sun, the mind into the moon, hearing into the quarters, the self into the ether, the hairs of the body into the herbs, the hairs on the head into the trees and the blood and the semen are deposited in water, what then becomes of this person?’ ‘Artabhaga, my dear, take my hand. We two alone shall know of this, this is not for us two (to speak of) in public.’ The two went away and deliberated. What they said was karman and what they praised was karman. Verily one becomes good by good action, bad by bad action. Therefore, Artabhaga of the line of Jaratkaru kept silent. 2l8 III. 3. 2. The Principal Upanisads atman: self, ether ‘in the heart, hrdayakasam. $. lohitam: blood, lohito rohito raktah, Amara-kosa I. 5. 15. What then becomes of this person? What is the support by which he again takes birth? The results of action, Karma, produce rebirth. This view finds a parallel in the Buddhist doctrine, that while, at death, the different parts of the individual are scattered to their different sources, karma remains to cause a new existence. See also R.V. X. 16. 3. Third Brahmana THE RESORT OF THE PERFORMERS OF THE HORSE- SACRIFICE 1. atha hainarh bhujyur lahyayanih papraccha: yajnavalkya, iti hovaca, madresu carakah, paryavrajama, te patancalasya kapyasya grhan aima; tasyasid duhita gandharvagrhita; tam aprcchama ko ’siti, so’bravit, sudhanvahgirasa iti, tam yada lokanam antan aprcchama, athainam abriima, kva pariksita abhavann iti, kva pariksita abhavan, sa tva prechami, yaj- navalkya, kva pariksita abhavann iti. 1. Then Bhujyu Lahyayani asked him: ‘Yajnavalkya,’ said he, ‘we were travelling around as wanderers among the Madra tribe and came to the house of Patancala Kapya. He had a daughter who was possessed by a gandharva. We asked him "Who are you?" He said, "I am Sudhanvan, a descendant of Ahgiras." When we were asking him about the ends of the earth, we said to him, "What has become of the Pariksitas? What has become of the Pariksitas?" And I ask you, Yajnavalkya, what has become of the Pariksitas?’ The questioner who obtained the knowledge of the limits of the earth from a gandharva asks Yajnavalkya about the descendants of Pariksit. The writer believes in the fact of possession. Patancala’s daughter was possessed by a gandharva, an aerial spirit, and so served as a medium. She was asked about the actual extent of the world and the place where the sons of Pariksit were. Modern para-psychology is investigating phenomena of possession and mediumship, as these cannot be explained on principles of psychology which are generally recognised. 2. sa hovaca, uvaca vai sah agacchan vai te tad yatrasva-me- dha-yajino gacchantiti. kva nv asva-medha-yajino gacchantiti. III. 4. 1. Brhad-aranyaka Upanisad 219 dvatrimsatam vai deva-ratha-ahnyany ayam lokah, tam samantam prthivi dvis tavat paryeti; tarn samantam prthivim dvis tavat samudrah paryeti, tad yavaii ksurasya dhara, yavad va maksi- kayah pattram, tavan antarenakasah; tan indrah suparno bhutva vayave prayacchat, tan vayur atmani dhitva tatragamayad, yatrasva-medha-ydjino ’bhavann iti; evam iva vai sa vayum eva prasaiamsa, tasmad vayur eva vyastih, vayuh samastih: apa punar mrtyum jayati, ya evam veda. tato ha bhujyur lahyayanir upararama. 2. Yajnavalkya said, ‘He (the gandharva) evidently told (you) that they went where those who perform horse-sacrifices go.’ ‘And where do the performers of the horse sacrifices go?’ ‘Thirty-two times the space covered by the sun’s chariot in a day makes this world. Around it covering twice the area is the earth. Around it covering twice the area is the ocean. Now there is just that much interspace as large as the edge of a razor or the wing of a mosquito. Indra, having become a bird, delivered them to the air. Air, placing them in itself led them to the place where the performers of the horse sacrifice were. Thus did he (the gandharva ) praise the air. Therefore, air is the separate individuals and air is the totality of all individuals. He who knows it as such, conquers further death.’ After that Bhujya Lahyayani kept silent. Fourth Brahmana THE THEORETICAL UNKNOWABILITY OF BRAHMAN 1. atha hainam usastas cakrayanah papraccha: yajhavalkya, iti hovaca, yat saksad aparoksad brahma, ya atma sarvantarah, tam me vyacaksveti. esa ta atma, sarvantarah. katamah, yajha- valkya, sarvantarah. yah pranena praniti, sa ta atma sarvan- tarah yo’panendpaniti, sa ta atma sarvantarah, yo vyanena vyaniti, sa ta atma sarvantarah; ya udanena udaniti, sa ta atma sarvantarah, esa ta atma sarvantarah. 1. Then Usasta Cakrayana asked him: ‘Yajnavalkya,’ said he, ‘explain to me the Brahman that is immediately present and directly perceived, who is the self in all things?’ ‘This is your self. That is within all things.’ ‘Which is within all things, 220 The Principal Upanisads III. 5. 1. Yajnavalkya?’ ‘He who breathes in with your breathing in is the self of yours which is in all things. He who breathes out with your breathing out is the self of yours which is in all things. He who breathes about with your breathing about is the self of yours which is in all things. He who breathes up with your breathing up is the self of yours which is in all things. He is your self which is in all things.' 2. sa hovaca usastas cdkrayanah: yatha vibruyad, asau gauh, asdv asva iti, evam evaitad vyapadistam bhavati, yad eva saksad aparoksdd brahma ya dtmd sarvantarah tam me vyacaksva iti: esa ta dtmd sarvantarah. katamah yajnavalkya, sarvantarah. na drstcr drastdram pasych, na sruter srotaram srnuyah, na mater mantdram manvithah, na vijhater vijhatdrarh vijaniyah, esa ta dtmd sarvantarah, ato’nyad artam. tato ha usastas cakrayana upararama. 2. Usasta Cakrayana said: ‘This has been explained by you as one might say “This is a cow,’’ “this is a horse.’’ Explain to me the Brahman that is immediately present and directly perceived, that is the self in all things.’ ‘This is your self that is within all things.’ ‘Which is within all things, Yajnavalkya?’ ‘You cannot see the seer of seeing, you cannot hear the hearer of hearing, you cannot think the thinker of thinking, you cannot understand the understander of understanding. He is your self which is in all things. Everything else is of evil.’ Thereupon Usasta Cakrayana kept silent. artam: everything else perishes. Fifth Brahmana RENUNCIATION, THE WAY TO KNOW BRAHMAN 1. atha hainam kaholah kausttakeyah papraccha: yajnavalkya, iti hovaca, yad eva saksad aparoksdd brahma ya dtmd sarvan- tarah, tam me vyacaksva iti. esa ta dtmd sarvantarah-katamah, yajnavalkya, sarvantarah. yo’ sandy a-pipase sokam moham jar dm mrtyum atyeti. etam vai tam atmanam viditva, brdhmanah putraisanayas ca vittaisanayds ca lokaisanayas ca vyutthaya, atha bhiksdcaryam caranti. yd hy eva putraisana sa vittaisana yd vittaisana sa lokaisana, ubhe hy ete esane eva bhavatah; III. 5. 1. Brhad-aranyaka Upanisad 221 tasmad brahmanah, pandityam nirvidya bdlyena tisthasct; bdlyarh ca pandityam ca nirvidya, atha munih; amaunarh ca maunarh ca nirvidya, atha brahmanah. sa brahmanah kena sydt. yena syat tena idrsa eva ato’nyad artam. tato ha kaholah kausitakeya upararama. 1. Now Kahola Kausitakeya asked him, ‘Yajnavalkya,’ said he, ‘explain to me the Brahman that is immediately present and directly perceived, that is the self in all things.’ ‘This is your self which is in all things.’ ‘Which is within all things, Yajnavalkya.’ ‘It is that which transcends hunger and thirst, sorrow and delusion, old age and death. The Brahmanas, having known that self, having overcome the desire for sons, the desire for wealth, the desire for worlds, live the life of mendi¬ cants. That which is the desire for sons is the desire for wealth; that which is the desire for wealth is the desire for the worlds for both these are but desires. Therefore let a Brahmana, after he has done with learning, desire to live as a child. When he has done (both) with the state of childhood and with learning, then he becomes silent meditator. Having done with (both) the non-meditative and the meditative states, then he becomes a Brahmana (a knower of Brahman).’ ‘How does the Brahmana behave?’ ‘Howsoever he may behave, he is such indeed. Everything else is of evil.’ Thereupon Kahola Kausitakeya kept silent. hunger: asitum iccha asanaya. 5. thirst: patum iccha pipasa. §. sorrow: desire, soka iti kamah. 5. Desire or hankering after desirable objects is the cause of sorrow. delusion: mistake or confusion arising from wrong perception viparlta-pratyaya-prabhavo’viveko bhramah. §. esana: desire, kamah. All desires are of one type, since they are directed towards results, and all means are adopted towards that end: sarvah phalartha-prayukta eva hi sarvarh sadhanam upadatte. £. The knowers embrace the life of a monk and wander as mendicants. They give up even the signs of a monk’s life prescribed by the scriptures, which are sometimes merely the means of livelihood for those who have taken to that life: paramahamsa-pdrivrajyam pratipadya bhiksa-caryam car anti, bhiksdrthani caranam, bhiksacaryam caranti tyaktva smartam lihgarh kcvalam asrama-matra-sarandnarh jivana-sadhanam parivr ajya-vyahjakam. £. nirvidya: having done with, having known all about: nihsesam viditva. balya: state of the child. Deussen and Gough adopt this inter- 222 The Principal Upanisads III. 6. i. pretation. Immediacy and lack of reflection as in a child give us the experience of the real. See Subala U. 13. It is not a question of remaining as children, but becoming as children. It involves the sacrifice of intellectual conceit, a ' sacrificium intelledus.’ We must be able to acquire naivete. It is what Lao Tzu calls ‘returning to the root.' St. Paul says: ‘Thou art beside thyself; much learning doth make thee mad’: Acts xxvi. 24. Cp. ‘St. Francis once said that a great scholar when he joined the Order, ought in some sort to resign even his learning, in order that, having stripped himself of such a possession he might offer himself to the arms of the Crucified’: A. G. Little, Franciscan Papers. Lists and Documents (1943), p. 55. Certain things are hidden from the learned and revealed to the babes. ‘In this hour Jesus rejoiced, saying, I thank Thee, Heavenly Father because Thou hast hidden these things from the wise and prudent and revealed them unto babes.’ ‘Except ye become like little children, ye shall not see the Kingdom of God.’ To become like little children is not easy. It takes much effort to acquire the grace and meekness of the child-like; to measure our littleness against the greatness of the Supreme. bdlya: strength which is the total elimination of the perception of objects of self-knowledge, jhana-bala-bhava. £. This view is different from what is stated above. Mauna is abstinence from speech. It is regarded as helpful for meditation. We must turn away from the world of noise into the inward stillness, the interior silence to become aware of the reality which transcends time and space. Cp. Kierkegaard: ‘The present condition of the world is diseased. If I were a doctor and was asked for my advice, I should answer, Create silence, bring men to silence - — the word of God cannot be heard in the world today. And if it is blazoned forth with all the panoply of noise so that it can be heard even in the midst of all other noise, then it is no longer the word of God. Therefore, create silence.’ The true knower of Brahman devotes himself exclusively to the contemplation of the self and shuns all other thoughts as distractions. Sixth Brahmana BRAHMA, THE WORLD GROUND 1. atha hainarh gdrgi vacaknavi papraccha, yajhavalkya, iti hovaca, yad idahi sarvam apsv otam ca protahi ca, kasmin nu khalv apa otas ca protas ceti. vayau, gdrgi, iti. kasmin nu khalu vayur, otas ca protai ceti. antariksa-lokesu, gdrgi, iti. kasmin III. 6. i. Brhad-aranyaka Upanisad 223 nu khalv antariksa-lokd otas ca protds ceti. gandharva-lokesu, gargi, iti. kasmin nu khalu gandharva-loka otas ca protds ceti. aditya-lokesu, gargi, iti. kasmin nu khalv aditya-loka otas ca protds ceti. candra-lokesu, gargi, iti. kasmin nu khalu candra-loka otas ca protds ceti. naksatra-lokesu , gargi, iti. kasmin nu khalu naksatra-loka otas ca protds ceti. deva-lokesu, gargi , iti. kasmin nu khalu deva-loka otas ca protds ceti. indra-lokesu gargi, iti. kasmin nu khalv indra-loka otas ca protds ceti. praja-pati-lokesu, gargi, iti. kasmin nu khalu praja-pati-loka otas ca protds ceti. brahma- lokcsu, gargi, iti. kasmin nu khalu brahma-loka otas ca protds ceti. sa hovaca, gargi matipraksih, ma te murdha vyapaptat, anatiprasnyam vai devatam atiprechasi, gargi, matipraksir iti. tato ha gargi vacaknavy uparardma. 1. Then Gargi Vacaknavi asked him: ‘Yajnavalkya,’ said she, ‘since all this here is woven, like warp and woof, in water, on what, pray, is water woven, like warp and woof?' ‘On air, O Gargi.’ ‘On what, then is air woven, like warp and woof?’ ‘On the worlds of the sky, O Gargi.' ‘On what then, pray, are the worlds of the sky woven, like warp and woof?’ ‘On the worlds of the gandharvas, O Gargi.’ ‘On what then, pray, are the worlds of the gandharvas woven, like warp and woof?’ ‘On the worlds of the sun, O Gargi.’ ‘On what then, pray, are the worlds of the sun woven, like warp and woof?’ ‘On the worlds of the moon, O Gargi.’ ‘On what then, pray, are the worlds of the moon woven, like warp and woof?’ ‘On the worlds of the stars, O Gargi.’ ‘On what then, pray, are the worlds of the stars woven, like warp and woof?’ ‘On the worlds of the gods, O Gargi.' ‘On what then, pray, are the worlds of the gods woven, like warp and woof?' ‘On the worlds of Indra, O Gargi.’ ‘On what then, pray, are the worlds of Indra woven, like warp and woof?’ ‘On the worlds of Praja-pati, O Gargi.’ ‘On what, then, pray, are the worlds of Praja-pati woven, like warp and woof?’ ‘On the worlds of Brahma, 0 Gargi.’ ‘On what then, pray, are the worlds of Brahma woven, like warp and woof?’ He (Yajnavalkya) said, 'Gargi, do not question too much lest your head fall off. Verily, you are questioning too much about a divinity about which we are not to ask too much. Do not, O Gargi, question too much.’ Thereupon Gargi Vacaknavi kept silent. The basis of this whole universe is said to be brahma-loka. ma atipraksih: S argues that the nature of the deity is to be gathered from scriptures and not inferred by logic: svam prasnam nyaya- 224 7/je Principal Upanisads III. 7. 1. prakaram atltya agamena prastavyam devatam anumanena ma praksih. Seventh Brahmana AIR, THE PRINCIPLE OF THE WORLD. THE INNER CONTROLLER 1. atha hainam uddalaka arunih papraccha: ydjhavalkya, iti hovaca madresv avasama, patahcalasya kdpyasya grhesu, yajham adhiyanah. tasyasid bharya, gandharva-grhitd, tam aprcchama, ko’siti: so’bravit, kabandha atharvana iti. so’bravit, patahcalam kapyam yajhikarhs ca;vetlha nu tvam, kdpya, tat sutram yasminn (v: yena) ayarh ca lokah, paras ca lokah, sarvani ca bhutani samdrbdhani, bhavantiti. so’bravit patahcalah kapyah, naham tad, bhagavan, vedeti. so’bravit patahcalam kapyam yajhikarhs ca. vett- ha nu tvam, kdpya, tam antaryaminam, ya imam ca lokam par am ca lokam sarvani ca bhutani yo’ntaro yamayatiti. so’bravit patah¬ calah kapyah, naham tam, bhagavan, vedeti. so’bravit patahcalam kapyam yajhikarhs ca, yo vai tat, kdpya, siitram vidydt, tam c antaryaminam iti, sa brahma-vit, saloka-vit,sa deva-vit, saveda-vit, sa bhuta-vit, sa atma-vit, sa sarva-vit, iti tebhyo’bravit tad aham veda; tac cet tvam, ydjhavalkya, sutram avidvdms tam cantar- yaminam brahmagavir udajase, murdha te vipatisyatiti. veda va aham, gautama, tat sutram tam cantaryaminam iti. yo va idam kas cid bruydt, veda vedeti: yathd vettha, tatha bruhiti. 1. Then Uddalaka Aruni asked him, ‘Yajnavalkya,’ said he, ‘we lived in the house of Patancala Kapya among the Madras, studying the scriptures on the sacrifices. He had a wife who was possessed by a gandharva. We asked him, “Who are you?” He said, “I am Kabandha Atharvana.” He said to Patancala Kapya and those who studied the scriptures on the sacrifices, “Do you know, O Kapya, that thread by which this world, the other world and all beings are held together?” Patancala Kapya said: “I do not know it, Venerable Sir.” He said to Patancala Kapya and those who studied the scriptures on the sacrifices: “Do you know, Kapya, that inner controller from within who controls this world and the next and all things.” Patancala Kapya said, “I do not know it, Venerable Sir.” He said to Patancala Kapya and those who studied the scrip¬ tures on the sacrifices. “He who knows that thread, 0 Kapya, III. 7. 3. Brhad-aranyaka Upanisad 225 and that inner controller, indeed knows Brahman, he knows the worlds, he knows the gods, he knows the Vedas, he knows beings, he knows the self, he knows everything.” Thus he explained it to them. I know it. If you, Yajnavalkya, do not know that thread, that inner controller and still take away the cows that belong only to the knowers of Brahman, your head will fall off.’ ‘I know, O Gautama, that thread and that inner controller.’ ‘Anyone might say, “I know, I know.” Tell us what you know.’ Here is a description of the world spirit, brahma-lokanam antara- tamam siitram. S. It is that which binds together all beings from the highest to the lowest, brahmadi-stamba-paryantani samdrbdhani samgrathitani, S. All things are strung like a garland with a thread. Reference here is to the sutratman. Cp. Maitri. I. 4. Satassloki 12, 55. Man is a bead strung on the thread of the conscious self, and just as wooden puppets are worked by strings, so the world is operated by the sutratman, the thread spirit. 2. sa hovaca vayur vai, Gautama, tat siitram; vayuna vai, Gautama, sutrenayam ca lokah paras ca lokah sarvani ca bhutani samdrbdhani bhavanti, tasmad vai, Gautama, purusam pretam ahuh vyasramsisatasyanganiti; vayuna hi, Gautama, sutrena samdrbdhani bhavantiti. evam etat, yajnavalkya, antaryaminam bruhiti. 2. He said, ‘Air, verily, 0 Gautama, is that thread. By air, verily, O Gautama, as by a thread this world, the other world and all beings are held together. Therefore, verily, O Gautama, they say of a person who dies that his limbs have been loosened, for they are held together, O Gautama, by air as by a thread.’ ‘Quite so, Yajnavalkya, describe the inner controller.’ 3. yah prthivyam tisthan prthivya antarah, yam prthivi na veda, yasya prthivi sariram, yah prthivim antaro yamayati, esa ta atmdntaryamy amrtah. 3. (Yajnavalkya said,) ‘He who dwells in the earth, yet is within the earth, whom the earth does not know, whose body the earth is, who controls the earth from within, he is your self, the inner controller, the immortal.’ ‘He was in the world and the world was made by him and the world knew him not.’ — St. John I. 10. antarah: within; sometimes ‘different from.’ 226 The Principal Upanisads III. 7. 9. 4. yo'psu tisthann, adbhy o’ ntarah, yam apo na viduh,yasyapah sanram, yo’po’ntaro yamayati, esa ta atmantaryamy amrtah. 4. ‘He who dwells in the water, yet is within the water, whom the water does not know, whose body the water is, who controls the water from within, he is your self, the inner con¬ troller, the immortal.’ 5. yo’gnau tisthann, agner antarah, yam agnir na veda, yasyagnih sanram, yo’gnim antaro yamayati, esa ta atmdntar- ydmy amrtah. 5. ‘He who dwells in the fire, yet is within the fire, whom the fire does not know, whose body the fire is, who controls the fire from within, he is your self, the inner controller, the immortal.’ 6. yo’ntarikse tisthann antariksdd antarah. yam antariksam na veda, yasy antariksam sanram, yo’ntariksam antaro yamayati, esa ta atmantaryamy amrtah. 6. ‘He who dwells in the sky, yet is within the sky, whom the sky does not know, whose body the sky is, who controls the sky from within, he is your self, the inner controller, the immortal.’ 7. yo vayau tisthann vayor antarah, yam vayur na veda, yasya vayuh sanram, yo vdyum antaro yamayati, esa ta atmantaryamy amrtah. 7. ‘He who dwells in the air, yet is within the air, whom the air does not know, whose body the air is, who controls the air from within, he is your self, the inner controller, the immortal.’ 8. yo divi tisthan divo’ ntarah, yam dyaur na veda, yasya dyauh sanram, yo divam antaro yamayati, esa ta atmantaryamy amrtah. 8. ‘He who dwells in the heaven, yet is within the heaven, whom the heaven does not know, whbse body the heaven is, who controls the heaven from within, he is your self, the inner controller, the immortal.’ 9. ya dditye tisthann ddityad antarah, yam adityo na veda, yasyadityah sanram, ya adityam antaro yamayati, esa ta atmdn- taryamy amrtah. 9. ‘He who dwells in the sun, yet is within the sun, whom the sun does not know, whose body the sun is, who controls the sun from within, he is your self, the inner controller, the immortal.’ III. 7. 14. Byhad-aranyaka Upanisad 227 It is not the ‘sun whom all men see’ but that ‘whom we know with the mind.’ Atharva Veda. X. 8. 14. It is the 'light of lights.’ R.V. I, 113. 1; B.G. XII. 1 7. ‘Whose body is seen by all, whose soul by none.’ Plato: Laws 898 D. ‘That was the true light of the world.’ John I. 4; I. 9; IX. 5. See C.U. I. 6.6, which speaks of an effulgent person in the solar regions who is free from evil. 10. yo diksu tisthan, digbhyo ntayah, yam diso na viduh, yasya disah sariram, yo diso antaro yamayati, esa ta atmantar- yamy amytah. 10. ‘He who dwells in the quarters (of space), yet is within the quarters, whom the quarters do not know, whose body the quarters are, who controls the quarters from within, he is your self, the inner controller, the immortal.’ 11. yas candra-tarake tisthams candra-tarakad antarah, yam candy a-tarakam na veda, yasya candr a-tarakam sariram, yas candr a-tarakam antayo yamayati, esa ta atmantaryamy amytah. 11. ‘He who dwells in the moon and the stars, yet is within the moon and the stars, whom the moon and the stars do not know, whose body the moon and the stars are, who controls the moon and the stars from within, he is your self, the inner controller, the immortal.’ 12. ya akase tisthann akdsad antarah, yam akaso na veda, yasyakasah sariram, ya akasam antayo yamayati, esa ta atmdn- taryamy amytah. 12. ‘He who dwells in the ether, yet is within the ether, whom the ether does not know, whose body the ether is, who controls the ether from within, he is your self, the inner con¬ troller, the immortal.’ 13. yas tamasi tisthams tamaso ntarah, yam tamo na veda yasya tamah sariram, yas tamo’ntayo yamayati, esa ta atman- tayyamy amytah. 13. ‘He who dwells in the darkness, yet is within the darkness, whom the darkness does not know, whose body the darkness is, who controls the darkness from within, he is your self, the inner controller, the immortal.’ 14. yas tejasi tisthams tejaso ntayah, yam tejo na veda, yasya tejah sayuam, yas tejontayo yamayati, esa ta atmantaryamy amytah. ity adhidaivatam , athadhibhutam. 14. ‘He who dwells in the light, yet is within the light, whom the light does not know, whose body the light is, who controls 228 The Principal Upanisads III. 7. 19. the light from within, he is your self, the inner controller, the immortal. Thus far with reference to the divinities. Now with reference to beings.’ adhibhutam: pertaining to the different grades of beings from Brahma down to a clump of grass: brahmadi-stamba-paryantesu antaryami-darsanam. §. 15. yah sarvesu bhutesu tisthan, sarvebhyo bhutebhyo’ntarah, yarn sarvani bhutani na viduh, yasya sarvani bhutani sariram, yah sarvani bhutani antaro yamayati , esa ta atmantaryamy amrtah. ity adhibhutam; athadhyatmam. 15. ‘He who dwells in all beings, yet is within all beings, whom no beings know, whose body is all beings, who controls all beings from within, he is your self, the inner controller, the immortal. Thus far with reference to the beings. Now with reference to the self.’ 16. yah prane tisthan prdnad antarah, yam prano na veda, yasya pranah sariram, yah pranam antaro yamayati, esa ta atmantaryamy amrtah. 16. ‘He who dwells in the breath, yet is within the breath, whom the breath does not know, whose body the breath is, who controls the breath from within, he is your self, the inner controller, the immortal.’ prana : breath. § means by it the nose, prdna-vayu-sahite ghrane. 17. yo vaci tisthan vdco’ntarah, yam van na veda, yasya vak sariram, yo vacam antaro yamayati, esa ta atmantaryamy amrtah. 1 7. ‘He who dwells in (the organ of) speech, yet is within speech, whom speech does not know, whose body speech is, who controls speech from within, he is your self, the inner controller, the immortal.’ 18. yas caksusi tisthams caksuso’ ntarah , yarn caksur na veda, yasya caksuh sariram, yas caksur antaro yamayati, esa ta atmantaryamy amrtah. 18. ‘He who dwells in the eye, yet is within the eye, whom the eye does not know, whose body the eye is, who controls the eye from within, he is your self, the inner controller, the immortal.’ 19. yah srotrc tisthan srotrad antarah, yam srotrarh na veda, yasya srotrarh sariram, yah srotram antaro yamayati, esa ta atmantaryamy amrtah. III. 7. 23. Brhad-aranyaka Upanisad 229 19. ‘He who dwells in the ear, yet is within the ear, whom the ear does not know, whose body the ear is, who controls the ear from within, he is your self, the inner controller, the immortal.’ 20. yo manasi tisthan manaso’ntarah, yam mano na veda, yasya manah sanram, yo mano’ntaro yamayati, esa ta atman- taryamy amrtah. 20. ‘He who dwells in the mind, yet is within the mind, whom the mind does not know, whose body the mind is, who controls the mind from within, he is your self, the inner controller, the immortal.’ 21 ..yas tvaci tisthams tvaco’ntarah, yam tvah na veda, yasya tvak sanram, yas tvacam antaro yamayati, esa ta atmantaryamy amrtah. 21. ‘He who dwells in the skin, yet is within the skin, whom the skin does not know, whose body the skin is, who controls the skin from within, he is your self, the inner controller, the immortal.’ 22. yo vijhane tisthan, vijhanad antarah, yarn vijhanam na veda, yasya vijhanam sanram, yo vijhanam antaro yamayati, esa ta atmantaryamy amrtah. 22. ‘He who dwells in the understanding, yet is within the understanding, whom the understanding does not know, whose body the understanding is, who controls the understanding from within, he is your self, the inner controller, the immortal.’ § discusses the. text in S.B. I. 2. 18-20. Both the Kanva and the Madhyandina recensions speak of the universal and the individual selves as different from each other, the former being the ruler and the latter the ruled. The Kanva speaks of the embodied self as the understanding and the Madhyandina speaks of it as the self: yo vijhane tisthan iti kdnvah, atra- vijhana-sabdena sarlrah ucyate; ya atmani tisthan iti madhyandinah, atra atma-sabdah sarirasya vacakah. For Ramanuja this passage is important as a support for his doctrine of visistadvaita. Madhva uses this text in support of his theory of the absolute distinction between Brahman and the individual soul. 23. yo retasi tisthan retaso’ntarah, yam reto na veda, yasya retah sanram, yo reto’ntaro yamayati, esa ta atmantaryamy amrtah: adrsto drasta, asrutah srota, amato manta, avijhato vijhdta. nanyo’to’sti drasta, nanyo’to’sti srota, nanyo’to’sti 230 The Principal Upanisads III. 8. 2. manta, nanyo’to’sti vijhata: esa ta atmdntarydmy amrtah: ato'nyad artam. tato hoddalaka arunir upararama. 23. He who dwells in the semen, is other than the semen, whom the semen does not know, whose body the semen is, who controls the semen from within, that is your self, the inner controller, the immortal. He is never seen but is the seer, he is never heard but is the hearer. He is never perceived, but is the perceiver. He is never thought but is the thinker. There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other thinker but he. He is your self, the inner controller, the immortal. Everything else is of evil. After that Uddalaka Aruni kept silent. Everything that is not the self perishes. Though he is free from all the empirical qualities, he still controls them all. Cp. S. sarva-samsara-dharma-varjitah sarva-samsarinam karma - phala-vibhaga-karta. Eighth Brahmana THE UNQUALIFIED BRAHMAN 1. atha ha vacaknavy uvaca, brahmana bhagavantah, hanta, aham imam dvau prasnau praksyami; tau cen me vaksyati, na vai jatu yusmakam imam kas cid brahmodyam jeteti. prccha, gargrti. 1. Then Vacaknavi said: ‘Venerable Brahm.anas, I shall ask him two questions. If he answers me these, none of you can defeat him in arguments about Brahman.’ ‘Ask, Gargi.’ Vacaknavi is also Gargi but she is not the Gargi, who is the wife of Yajnavalkya. brahmodya: discussion about Brahman which often accompanied the sacrifices. 2. sa hovdca : aham vai tva, yajnavalkya, yatha kasyo va vaideho va ugra-putrah, ujjyam dhanur adhijyam krtvd, dvau bdnavantau sapatna-ativyadhinau haste krtvd upottisthd, evam evaham tva dvabhyam prasndbhyam upodasthdm , tau me bruhiti. prccha, gargi, iti. 2. She said, ‘As a warrior son of the Kasis or the Videhas might rise up against you, having strung his unstrung bow III. 8. 7. Brhad-aranyaka Upani$ad 231 and having taken in his hand two pointed foe-piercing arrows, even so, O Yajnavalkya, do I face you with two questions. Answer me these.’ ‘Ask, Gargi’ (said he) 3. sa hovaca: yad urdhvam, yajnavalkya, divah, yad avak prthivyah, yad antara dyavaprthivi ime, yad bhutam ca bhavac ca bhavisyac cell acaksate; kasmims tad otarn ca protam ceti. 3. She said: ‘That, O Yajnavalkya, of which they say, it is above the heaven, it is beneath the earth, that which is between these two, the heaven and the earth, that which the people call the past, the present and the future, across what is that woven, like warp and woof?’ avak: below, arvak. 4. sa hovaca, yad urdhvam, gargi, divah, yad avak prthivyah, yad antara dyavaprthivi ime, yad bhutam ca bhavac ca bhavisyac cety acaksate, akase tad otarn ca protam ceti. 4. He said: ‘That which is above the heaven, that which is beneath the earth, that which is between these two, heaven and earth, that which the people call the past, the present and the future, across space is that woven, like warp and woof.’ 5. sa hovaca, namas te’stu, yajnavalkya, yo ma etam vyavocah: aparasmai dharayasveti. prccha, gargi, iti. 5. She said, ‘Adoration to you, Yajnavalkya, who have answered this question for me. Prepare yourself for the other.’ ‘Ask, Gargi.’ 6. sa hovaca, yad urdhvam, yajnavalkya, divah, yad avak prthivyah, yad antara dyava-prthivi ime, yad bhutam ca bhavac ca bhavisyac cety acaksate: kasmims tad otarn ca protam ceti. 6. She said: ‘That, O Yajnavalkya, of which they say, it is above the heaven, it is beneath the earth, that which is between these two, the heaven and the earth, that which the people call the past, the present and the future, across what is that woven like warp and woof?' 7. sa hovaca, yad urdhvam, gargi, divah, yad avak prthivyah, yad antara dyavaprthivi ime, yad bhutam ca bhavac ca bhavisyac cety acaksate akasa eva tad otarn ca protam ceti; kasmin nu khalv akasa otas ca protas ceti. 7. He said: ‘That which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which the people call the past, the present and the 232 The Principal Upanisads III. 8. 9 future, across space is that woven like warp and woof. Across what is space woven like warp and woof?’ It is a difficult question. If Yajnavalkya does not explain it because he thinks it inexplicable, he lays himself open to the charge of non¬ comprehension, a-pratipatti; if, on the other hand, he attempts to explain what is inexplicable he would be guilty of contradiction, vi-pratipatti. 8. sa hovaca, etad vai tad aksaram, gargi, brahmana abhiva- danti, asthulam , ananu, ahrasvam, adirgham, alohitam, asneham, acchayam, atamah, avayv anakasam, asahgam, arasam, agan- dham, acaksuskam, asrotram, avak, amanah, atejaskam, apranam, amukham, amdtram, anantaram, abdhyam; na tad asnati kirn cana, na tad asnati kas cana. 8. He said: ‘That, O Gargi, the knowers of Brahman, call the Imperishable. It is neither gross nor fine, neither short nor long, neither glowing red (like fire) nor adhesive (like water). (It is) neither shadow nor darkness, neither air nor space, un¬ attached, without taste, without smell, without eyes, without ears, without voice, without mind, without radiance, without breath, without a mouth, without measure, having no within and no without. It eats nothing and no one eats it.’ This passage brings out that the Imperishable is neither a sub¬ stance nor a possessor of attibutes. aksara: It is not the letter but the Supreme Self, aksaram paramatma eva, na varnah. S.B. I. 3. 10. It is the changeless reality. 9. etasya va aksarasya prasasane, gargi, suryacandramasau vidhrtau tisthatah; etasya va aksarasya prasasane, gargi, dyava- prthivyau vidhrte tisthatah; etasya va aksarasya prasasane, gargi, nimesa, muhurta, ahordtrany ardhamasa, masa, rtavah, sarhvat- sara iti. vidhrtas tisthanti; etasya va aksarasya prasasane, gargi, pracyo' nya nadyah syandante svetebhyah parvatebhyah, praiicyo’ nyah, yam yam ca disam anu; etasya va aksarasya prasasane, gargi, dadato manusyah prasarhsanti; yajamanarh devah, darvirh pitaro ’nvayattah. 9. ‘Verily, at the command of that Imperishable, 0 Gargi, the sun and the moon stand in their respective positions. At the command of that Imperishable, O Gargi, heaven and earth stand in their respective positions. At the command of that Imperishable, 0 Gargi, what are called moments, hours, days and nights, half-months, months, seasons, years stand in their respective positions. At the command of that Imperishable, O III. 8. 12. Brhad-dranyaka Upanisad 233 Gargi, some rivers flow to the east from the white (snowy) mountains, others to the west in whatever direction each flows. By the command of that Imperishable, O Gargi, men praise those who give, the gods (are desirous of) the sacrificer and the fathers are desirous of the darvi offering.’ Inferential evidence from the orderliness of the world is here given: anumanam pramanam upanyasyati. 8. The maintenance of the respective positions of heaven and earth is not possible without the guidance of an intelligent transcendent ruler: cetanavantam prasdsitdram asamsarinam antarena naitad yuktam. 8. 10. yo va etad aksaram, gargi, aviditvasmiml loke juhoti, yajate, tapas tapyate, bahuni varsd-sahasrany antavad evasya tad bhavati; yo va etad aksaram, gargi, aviditvasmal lokat praiti, sa krpanah; atha ya etad aksaram, gargi, viditvasmal lokat praiti, sa brahmanah. 10. ‘Whosoever, O Gargi, in this world, without knowing this Imperishable performs sacrifices, worships, performs austerities for a thousand years, his work will have an end; whosoever, O Gargi, without knowing this Imperishable departs from this world, is pitiable. But, O Gargi, he who knowing the Im¬ perishable departs from this world is a Brahmana (a knower of Brahman).’ yad ajhanat samsdra-praptih, yad jhanac cdmrtatva-praptih. R. 11. tad va etad aksaram, gargi, adrstam drastr, asrutam, srotr, amatam mantr, avijhatam vijhatr, nanyad ato’sti drastr, nanyad ato’ sti srotr, nanyad ato’ sti mantr, nanyad ato’ sti vijhatr; etasmin nu khalv aksare, gargi, akasa otas ca protas ca. 11. ‘Verily, that Imperishable, O Gargi, is unseen but is the seer, is unheard but is the hearer, unthought but is the thinker, unknown but is the knower. There is no other seer but this, there is no other hearer but this, there is no other thinker but this, there is no other knower but this. By this Imperishable, 0 Gargi, is space woven like warp and woof.’ 12. sa hovaca; brahmana bhagavantah, tad eva bahu manye- dhvam yad asman namaskarena mucyedhvam; na vai jatu yusma- kam imam kascid brahmodyam jeteti. tato ha vdcaknavy upa- rarama. 12. She said : ‘Venerable Brahmanas, you may think it a great thing if you get off from him though bowing to him. Not one 234 The Principal Upanisads III. 9. 1. of you will defeat him in arguments about Brahman.’ Thereupon (GargI) Vacaknavi kept silent. § says that the same Brahman on account of the differences in limiting adjuncts, upadhibhedena is called differently: tasman nirupadhikasyatmano nirupakhyatvan nirvisesatvad ekatvac ca neti netlti vyapadeso bhavati, avidya-kama-karma-visista-karya-karano- padhir atma samsarl jlva ucyate; nitya-niratisaya-jhana-sakty-upadhir atmantaryamisvara ucyate; sa eva nirupadhih kevalah suddhah svena- svabhavenaksaram param ucyate: Therefore the unconditioned Self, being beyond speech and mind, undifferentiated and one, is defined as ‘not this,’ ‘not this’; when it has the limiting adjuncts of the body and the organs, the products of ignorance, desire and work, it is called the individual ego ; when the self has the limiting adjunct of eternal knowledge and power, it is called the inner controller, the Supreme Lord. The same self, absolute, alone, pure is called the Imperishable Supreme Self. The self is everywhere assuming different forms. For S the differences are all traceable to limiting adjuncts and to nothing else, upadhi- bhedenaivaisam bhedah, nanyatha. Ninth Brdhmana MANY GODS AND ONE BRAHMAN 1. atha hainarh vidagdhah sakalyah papraccha: kati devah, yajhavalkya, iti. sa haitayaiva nivida pratipede, yavanto vaisva- dcvasya nividy ucyante; trayas ca tri ca sata, trayas ca tri ca sahasreti. awn iti. hovdca, katy eva dev dh, yajhavalkya iti. trayai trimsad iti. A um iti. hovdca, katy eva devah, yajhavalkya, iti. sad iti. aum iti. hovdca, katy eva devah, yajhavalkya, iti. traya iti. awn iti. hovdca, katy eva devah, yajhavalkya, iti. dvav iti. aum iti. hovdca, katy eva devah, yajhavalkya, iti. adhyardha iti. aum iti. hovdca, katy eva devah, yajhavalkya, iti. eka iti. aum iti. hovdca katame te trayas ca tri ca sahasreti. 1. Then Vidagdha £akalya asked him: ‘How many gods are there, Yajhavalkya?’ He answered, in accord with the following nivid (invocation of the gods). ‘As many as are mentioned in the nivid of the hymn of praise to the Visve-devas, namely, three hundred and three, and three thousand and three.’ ‘Yes,’ he said, ‘but how many gods are there, Yajhavalkya?’ ‘Thirty three.’ ‘Yes,’ he said, ‘but how many gods are there, Yajna- III. 9. 4. Brhad-aranyaka Upanisad 235 valkya?’ ‘Six.’ ‘Yes,’ said he, ‘but how many gods are there, Yajnavalkya?’ ‘Three.’ ‘Yes,’ said he, ‘but how many gods are there, Yajnavalkya?’ ‘Two.’ ‘Yes,’ said he, ‘but how many gods are there, Yajnavalkya?’ ‘One and a half.’ ‘Yes,’ said he, ‘but how many gods are there, Yajnavalkya?’ ‘One.’ ‘Yes,’ said he, ‘but which are those three hundred and three and three thousand and three?’ nivid: group of verses giving the number of the gods which are recited in the hymns of praise to the Visve-devas. devatd-samkhya-vd- cakani mantra-padani kanicid vaisva-deve sastre sasyamte. $. 2. sa hovaca, mahimana evaisam ete, tray as trimsat tv eva deva iti. katame te trayas trimsad iti. astau vasavah ekddasa rudrah, dvadasadityah, te ekatrimsat indras caiva prajapatis ca trayastrimsav iti. 2. He (Yajnavalkya) said, ‘They are but the manifestations of them, but there are only thirty-three gods.’ ‘Which are these thirty-three?’ ‘The eight Vasus, the eleven Rudras, and the twelve Adityas, these are thirty- one, Indra and Praja-pati (make up) thirty-three.’ mahimanah: manifestations: vibhutayah. $. 3. katame vasava iti. agnis ca prthivi ca vayus cantariksam cddityas ca dyaus ca candramat ca naksatrani ca, ete vasavah, etesa hidam sarvam hitam iti, tasmad vasava iti. 3. ‘Which are the Vasus?’ ‘Fire, the earth, the air, the sky, the sun, the heaven, the moon, the stars, these are the Vasus for in them all this is placed: therefore they are called Vasus.’ The Vasus transform themselves into bodies and organs of all beings which serve as the support for their work and its fruition as also into their dwelling-places. They help other beings to live and they themselves live; pranindm karma-phalasrayatvena karya- karana-samghdta-rupena tan nivasatvena viparinam anto jagad idath sarvam vasayanti vasanti ca. A Because they help others to live they are called Vasus: teyasmad vasayanti, tasmad vasava iti. §. 4. katame rudra iti. daseme puruse pranah atmaikadasah; te yadasmat sariran martyad utkramanti, atha rodayanti, tad yad rodayanti, tasmad rudra iti. 4. ‘Which are the Rudras?’ ‘These ten breaths in a person with the mind as the eleventh. When they depart from this 236 The Principal Upanisads III. 9. 8. mortal body, they make us (his relatives) weep. So because they make us weep, therefore they are called Rudras.’ ten breaths: the ten sensory and motor organs, jhana-karmendriyani dasa purusasthani. R. 5. katama aditya iti. dvadasa vai masah samvatsarasya, eta ddityah, ete htdarh sarvarn adadana yanti; te yad idarh sarvam adadana yanti, tasmad aditya iti. 5. ‘Which are_the Adityas?’ ‘Verily, the twelve months of the year, these are Adityas, for they move carrying along all this. Since they move carrying along all this, therefore they are called Adityas.’ 6. katama indrah, katamah prajapatir iti, stanayitnur eve- ndrah, yajhah prajapatir iti. katamah stanayitnur iti. asanir iti. katamo yajha iti. pasava iti. 6. ‘Which is Indra? Which is Praja-patii ‘Indra is the thunder, Praja-pati is the sacrifice.’ ‘Which is the thunder?’ ‘The thunderbolt.’ ‘Which is the sacrifice?’ ‘The (sacrificial) animals.’ asanih: thunderbolt, vajram S. Animals are called sacrifices as the latter depend on animals. yajhasya hi sadhanani pasavah. S. 7. katame sad iti. agnis ca prthivi ca vayui cantariksam cadityas ca dyaus ca, ete sat; ete htdam sarvam sad iti. 7. ‘Which are the six?’ ‘Fire, the earth, the air, the sky, the sun and the heaven, these are the six, for the six are all this.’ 8. katame te trayo deva iti. ima eva trayo lokah, esu himc sarve devd iti. katamau tau dvau devdv iti, annam caiva pranas ceti. katamo dhyardha iti. yo yam pavata iti. 8. ‘Which are the three gods?’ ‘They are, verily, the three worlds, for in them all these gods exist.' ‘Which are the two gods?’ ‘Food and breath.’ ‘Which is the one and a half?’ ‘This one here who blows (the air).' The earth and the fire make one god, the sky and the air another, the sun and the heaven a third: prthivlm agnirh caiklkrtyaiko devah, antariksam vdyuhi caiklkrtya dvitlyah, divam ddityam caikikrtya trtlyah, ta eva trayo devd iti. S. Out of matter and life the rest develops: annam caiva pranascaitau devau, anayos sarvesam uktdnam antarbhdvah. S. III. 9. 11. Brhad-aranyaka Upanisad 237 9. tad ahuh, yad ayam eka ivaiva pavate, atha katham adhy- ardha iti. yad asminn idam sarvam adhyardhnot, tenadhyardha iti, katama eko deva iti. prana iti, sa brahma, tyad ity acaksate. 9. ‘Regarding this, some say, since he who blows is like one, how then is he one and a half? (The answer is) because in him (when he blows) all this grew up.’ ‘Which is the one God?’ ‘The Breath. He is Brahman. They call him tyat (that).’ adhyardhnot: grew up, attains great growth, adhiruddhim prapnoti. §. The one God has different names, forms, activities, attributes and powers owing to differences of function: devasyaikasya ndma-riipa-karma-guna-sakti-bhedo’ dhikara-bhedat. 5. EIGHT DIFFERENT PERSONS AND THEIR CORRESPONDING DIVINITIES 10. prthivy eva yasyayatanam, agnir lokah, mano jyotih, yo vai tarn purusam vidyat sarvasyatmanah parayanam, sa vai vedita syat, yajhavalkya. veda vd aharh tarn purusam sarvasya- tmanah parayanam, yam attha; ya evayam sarlrah purusah, sa esah. vadaiva sakalya, tasya ka devata iti. amrtam iti hovaca. 10. ‘Verily, he who knows that person whose abode is the earth, whose world is the fire, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a knower, 0 Yajnavalkya. Verily, I know that person, who is the ultimate support of every soul, of whom you speak.’ This very person who is in the body is he. Tell me, Sakalya, who is his god?’ ‘The immortal,’ said he. ayatanam: abode: asrayah. S. adharah. R. parayanam: ultimate support: par am ayanam para asrayah. S. parama-prdpya-bhutah purusa-sabditah paramatma. R. 11. kama eva yasyayatanam, hrdayam lokah, mano jyotih, yo vai tarn purusam vidyat sarvasyatmanah parayanam, sa vai vedita syat, yajhavalkya. veda vd aharh tarn purusam sarvasya atmanah parayanam, yam attha; y a evayam kamamayah purusah sa esah. vadaiva, sakalya, tasya ka devata iti. striyah, iti hovaca. 11. ‘Verily, he who knows that person whose abode is desire, whose world is the heart, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajnavalkya.’ ‘Verily, I know that person who is the ultimate support of every soul, of whom you speak. This very person who is made of desire is he. Tell me, Sakalya, who is his god?' ‘Women,’ said he. 238 The Principal Upanisads III. 9. 14. kdma: desire, desire for sex pleasures, stri-vyatikarabhilasah kamah. hr day am, lokah: We see through the intellect: hrdayena buddhya pasyati. S. women: for men’s desire is inflamed through them: strlto hi kamasya diptir jayate. §. 12. rupany eva yasyayatanam, caksur lokah, mano jyotih, yo vai tarn purusam vidyat sarvasyatmanah parayanam, sa vai vedita syat, yajhavalkya. veda va aham tam purusam sarvasyat- manah parayanam, yam attha. ya evasav aditye purusah, sa esah. vadaiva, sakalya, tasya kd devata Hi. satyam iti hovdca. 12. ‘Verily, he who knows that person whose abode is forms, whose world is the eye, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajnavalkya.’ ‘Verily, I know that person who is the ultimate support of every soul, of whom you speak. This very person who is in the sun is he. Tell me, Sakalya, who is his god?’ ‘Truth,’ said he. forms: colours like white and black : sukla-kysnadlni. 13. dkasa eva yasyayatanam, srotram lokah, mano jyotih, yo vai tarn purusam vidyat sarvasyatmanah parayanam, sa vai vedita syat, yajhavalkya. veda va aham tam purusam sarvasyat- manah parayanam, yam attha; ya evayam srautrah prdtisrutkah purusah sa esah. vadaiva, sakalya, tasya kd devata iti. disah iti hovdca. 13. ‘Verily, he who knows that person, whose abode is space, whose world is the ear, whose light is mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajnavalkya.' ‘Verily, I know that person who is the ultimate support of every soul, of whom you speak. This very person who is in hearing and who is in the echo is he. Tell me, Sakalya, who is his god?’ ‘The quarters of space,’ said he. prdtisrutkah: pratidhvani-visistah. R. 14. tama eva yasyayatanam, hrdayam lokah, mano jyotih, yo vai tarn purusam vidyat sarvasyatmanah parayanam, sa vai vedita syat, yajhavalkya. veda va aham, tam purusam sarvasyat- manah, parayanam, yam attha; ya evayam chayamayah purusah sa esah. vadaiva, sakalya, tasya kd devata iti. mrtyur iti hovdca. 14. ‘Verily, he who knows that person, whose abode is darkness, whose world is the heart, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a III. 9. 17. Brhad-aranyaka Upanisad 239 knower, O Yajnavalkya.’ ‘Verily, I know that person who is the ultimate support of every soul, of whom you speak. This very person who is made of shadow is he. Tell me, Sakalya, who is his god?’ ‘Death,’ said he. 15. rupany eva yasyayatanam, caksur lokah, mano jyotih, yo vai tam purusam vidyat sarvasyatmanah parayanam, sa vai vedita sydt, yajnavalkya. veda va aham tam purusam sarvasyat- manah parayanam, yam attha. ya evayam adarse purusah, sa esah. vadaiva, sakalya, tasya ka devata iti, asur iti hovaca. 15. ‘Verily, he who knows that person, whose abode is forms, whose world is the eye, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajnavalkya.’ ‘Verily, I know that person who is the ultimate support of every soul, of whom you speak. This very person who is in the looking-glass is he. Tell me, Sakalya, who is his god?’ ‘Life,’ said he. 16. apa eva yasyayatanam, hrdayam lokah, mano jyotih, yo vai tam purusam, vidyat sarvasyatmanah, parayanam, sa vai vedita sydt, yajnavalkya. veda va aham tam purusam sarvasyat- manah parayanam, yam attha. ya evayam apsu purusah sa esah. vadaiva, iakalya, tasya ka devata iti. varuna iti hovaca. 16. ‘Verily, he who knows that person, whose abode is water, whose world is the heart, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajnavalkya.’ ‘Verily, I know that person who is the ultimate support of every soul, of whom you speak. This very person who is in water is he. Tell me, Sakalya, who is his god?’ ‘Varuna,’ said he. varuna: rain. 1 7. reta eva yasyayatanam, hrdayam, lokah, mano jyotih yo vai tam purusam vidyat sarvasyatmanah parayanam sa vai vedita sydt, yajnavalkya. veda va aham tam purusam sarvasyat- manah, parayanam, yam attha. ya evayam putramayah purusah, sa esah. vadaiva, sakalya, tasya ka devata iti. prajapatih iti hovaca 17. ‘Verily, he who knows that person, whose abode is semen, whose world is the heart, whose light is the mind, who is the ultimate support of every soul, he, verily, would be a knower, O Yajnavalkya.' ‘Verily, I know that person who is the ultimate support of every soul, of whom you speak. This 240 The Principal Upanisads III. 9. 21 • very person who is made of a son is he. Tell me, £akalya, who is his god?’ ‘Prajd-pati,’ said he. 18, Sakalya, iti hovaca yajhav alky ah, tvam svid ime brahmana ahgdravaksayanam akrata u iti. 18. ‘Sakalya,’ said Yajnavalkya, ‘have these Brahmanas made you their remover of burning coals?’ 'Have these Vedic scholars thrown you to me to be burnt or consumed by me?’ FIVE DIRECTIONS IN SPACE, THEIR DEITIES AND SUPPORTS 19. yajnavalkya, iti hovaca sakalyah, yad idarh kuru-pahca- landm brahmanan atyavadih, kim brahma vidvan iti, diso veda sadevah sapratistha iti. yad diso vettha sa dev ah sapratisthah. 19. ‘Yajnavalkya,’ said Sakalya, ‘What is the Brahman you know, that you have talked down the Brahmanas of the Kuru-pancalas?’ ‘I know the quarters with their deities and supports.' ‘If you know the quarters with their deities and supports, 20. kim-devato’ syam pracyam disy asiti. aditya-devata iti. sa adityah kasmin pratisthita iti. caksusiti. kasmin nu caksuh pratisthitam iti. rupesv iti. caksusa hi riipdni pasyati. kasmin nu rupani pratisthitdnlti. hrdaye iti hovaca, hrdayena hi rupani janati, hrdaye hy eva riipdni pratisthitani bhavantiti. evam evaitat, yajnavalkya. 20. ‘What deity have you in this eastern quarter?’ (Yajna¬ valkya said) : ‘the deity sun.’ ‘That sun, on what is it supported ?’ ‘On the eye.’ ‘On what is the eye supported?’ ‘On forms, for one sees forms with the eye.' ‘On what are forms supported?’ ‘On the heart,’ said he (Yajnavalkya), ‘for one knows the forms through the heart; on the heart only are the forms supported.’ ‘Even so, Yajnavalkya.’ Whatever forms we meditate upon, we become identified with them: yam yarn devatam upaste ihaiva, tad bhutas tarn tam pratipad- yate. £. hrdaya: heart. It refers to the intellect and the mind taken together: hrdayam iti buddhi-manasl eklkrtya nirdesah. S. 21. kim-devato’ syam daksinayam disy asiti. yama-devata iti sa yamah kasmin pratisthita iti. yajha iti. kasmin nu yajhah III. 9. 23. Br had- dr any aka Upanisad 241 pratisthita iti. daksinayam iti. kasmin nu daksina pratisthita iti. sraddhayam iti. yada hy eva iraddhatte atha daksinam dadati; sraddhayam hy eva daksina pratisthita iti. kasmin nu sraddha pratisthita iti. hrdaye iti. hovaca hrdayena hi sraddham janati, hrdaye hy eva sraddha pratisthita bhavatiti. evam evaitat, yajhavalkya. 21. ‘What deity have you in this southern quarter?' (Yajhavalkya said) ‘The deity Yama,’ ‘That Yama, on what is he supported?’ ‘On the sacrifice.’ ‘On what is the sacrifice supported?’ ‘On the offerings to the priests.’ ‘And on what are the offerings to the priests supported?' ‘On faith, for when one has faith, he gives offerings to the priests. Therefore it is on faith that the offerings to the priests are supported.’ ‘On what is faith supported?’ ‘On the heart,' he (Yajnavalkya) said, ‘for through the heart one knows faith; verily, on the heart alone is faith supported.’ ‘Even so, Yajnavalkya.’ faith: faith in the Vedas accompanied by devotion, astikya-buddhir bhakti-sahitd. S. 22. kirh-devato’ syam praticyam disy asiti. varuna-devata iti, sa varunah kasmin pratisthita iti. apsv iti. kasmin nv apah pratisthita iti. retasiti, kasmin nu retah pratisthitam iti. hrdaye iti, hovaca; tasmad api pratirupam jdtam ahuh, hrdayad iva srptah, hrdayad iva nirmita iti, hrdaye hy eva retah pratisthitam bhavatiti. evam evaitat, yajhavalkya. 22. ‘What deity have you in this western quarter?’ ‘The deity Varuna.’ ‘That Varuna, on what is he supported?’ ‘On water.’ ‘On what is water supported?’ ‘On semen.’ ‘On what is semen supported?’ ‘On the heart,’ he said. ‘Therefore they say of a new-born child who resembles (the father) that he seems as if he slipped out of his heart, he is built out of his heart; for on the heart alone is semen supported.' ‘Even so, Yajnavalkya.’ Semen is said to be an effect of the heart, for sex desire is a modification of the heart and semen issues when the heart of man is under the influence of sex desire: hrdayasya karyam retah, kamo hrdayasya vrttih, kamino hi hrdayad reto’ dhiskandati. S. 23. kirh-devato’ syam udicyam disy asiti. soma-devata iti. sa somah kasmin pratisthita iti. diksayam iti. kasmin nu diksa pratisthita iti. satya iti. tasmad api diksitam ahuh, satyarh vada iti: satye hy eva diksa pratisthita iti. kasmin nu satyam 242 The Principal Upanisads III. 9. 26. Pratisthitam iti. hrdaye iti hovaca, hrdayena hi satyahi jdnati hr day e hy eva satyam pratisthitam bhavatiti. evam evaitat, yajnavalkya. 23. ‘What deity have you in this northern quarter?’ ‘The deity Soma.’ ‘That Soma, on what is he supported?’ ‘On the initiatory rite.’ ‘On what is initiation supported?’ ‘On truth, therefore, they say to one who is initiated, “speak the truth’’ for on truth alone is the initiation supported.' ‘On what is truth supported?’ ‘On the heart,’ he (Yajnavalkya) said, ‘for through the heart one knows truth, therefore it is on the heart that the truth is supported.’ ‘Even so, Yajnavalkya.’ 24. kim-devato syarh dhruvayam disy asiti. agni-devata iti. so’gnih kasmin pratisthita iti. vaci iti. kasmin nu vak pratisthita iti. hrdaya iti. kasmin nu hrdayam pratisthitam iti. 24. ‘What deity have you in this fixed quarter (zenith)?’ ‘The deity, fire.’ ‘On what is fire supported?’ ‘On speech.’ ‘On what is speech supported?’ ‘On the heart.’ ‘On what is the heart supported?’ 25. ahallika iti hovaca yajhavalkyah, yatraitad anyatrasman manyasai, yaddhy etad anyatrasmat sydt, svdno vainad adyuh vayamsi vainad vimathnirann iti. 25. 'You ghost,’ said Yajnavalkya, ‘that you think that it (the heart) would be elsewhere than in ourselves, for if it were anywhere else than in ourselves, the dogs might eat it (the body) or the birds tear it to pieces.’ Cp. Sumsumara Jataka. ahallika '. ghost, that which disappears by day, ahani llyate. A. Madhva means a fool, one who has his knowledge, ahar, in a potential, lika, condition. His knowledge is not developed. When the heart leaves the body, the body becomes dead. THE SELF 26. kasmin nu tvarh catma ca pratisthitau stha iti. prana iti. kasmin nu prdnah pratisthita iti. apana iti. kasmin nv apanah pratisthita iti. vyana iti. kasmin nu vyanah pratisthita iti. udana iti. kasminn udanah pratisthita iti. samdna iti. sa esa, na iti. na ity atmd, agrhyah, na hi grhyate, asiryah na hi siryate, asahgah na hi sajyate, asito na vyathate, na risyati. etdny astav ayatanani, astau lokdh, astau devah, astau purusah. sa yas tan purusan niruhya pratyuhyalyakrdmat, tarn tv a aupanisadam III. 9. 28. Brhad-aranyaka Upanisad 243 purusam prcchami, tam cen me na vivaksyasi murdha te vipatis- yatlti. tam ha na mene sakalyah, tasya ha murdha vipapata, api hdsya parimosino’ sthlny apajahruh, anyan manyamanah. 26. £akalya said: ‘On what are you (your body) and yourself (the heart) supported?’ (Yajnavalkya said): 'On the prana (life-breath — inbreath).’ ‘On what is prana supported?’ ‘On the apana (the outbreath).’ ‘And on what is the outbreath sup¬ ported?’ ‘On the vydna (the diffused breath). ‘And on what is the diffused breath supported?’ ‘On the samana (the equalising or middle breath). That self is not this, not this. It is incom¬ prehensible for it is not comprehended. It is indestructible for it is never destroyed. It is unattached for it does not attach itself. It is unfettered. It does not suffer. It is not injured. These are the eight abodes, the eight worlds, the eight gods, the eight persons. He who takes apart and puts together these persons and passes beyond them, that is the person taught in the Upanisads about whom I ask you. If you do not explain him to me your head will fall off.’ £akalya did not know him, and his head fell off. Indeed robbers took away his bones, thinking they were something else. Brahman is incomprehensible because it goes beyond the attri¬ butes of effects: sarva-karya-dharmatitah. S. asitah: unfettered, abaddhah. S. na risyati: not destroyed na vinasyati. 8. parimosinah: robbers, taskarah, S. See Satapatha Brahmana. XI. 6. 3. 11. MAN COMPARED TO A TREE 27. atha hovaca, brahmana bhagavanto, yo vah kamayate sa ma prcchatu, sarve va ma prcchata, yo vah kamayate, tam vah prcchami, sarvdn va vah prcchamiti. te ha brahmana na dadhr§uh. 27. Then he (Yajnavalkya) said: ‘Venerable Brahmanas whosoever among you wishes to do so, may question me or you may all question me or I will question him of you who wishes (to be questioned) or I will question all of you.’ Those Brahmanas, however, did not dare (to say anything). 28. tan haitaih slokaih papraccha: 1. yatha vrkso vanaspatih, tathaiva puruso’mrsa tasya lomani parnani, tvag asyotpdtika bahih. 2. tvaca evasya rudhiram prasyandi, tvaca utpatah; tasmat, tad dtrnnat praiti, raso vrksad ivahatat. 244 The Principal Upanisads III. g. 28. 3. mamsany asya sakarani, kinatarh snava, tat sthiram ; asthiny antarato daruni, majja majjopamd krta 4. yad vrkso vrkno rohati muldn navatarah punah, martyah svin mrtyuna vrknah kasman mulat prarohati 5. retasa iti ma vocata; jivatas tat prajayate: dhanaruha iva vai vrksah ahjasa pretyasambhavah. 6. yat samulam avrheyuh vrksam, na punar abhavet, martyah svin mrtyuna vrknah kasman mulat prarohati 7. jata eva najayate, konvenarh janayet punah; vijhanam anandam brahma, ratir datuh parayanam, tisthamanasya tadvidah. 28. He questioned them with the following verses: 1. ‘As is a mighty tree so, indeed, is a man; his hairs are leaves and his skin is its outer bark. 2. ‘From his skin blood flows forth and sap from the skin (of the tree). Therefore when a man is wounded blood flows as sap from a tree that is struck. 3. ‘His flesh is its inner bark, his nerves are tough like inner fibres. His bones are the wood within and the marrow is made resembling the pith. 4. ‘A tree when it is felled springs up from its root in a newer form; from what root does man spring forth when he is cut off by death? 5. ‘Do not say “from the semen’’ for that is produced from what is alive (men). A tree springs also from the seed. After it is dead it certainly springs again. 6. ‘If a tree is pulled up with the root, it will not spring again. From what root does a mortal spring forth when he is cut off by death ? 7. ‘When born, he is not born (again) for who should create him again? Brahman who is knowledge, bliss is the final goal of him who offers gifts as well as of him who stands firm and knows {Brahman).’ See T.U. I. 10; II. 1. amrsa: indeed, satyam. From what root does man spring forth when he is cut off by death? See also Job XIV. 7-10. A man struck down by death does not come to life from seed, because human seed comes from the living only while trees springing from grain are seen to come to life after the tree is dead. jivatas: what is alive. Philo Judaeus says: ‘Are not the parents, as it were, concomitant causes only, while Nature is the highest, III. 9. 28. Brhad-dranyaka Upanisad 245 elder and true cause of the begetting of children?’ Quis return divinarum heres. 115. Cp. St. Thomas Aquinas, ‘The power of the soul which is in the semen through the spirit enclosed therein fashions the body.’ Summa Theologica. III. 32. 11. dhanah : seed, bijam , bijarulio'pi vrkso bhavati, na kevalam kanda-ru- ha eva. S. ahjasa : certainly, saksat. R. tisthamanasya: brahma-samsthasya . tadvidah, brahmavidah. R. Brahman is the principle or the root of a new life both for those who practise works and for those who, having relinquished works, stand hrm in knowledge. 246 The Principal Upanisads IV. 1. 2. CHAPTER IV First Brdhmana INADEQUATE DEFINITIONS OF BRAHMAN 1. janako ha vaidcha asarh cakre. atha ha yajhavalkya avav- raja. tarn hovaca: yajhavalkya, kim artham acarih, pasun icchan, anvantan-iti. ubhayam eva, samrad iti hovaca. 1. Janaka (King) of Videha was seated (to give audience). Then Yajhavalkya came up. He (Janaka) said to him: ‘Yajhavalkya, for what purpose have you come, wishing for cattle or for subtle questions?’ He (Yajhavalkya) said (in reply) 'for both, Your Majesty.’ asarh cakre: was seated, asanam kftavdn, asthayikam dattavan ity arthah, darsana-kamebhyo raja. S. acarih: agatosi. S. anvantan: subtle questions, suksmantan, suksma-vastu-nirnayantan prasnan attah srotum icchan. S. anoh suksmasya vastunah pratya- gatmader antan niscayan kartum iti arthah. R. sahirat: emperor of India, bharatasya varsasya raja. S. himavat-setu-paryantasyeti yavat. A. 2. yat te kas cid abravit tat srnavamcti. abravin me jitva sailinih, vdg vai brahmeti. yatha matrmdn pitrmdn acaryavan bruyat, tathd. tat sailinir abravit: vdg vai brahmeti, avadato hi kirn sydd iti. abravit tu te tasyayatanam pratistham. na me 'hr avid iti. eka-pad va ctat, samrat, iti. sa vai no bruhi , yajhavalkya. vdg evayatanam, akasah pratistha, prajhety enad updsita. ka prajhata, yajhavalkya. vdg eva, samrat, iti hovaca. vdea vai, samrat, bandhuh prajhdyatc; rg-vedo yajur-vedah, sama-vedo’ tharvahgirasa, itihasah, puranam, vidyd upanisadah, slokdh, sutrany anuvydkhydnani, vydkhyandnistam hutam dsitarh payi- tam, ayarh ca lokah, paras ca lokah, sarvani ca bhutdni vacaiva, samrat, prajhdyante; vdg vai, samrat, paramam brahma; nainarh vdg jahati, sarvany enam bhutdny abhiksaranti, devo bhutva devan apyeti, ya evarh vidvdn ctad updstc. hasty-rsabharh sahasrarh dadami, iti hovaca janako vaidchah. sa hovaca ydjhavalkyah, pita me’manyata, nananusisya hareteti. 2. ‘Let me hear what any (of your teachers) may have told you.’ ‘Jitvan Jsailini told me that “speech, verily, is Brahman.” As one who has a mother, father and teacher should say, so IV. i. 3. Brhad-aranyaka Upanisad 247 did £ailini say that speech is Brahman, for what can one have who cannot speak?’ ‘But did he tell you the abode and the support (of the Brahman) ?’ ‘He did not tell me.’ ‘This Brahman is only one-footed, Your Majesty.’ ‘Verily, Yajnavalkya, do tell us.’ ‘Its abode is just speech, its support space. One should worship it as intelligence.’ ‘What is the nature of that intelli¬ gence, Yajnavalkya?’ ‘Just speech, Your Majesty,’ said he (Yajnavalaya). ‘Verily, by speech, Your Majesty, a friend is recognised. By speech alone, Your Majesty", are the Rg Veda, the Yajur Veda, the Sama Veda, the Atharvangirasa, history, ancient lore, arts, the upanisads, verses, aphorisms, explana¬ tions, commentaries, (the effects of) sacrifices, oblations, food and drink, this world and the other and all beings are known. The higher Brahman, Your Majesty, is, in truth, speech. Speech does not desert him who, knowing thus, worships it as such. All beings approach him. Having become a god he goes even to the gods.’ Janaka (King) of Videha said, ‘I shall give you a thousand cows with a bull as large as an elephant.’ Yajna¬ valkya said, ‘My father thought that one should not accept gifts without having instructed.’ prajha: intelligence. Vak is Logos, wisdom. Vijhana is discrimination, thought, excogitation. It is logical know¬ ledge which is a preparation for prajha or intuitive wisdom. Prajha is the wisdom that sets free, that shatters the bondage of suffering and desire. It is related to the Greek prognosis, knowledge a priori as distinct from sarhjha or knowledge by observation. Cp. the Buddhist Prajhaparamita . sarhjha: means for S, consciousness of one’s personality: visesajhana: See S on B.U. IV. 5. 13. abode: ayatanam nama sariram. S. support: trisv api kalesu ya asrayah. S. eka-pad: one-footed, the instruction is partial only, not complete. as one who has a mother , father , teacher : As one who has been taught well at home by his mother, then by his father and then by a teacher. without having instructed: sisyarh krtartham akftvd sisyad dhanarh na hareteti mama pita many ata. 3. yad eva te kas cid abravit tat srnavameti. abravin ma udahkah saulbayanah, prano vai brahmeti: yatha matrmdn pitrman acaryavan bruyat, tatha tat saulbayano’bravit, prano vai brahmeti, apranato hi kirn syad iti. abravit tu te tasy ayatanam pratistham. na me’ br avid iti. eka-pad va etat, samrad, iti. sa vai no briihi, yajnavalkya, prana evdyatanam, dkdsah pratistha, 248 The Principal Upanisads IV. 7. 4. priyam ity enad upasita, ka priyata, yajnavalkya, prana eva, samrad, iti hovaca: pranasy a vai, samrat, kdmaydyajyam yajayati, apratigrhyasya pratigrhnati, api tatra vadhdsahkam bhavati, yam disam eti, pranasyaiva, samrat, kamaya, prano vai, samrat, paramam brahma, nainam prano jahati, sarvany enarn bhutany abhiksaranti, devo bhutva devan apyeti, ya evam vidvan etad upaste. hasty-rsabham sahasram dadami, iti. hovaca, janako vaidehah. sa hovaca yajhavalkyah, pita memanyata nananuiisya hareteti. 3. ‘Let me hear whatever any one (of your teachers) may have told you!' Udanka £aulbayana told me that the vital breath, verily, is Brahman. As one who has a mother, father, teacher should say, so did that £aulbayana say that the vital breath is Brahman, for what can one have who has not the vital breath?’ ‘But did he tell you the abode and the support?’ ‘He did not tell me.’ ‘This Brahman is only one-footed, Your Majesty.’ ‘Verily, Yajnavalkya, do tell us.’ ‘Life, verily, is its abode and space its support. Verily, one should worship it as the dear.’ ‘What is the nature of that dearness, Yajna¬ valkya?’ ‘The vital breath itself, Your Majesty,’ said he. ‘Verily, out of love for life, Your Majesty, one offers sacrifices for him for whom one should not offer sacrifices, one accepts gifts from one from whom they should not be accepted. Out of just love for life, Your Majesty, there arises fear of being in whatever direction one goes. Life is, in truth. Your Majesty, the highest Brahman. Life does not desert him, who, knowing thus, worships it as such. All beings approach him. Having become a god, he goes even to the gods.’ Janaka (King) of Videha said, ‘I shall give you a thousand cows with a bull as large as an elephant.' Yajnavalkya said, ‘My father thought that one should not accept (gifts) without having instructed.' pratigraha: that which is received, a gift. life does not desert him: he will live long, dirghayur bhavati. R. 4. yad eva te kas cid abravit tat srnavameti. abravin me barkur varsnah caksur vai brahmeti: yatha matrman pitrman acaryavan briiydt, tatha tad varsno’bravit. caksur vai brahmeti, apasyato hi kim syad iti. abravit tu te tasyayatanam pratistham. na me’ bravid iti. eka-pad va etat, samrad., iti. sa vai no bruhi, yajna¬ valkya. caksur evayatanam, akasah pratistha; satyam iti etad upasita. ka satyata, yajnavalkya. caksur eva, samrad, iti hovaca, caksusa vai, samrat, pasyantam ahuh; adraksir iti, sa aha; IV. i. 5- Brhad-aranyaka Upanisad 249 adraksam iti tat satyam bhavati. caksur vai, samrat, paramam brahma, nainam caksur jahati, sarvany enam bhutany abhik- saranti, devo bhutva devan apyeti, ya evarh vidvan etad upaste. hasty-rsabham sahasram dadami, iti hovaca janako vaidehah. sa hovaca yajhavalkyah. pita me’manyata, nananusisya hareteti. 4. ‘Let me hear what any one (of your teachers) may have told you.’ ‘Barku Varsna told me that the eye, verily, is Brahman. As one who has a mother, father, teacher should say, so did that Varsna say that the eye, verily, is Brahman for what can one have who cannot see?’ ‘But did he tell you the abode and the support ?’ ‘He did not tell me.’ ‘This Brahman is only one-footed, Your Majesty.’ ‘Verily, Yajnavalkya, do tell us.’ ‘The eye, verily, is its abode and space its support, verily one should worship it as truth.’ ‘What is the nature of truth, Yajnavalkya?’ ‘The eye itself. Your Majesty,’ said he (Yajnavalkya). ‘Verily, Your Majesty, when they say to a man who sees with his eyes, “have you seen?” and he answers, “I have seen”: that is the truth; verily, Your Majesty, the eye is the highest Brahman. The eye does not desert him, who knowing thus, worships it as such. All beings approach him. Having become a god, he goes even to the gods.’ Janaka (King) of Videha said, ‘I shall give you a thousand cows with a bull as large as an elephant.’ Yajnavalkya said, ‘My father thought that one should not accept (gifts) without having instructed.’ What is seen with the eye is regarded as more authoritative than what is perceived by the other senses, so it is said to be true: yat tu caksusa dr stark tad avyabhicarat satyam eva bhavati. S; caksusa dr stark na vismarati. R. 5. yad eva te kas cid abravit, tat srnavameti. abravin me gardhabhivipito bharadvajah: srotram vai brahmeti. yatha matr- man pitrman deary avan bruyat, tathd tad bharadvajo’bravit. srotrarh vai brahmeti, asrnvato hi kirk syad iti. abravit tu te tasyayatanam pratistham. na mebravid iti. eka-pad va etat, samrad, iti. sa vai no bruhi, yajnavalkya. srotram evayatanam, akasah pratistha, ananta ity enad upasita. ka anantata, yajha- valkya. diia eva, samrad, iti hovaca. tasmdd vai, samrad, api yam karh ca disam gacchati, naivasya antam gacchati, ananta hi disah diso vai, samrat, srotram. srotram vai, samrat, paramam brahma nainam srotram jahati, sarvany enam bhutany abhik- $aranti, devo bhutva devan apyeti, ya evam vidvan etad upaste. IV. I. 6. 250 The Principal Upanisads hasty-rsabham sahasram dadami iti. hovaca janako vaidehah, sa hovaca yajhavalkyah, pita me’manyata, ndnanusisya hareteti. 5. ‘Let me hear what any one (of your teachers) may have told you.’ ‘Gardhabhivipita Bharadvaja told me that the ear, verily, is Brahman. As one who has a mother, father, teacher should say, so did that Bharadvaja say that the ear, verily, is Brahman ; for what can one have who cannot hear?’ ‘But did he tell you the abode and the support?’ ‘He did not tell me.’ ‘This Brahman is only one-footed, Your Majesty.' ‘Verily, Yajnavalkya, do tell us.’ ‘The ear verily, is its abode and space its support; verily, one should worship it as the endless.’ ‘What is the nature of endlessness, Yajnavalkya.’ ‘The quarters themselves, Your Majesty,’ said he (Yajnavalkya). ‘Therefore, Your Majesty, to whatever quarter one goes, he does not come to the end of it for the quarters are endless. Verily, Your Majesty, the quarters are the ear and the ear, Your Majesty, is the highest Brahman. The ear does not desert him, who, knowing this, worships it as such. All beings approach him. Having become a god he goes even to the gods.’ Janaka (King) of Videha said, ‘I shall give you a thousand cows with a bull as large as an elephant.’ Yajnavalkya said, ‘My father thought that one should not accept (gifts) without having instructed.' 6. yad eva kas cid abravxt tat srnavameti. abravxn me satyakamo jabalah, mano vai brahmeti: yatha matrman pitrman acaryavan bruyat, tatha taj jabdlobravxt, mano vai brahmeti, amanaso hi kirn syad iti. abravxt tu te tasyayatanam pratistham. na mebravxd iti. eka-pdd va etat samrad iti. sa vai no bruhi, yajnavalkya. mana evayatanam, akasah pratistha, ananda ity enad upasxta, ka anandata, yajnavalkya. mana eva, samrad, iti hovaca, manasa vai, samrat. striyam abhiharyate, tasyam pratirUpah putro jayate, sa anandah, mano vai, samrat, paramam brahma, nainam mano jahati, sarvany enam bhutany abhiksaranti, devo bhxitva devdn apyeti, ya evam vidvan etad upaste. hasty-rsabham sahasram dadami, iti hovaca janako vaidehah. sa hovaca yajha- valkyah, pita me’manyata nananxisisya hareteti. 6. ‘Let me hear what any one (of your teachers) may have told you.’ ‘Satyakama Jabala told me that the mind, verily, is Brahman. As one who has a mother, father and teacher should say, so did that Jabala say that the mind, verily, is Brahman, for what can one have who is without a mind?’ ‘But did he tell you the abode and the support?’ ‘He did not IV. I. j. Brhad-aranyaka Upanisad 25 1 tell me.' ‘This Brahman is only one-footed, Your Majesty.’ 'Verily, Yajnavalkya, do tell us.’ ‘The mind, verily, is its abode and the space its support. Verily one should worship it as the blissful.’ ‘What is the nature of blissfulness, Yajnavalkya?’ ‘Just the mind, Your Majesty,’ said he. ‘Verily, Your Majesty, by the mind one takes to a woman. A son resembling him is born of her. He is (the source of) bliss. Verily, mind, Your Majesty, is the highest Brahman. The mind never deserts him who knowing thus worships it as such. All beings approach him. Having become a god he goes even to the gods.’ Janaka (King) of Videha said, ‘I shall give you a thousand cows with a bull as large as an elephant.’ Yajnavalkya said: ‘My father thought that one should not accept (gifts) without having instructed.’ 7. yad eva kas cid abravlt, tat srnavameti. abravln me vidagdhah sakalyah, hrdayam vai brahmeti, yatha matrman pitrman acaryavan bruyat, tatha tat sakalyo’bravlt, hrdayam vai brahmeti, ahrdayasya hi kim syad iti. abravlt tu te tasyayatanam pratis- tham. na me’ br avid iti. eka-pad va, etat, samrad, iti. sa vai no bruhi, yajnavalkya. hrdayam evayatanam, akasah pratistha, sthitir ity enad upaslta. ka sthitita, yajnavalkya. hrdayam eva samrad, iti hovdca, hrdayam vai, samrat, sarvesam bhutanam ayatanam, hrdayam vai, samrat, sarvesam bhutanam pratistha, hr day e hy eva, samrat, sarvdni btutani prati$ihitani bhavanti. hrdayam vai, samrat, paramam brahma, nainam hrdayam jahati, sarvany enam bhutany abhiksaranti , devo bhutva devan apyeti, ya evarh vidvan etad upaste. hasty rsabham sahasram dadami, iti hovdca janako vaidehah. sa hovdca yajhavalkyah, pita me’manyata nananusi$ya hareteti. 7. 'Let me hear what any one (of your teachers) may have told you.' ‘Vidagdha £akalya told me that the heart, verily, is Brahman. As one who has a mother, father, teacher should say, so did that Sakalya say that the heart, verily, is Brahman for what can one have who is without a heart?’ ‘But did he tell you the abode and the support?' ‘He did not tell me.’ ‘This Brahman is only one-footed, Your Majesty.’ ‘Verily, Yajnavalkya, do tell us.’ ‘The heart, verily, is its abode and the space its support. One should worship it as the stable.' ‘What is the nature of stability, Yajnavalkya?’ ‘Just the heart, Your Majesty,’ he (Yajnavalkya) said; ‘the heart, Your Majesty, is the abode of all things and the heart, Your Majesty, 1 IV. 2. 2. 252 The Principal Upanisads is the support of all beings. On the heart, Your Majesty, all beings are supported. The heart, verily, Your Majesty, is the Supreme Brahman. The heart never deserts him who knowing thus, worships it as such. All beings approach him. Having become a god, he goes even to the gods.’ Janaka (King) of Videha said, ‘I shall give you a thousand cows with a bull as large as an elephant.’ Yajnavalkya said, ‘My father thought that one should not accept (gifts) without having instructed.’ See III. 9. 24. Second Brahmana CONCERNING THE SOUL 1. janako ha vaidehah kurcad upavasarpann uvaca: namas te’stu yajnavalkya, anu ma sadhiti. sa hovaca: yatha vai, samrat, mahantam adhvanam esyan ratham va navarn va samadadita, evarh evaitabhir upanisadbhih samdhitatmasi , evam brndaraka adhyah sann adhita-veda ukta-upanisatkah, ito vimucyamanah kva gamisyasiti. naharh tad, bhagavan, veda, yatra gamisydmiti; atha vai te’harn tad vaksyami, yatra gamisyasiti, bravitu, bhagavan, iti. 1. Janaka (King) of Videha, descending from his lounge and approaching said: ‘Salutations to you, Yajnavalkya, please instruct me.’ He (Yajnavalkya) said: ‘As one who wishes to go a long distance, Your Majesty, would secure a chariot or a ship, even so you have a mind well equipped with the teachings of the Upanisads. You are likewise honoured and wealthy, you have studied the Vedas and heard the Upanisads. Where will you go when you are released (from this body)?’ (Janaka said) ‘Venerable Sir, I do not know where I shall go.' (Yajnavalkya said) ‘Then truly I shall tell you that, where you will go.’ (Janaka said) ‘Tell me, Venerable Sir.’ kurcat: from the lounge, asana-visesat. S. bynddrakah: honoured, pujyah. adhyah: wealthy, isvarah, na daridrah. S. The theoretical knowledge of the Vedas and the Upanisads is not enough, for it does not remove fear. We require knowledge of Self or Brahman for salvation : evam sarva-vibhiiti-sampanno’pi san bhaya-madhya-stha eva paramatmajhdnena vina akrtartha eva tdvat. S. 2. indho ha vai namaisa yo’yam daksine ksan purusah: tarn IV. 2. 4- Brhad-aranyaka Upanisad 253 va etam indham santam indr a ity acaksate paroksenaiva, parok- sa-priya iva hi devah, pratyaksa-dvisah. 2. ‘Indha by name is this person who is in the right eye. Him, verily, who is that Indha people call Indra, indirectly, for the gods are fond of the indirect, as it were, they dislike the direct (or the evident). Indha is the self, identified with the physical self. 3. athaitad vameksani purusa-rupam, esasya patni virat, tayor esa samstavo ya eso’ntar-hrdaya akasah, athainayor etad annamya eso’ ntar-hrdaye lohita-pindah, athainayor etat pravaranam yad etad antar-hrdaye jalakam iva; athainayor esa srtih samcarani yaisa hrdayad urdhva nady uccarati. yatha kesah sphasradha bhinnah evam asyaita hita nama nady o’ ntar-hrdaye pratisthitd hhavanti; etabhir va etad asravad asravati ; tasmad esa pravivikta- haratara ivaiva bhavaty asmac carirad atmanah. 3. Now that which is in the form of a person in the left eye is his wife Viraj. Their place of union is the space within the heart. Their food is the red (of blood) lump in the heart. Their covering is the net-like structure in the heart. Their path for moving is that channel which goes upward from the heart; like a hair divided a thousandfold, so are the channels called hita which are established within the heart. Through these flows that which flows on. Therefore that (self composed of Indha and Viraj) is, as it were, an eater of finer food than the bodily self. Indra is Vaisvanara and Viraj or matter is said to be his wife» for it is the object of enjoyment, bhogyatvad eva. §. samstava: place of union, literally the place where they sing praises together, the meeting-place. srtih: path, margah. S. The subtle body is nourished by finer food than the gross: tasmdc charlrad atmanah vaisvanarat taijasah suksmannopacito bhavati. In the dream state the self is identified with the subtle body. 4. tasya prdci dik prahcah pranah, daksina dig daksine pranah, pratici dik pratyahcah pranah, udici dig udahcah pranah, urdhva dig urdhvdh pranah, avaci dig avahcah pranah; sarva disah, sarve pranah, sa esa neti nety atma agrhyah na hi grhyate; asiryah, na hi siryate; asahgah na hi sajyate; asito na vyathate; na risyati abhayam vai, janaka, prapto’si, iti hovaca yajhavalkyah. sa hovaca janako vaidehah, abhayam tvd gacchatat, yajhavalkya, 254 The Principal Upanisads IV. 3. 1. yo nah, bhagavan, abhayam vedayase ; namas te’stu; ime videhah ay am aham asmiti. 4. ‘Of him the eastern direction is the eastern breaths, the southern direction is the southern breaths, the western direction is the western breaths, the northern direction is the northern breaths, the upper direction is the upper breaths, the lower direction is the lower breaths, all the quarters are all the breaths. But the self is not this, not this. He is incompre¬ hensible for he is never comprehended. He is undestructible for he cannot be destroyed. He is unattached for h$ does not attach himself. He is unfettered, he does not suffer, he is not injured. Verily, Janaka, you have reached (the state of) fearlessness,’ thus said Yajnavalkya. Janaka (King) of Videha said: ‘May fearlessness come unto you, Yajnavalkya, to you, Venerable Sir, who make us to know (the state of) fearlessness. Salutations to you. Here are the people of Videha, here am I (at your service).’ See III. 9. 26. abhayam: janma-maranadi-nimitta-bhaya-sunyam. S. Third Brahmana THE LIGHT OF MAN IS THE SELF 1. janakam ha vaideham yajhavalkyo jagama: sa mene: na vadisya iti. atha ha yaj janakas ca vaideho yajhavalkyas cagni- hotre samuddte, tasmai ha yajhavalkyo vararh dadau: sa ha kama-prasnam eva vavre, tarn hasmai dadau. tarn ha samrad eva purvah papraccha. 1. Yajnavalkya came to Janaka (King) of Videha. He thought (to himself) ‘I will not talk.’ But when (once) Janaka (King) of Videha and Yajnavalkya discussed together at an agnihotra ceremony, Yajnavalkya granted the former a boon. He chose to ask any question he wished. He granted it to him. So (now) His Majesty first asked him. Though Yajnavalkya did not wish to say anything, Janaka asked him a question, for on a former occasion Yajnavalkya per¬ mitted Janaka to ask him any questions he liked. See Batapatha Brahmana. XI. 6. 2. 10. Sometimes sa mene na vadisya iti is read as sam enena vadisya IV. 3- 6. Brhad-aranyaka Upanisad 255 iti. Yajnavalkya came to Janaka intending to speak with him. This is only an ingenious conjecture. 2. yajnavalkya, kim-jyotir ayam purusa iti. aditya-jyotih, samrat, iti hovaca, adityenaivayam jyotisaste, palyayatc, karma kurute, vipalyetiti. evam evaitat, yajnavalkya. 2 ‘What light does a person here have? (What serves as the light for man?)’ ‘He has the light of the sun, Your Majesty,' he said, ‘for with the sun indeed as the light, one sits, moves about, does one’s work and returns.’ ‘Just so, Yajnavalkya.’ 3. astam ita aditye, yajnavalkya, kim-jyotir evayam purusa iti. candrama evasya jyotir bhavati, candramasaivay am jyotisaste, palyayate, karma kurute, vipalyetiti. evam evaitat, yajnavalkya. 3. When the sun has set, Yajnavalkya, what light does a person here have?’ ‘The moon, indeed, is his light, for with the moon indeed as the light, one sits, moves about, does one’s work and returns.’ ‘Just so, Yajnavalkya.’ 4. astam ita aditye, yajnavalkya, candramasy astam ite, kim- jyotir evayam purusa iti. agnir evasya jyotir bhavati, agni- naivayam jyotisaste, palyayate, karma kurute, vipalyetiti. evam evaitat, yajhavalkya. 4. When the ’sun has set, Yajnavalkya, and the moon has set, what light does a person here have?’ The fire, indeed, is his light, for with the fire, indeed as the light, one sits, moves about, does one’s work and returns.’ ‘Just so, Yajnavalkya.’ 5. astam ita aditye, yajnavalkya, candramasi astam ite, sante agnau, kim-jyotir evayam purusa iti. vag evasya jyotir bhavati, vacaivayam jyotisaste, palyayate, karma kurute, vipalyeti, tasmad vai, samrad, api yatra panir na vinirjhayate, atha yatra vag uccarati, upaiva tatra nyetiti. evam evaitat, yajhavalkya. 5. ‘When the sun has set, Yajnavalkya, and the moon has set and the fire has gone out, what light does a person here have?’ ‘Speech, indeed, is his light for with speech, indeed, as the light, one sits, moves about, does one’s work and returns. Therefore, Your Majesty, even where one’s own hand is not discerned there when speech is uttered one goes towards it.’ ‘Just so, Yajnavalkya.’ speech: sound, vag iti sabdah parigrhyate. S. 6. astam ita aditye, yajhavalkya, candramasy astam ite, sante agnau, santayam vaci, kim-jyotir evayam purusa iti. atmaivasya 256 The Principal Upanisads IV. 3. 8. jyotir bhavati, atmanaivayam jyotisaste, palyayate, karma kurute, vipalyeti iti. 6. ‘When the sun has set, Yajnavalkya, and the moon has set, and the hre has gone out and speech has stopped, what light does a person here have?’ ‘The self, indeed, is his light,’ said he, ‘for with the self, indeed, as the light, one sits, moves about, does one's work and returns.' This self is present in all the states of waking, dream and sleep. It is the light different from one’s body and organs and illumines them though it is itself not illumined by anything else: karya-kara- na-svdvayava-samghata-vyatiriktam, karya-karanavabhasakam, ddit- yadi bahya-jyotirvat svayam anyenanavabhasyamanam abhidhiyate jyotih. 8. THE DIFFERENT STATES OF THE SELF 7. katama atmeti. yo’yam vijhanamayah pranesu, hrdy antar jyotih purusah, sa samanah sann ubhau lokav anusahcarati, dhyayativa lelayativa, sa hi svapno bhutva, imam, lokam atik- ramati, mrtyo rupani. 7. ‘Which is the self?’ ‘The person here who consists of knowledge among the senses, the light within the heart. He remaining the same, wanders along the two worlds seeming to think, seeming to move about. He on becoming asleep (getting into dream condition), transcends this world and the forms of death. seeming to think: he does not really think but only witnesses the acts of thought. seeming to move about'. Thought and action do not belong to the real nature of the self. The universal self appears limited on account of the conjunction of the self, with buddhi or understanding, with its modifications of desire and aversion, pleasure and pain. In the state of liberation the connection with understanding terminates, yavad ayam dtrnd samsarl bhavati, tavad eva asya buddhi-samyogah , na tu paramarthatah, atmanah samsdritvam buddhi-samyogad iva. S. B. IT 3- 3°- who consists of knowledge. S argues that the self is so called because we fail to discriminate its association with the limiting adjunct: buddhi-vijhdnopadhi-samparkdvivekdd vijhanamaya ity ucyate. svapno bhutva: svapnavastho bhutva. R. 8. sa vd ayam puruso jayamanah, sariram, abhisampadyama- nah papmabhih samsrjyate, sa utkraman, mriyamanah papmano vijahati. IV. 3- io. Brhad-aranyaka Upanisad 257 8. ‘Verily, this person, when he is born and obtains a body, becomes connected with evils. When he departs, on dying he leaves all evils behind. evils: sources of good and evil, body and the organs: papmasama- vayibhir dharmadharmasrayaih kdrya-karanaih. 8. samsrjyate: becomes connected, samyujyate. $. vijahati: leaves behind, parityajati. S. 9. tasya va etasya purusasya dve eva sthane bhavatah: idam ca para-loka-sthanam ca; sandhyam trtiyam svapna-sthdnam; tasmin sandhye sthane tisthann, ubhe sthane pasyati, idam ca paraloka- sthanam ca atha y atha kramo’ yam para-loka-sthane bhavati, tam akramam akramya, ubhayan papmana anandams ca pasyati. sa yatra prasvapiti, asya lokasya sarvavato matram apadaya, svayam vihatya, svayam nirmaya, svena bhasa, svena jyotisa prasvapiti; atrayam purusah svayam-jyotir bhavati. 9. ‘Verily, there are just two states of this person (the state of being in) this world and the state of being in the other world. There is an intermediate third state, that of being in sleep (dream). By standing in this intermediate state one sees both those states, of being in this world and of being in the other world. Now whatever the way is to the state of being in the other world, having obtained that way one sees both the evils (of this world) and the joys (of the other world). When he goes to sleep he takes along the material of this all-embracing world, himself tears it apart, himself builds it up; he sleeps (dreams) by his own brightness, by his own light. In that state the person becomes self-illuminated. sandhyam: intermediate state: literally, the junction, sandhi, of the two. akrama: the way, that by which one proceeds, support or outfit. akramaty anenety akramah asrayah, avastambhah. £. He provides himself with whatever knowledge, work and previous experience he may have for the attainment of the next world, para-loka-pratipatti- sddhanena vidya-karma purva-prajhd-laksanena yukto bhavati. §. prasvapiti: sleeps, dreams, svapnam anubhavati. R. 10. na tatra rathah, na ratha-yogah, na panthano bhavanti; atha rathan, ratha-yogan, pathah srjate; na tatranandah, mudah pramudo bhavanti, athanandan, mudah, pramudah srjate; na tatra vesantah puskarinyah sravantyo bhavanti; atha vesantan, puskarinih sravantih srjate. sa hi karta. 10. ‘There are no chariots there, nor animals to be yoked to 258 The Principal Upanisads IV. 3. 12. them, no roads but he creates (projects from himself) chariots, animals to be yoked to them and roads. There are no joys there, no pleasures, no delights, but he creates joys, pleasures and delights. There are no tanks there, no lotus pools, no rivers, but he creates tanks, lotus-pools and rivers. He, indeed, is the agent (maker or creator). According to $ the agency attributed to the self is only figurative. The light of the self, which is pure intelligence, illumines the body and organs through the internal organ and they perform their functions being illumined by it : yac caitanydtmajyotis-antahkarana- dvarenavabhasayati kdrya-karanani . . . tatra kartrtvam upacaryata atmanah. According to R, the agent is the Supreme Lord, sakala-prapan- ca-nataka-sutradharah sarvesvarah khalu tatra karta. 11. tad ete sloka bhavanti: svapnena sariram abhiprahatyasuptah suptan abhicakaslti; sukram ddaya punar aiti sthanam, hiranmayah purusa eka-hamsah. 11. ‘On this there are the following verses. Having struck down in sleep what belongs to the body, he himself sleepless looks down, on the sleeping (senses). Having taken to himself light he goes again to his place, the golden person, the lonely swan (the one spirit). While one is in the state of dream, the self makes the body to sleep but the self remains awake and notices the impressions of the deeds, that have been left upon the mind. By associating himself with the consciousness of the sense-organs, the self causes the body to awake. the golden person : the light that is pure intelligence, hiranya-maya iva caitanya-jyotis svabhavah. $. Sleep is the indispensable condition of physical health and mental sanity. In sound sleep there is a respite from craving and aversions, fears and anxieties. In that state the individual is obscurely at one with the divine ground of all being. the lonely swan : he moves alone in the waking and dream states, in this world and the next, eko jdgrat svapnehaloka-para-lokadin gacchatlty eka-hamsah. £. sah aham so'ham. ‘That I am’, hamsa, a swan, the symbol of the spirit of the universe. 12. pranena raksann avaram kulayam bahis kulayad amrtas caritva, sa iyate amrto yatra kamam, hiran-mayah purusa eka- hamsah. IV. 3- 14- Brhad-aranyaka Upanisad 259 12. Guarding his low nest with the vital breath, the immortal moves out of the nest. That immortal one goes wherever he likes, the golden person, the lonely bird. avaram: low, nikrstam. anekdsuci-samghdtatvad atyanta-blbhatsam. £. kulayam: nest, ntdam, sarlram. £. lyate: goes, gacchati. §. The eternal self goes wherever he desires. 13. svapnanta uccavacam iyamd.no rupani devah kurute bahuni uteva stribhih saha modamanah jaksat, utevapi bhaydni pasyan. 13. ‘In the state of dream going up and down, the god makes many forms for himself, now as it were enjoying himself in the company of women or laughing or even beholding fearful sights. svapnante: in the state of dream, svapna-sthane. §. in the middle of a dream, svapna-madhye, anta-sabdo madhya-vacanah. R. 14. aramam asya pasyanti, na tam pasyati kas cana: iti. tam nayatam bodhayed ity ahuh; durbhisajyam hasmai bhavati, yam esa na pratipadyate. atho khalv ahuh, jagarita-desa evasyaisah; yani hi eva jagrat pasyati, tani supta iti. atrayam purusah svayam-jyotir bhavati. so’ham bhagavate sahasram dadami; ata urdhvam vimoksaya briihiti. 14. ‘Everyone sees his sport but himself no one ever sees. There¬ fore they say that one should not wake him (the sleeping person) suddenly; for it is difficult to cure if he does not get back (rightly to his body). Others, however, say that (the state of sleep) is just his waking state for whatever objects he sees when awake, those too, he sees, when asleep; (not so) for in the dream state the person is self-illuminated.’ Janaka said, ‘I give you a thousand (cows), Venerable Sir, please instruct me further, for the sake of my liberation.’ himself no one ever sees: everyone is aware of the experiences but no one sees the experiencer; regret is expressed that the self so near to us is yet unperceived by us: yac-chakya-darsanam apy atmanam tam na pasyati, lokam praty anukrosam darsayati srutih. S. one should not wake the sleeping person suddenly : this has reference to the popular belief that the self leaves the body in the dream state. ayatam: sleeping, gadha-suptam. R. To disprove the theory of self-illumination it is said that the state of dream is the same as that of waking as we see in dreams what we see in the waking state. This is wrong because in dreams the senses cease to function; so only the light inherent in the self is active in the dream state. 260 The Principal Upanisads IV. 3. 17. 15. sa va esa etasmin samprasade ratva caritva drstvaiva punyarh ca pap am ca, punah pratinyayam pratiyony adravati svapnayaiva; sa yat tatra kirn cit pasyati ananvagatas tena bhavati; asahgo hy ayarh purusa iti. evam evaitat, yajhavalkya. so’ham bhagavate sahasram. dadami, ata urdhvam vimoksayaiva briihiti. 15. ‘After having tasted enjoyment in this state of deep sleep, after having roamed about and seen good and evil, he returns again as he came to the place from which he started (the place of sleep) to dream. Whatever he sees in that state, he is not followed (affected) by it for this person is not attached (to anything).’ (Janaka said) ‘Just so, Yajnavalkya, I give you a thousand (cows) Venerable Sir, please instruct me further, for the sake of my liberation. samprasadd: deep sleep, the state of highest serenity, samyak prasldaty asminn iti samprasadah. S. The true nature of the self remains unaffected. pratinyayam — yathdnydyam, yathagatam, ni ayah, nyayah, ayanam ayah, nigamanam, punah purva-gamana-vaipantyena yad agamanam, sa pratinyayah, yathagatam punar agacchatity arthah. S. 16. sa va esa etasmin svapne ratva caritva drstvaiva punyarh ca papam ca, punah, pratinyayam pratiyony adravati buddhan- tayaiva sa yat tatra kirk cit pasyati, ananvagatas tena bhavati: asahgo hy ayam, purusa iti. evam evaitat, yajhavalkya. so’ham bhagavate sahasram dadami, ata urdhvam vimoksayaiva bruhiti. 16. ‘After having tasted enjoyment in this state of dream, after having roamed about and seen good and evil, he returns again as he came to the place from which he started to the state of waking. Whatever he sees in that state he is not followed (affected) by it for this person is not attached (to anything).’ (Janaka said) ‘Just so, Yajnavalkya, I give you a thousand (cows). Venerable Sir, please instruct me further for the sake of my liberation.’ buddhdntayaiva: the state of waking, jagarita-sthanaya. S. 17. sa va esa etasmin buddhante ratva caritva drstvaiva punyarh ca papam ca, punah pratinyayam pratiyony adravati svapnan- tayaiva. 17. ‘After having had enjoyment in this state of waking, after having roamed about and seen good and evil, he returns again as he came to the place from which he started, the state of dream (or that of deep sleep). IV. 3- 20. Brhad-aranyaka Upanisad 261 $ says that svapnanta may also be interpreted as deep sleep susupti. The self is unaffected in all the three states of waking, dream and sleep, avasthd-traye’pi, asangatvam ananvagatatvam catmanah siddharh cet. A. 18. tad yatha mahamatsya ubhe kule anusamcarati, purvarh caparam ca, evam evayam purusa etav ubhav antav anusamcarati, svapnantam ca buddhantam ca. 18. ‘Even as a large fish moves along both banks of a river, the hither and the further, so also this person moves along both these states, the state of dream (or sleep) and the state of waking. The self is different from the body and the organs. In the waking state it appears, through ignorance, as connected with attachments and death ; in the dream state as connected with desire but free from the forms of death; in the state of deep sleep it is perfectly serene and unattached. The sense of this passage is that the Self is by nature, eternal, free, enlightened and pure. S. Even as a large fish moves from one bank of a river to another, so does the self move between dreaming and waking. THE SELF IN DEEP SLEEP 19. tad yathasminn akase syeno va suparno va viparipatya srantah samhatya paksau samlayayaiva dhriyate, evam evayam purusa etasma antaya dhavati yatra na kam cana kamarh kdmayate, na kam cana svapnam pasyati. 19. ‘As a falcon or any other (swift) bird having flown around in the sky becomes weary, folds its wings and is borne down to its nest, even so this person hastens to that state (of self) where he desires no desires and sees no dream. samlayah: nest, nidah. S. The fatigue theory of sleep is suggested here. 20. ta va asyaita hita nama nadyah, yatha kesah sahasradha bhinnah, tavatanimna tisthanti, suklasya, nilasya, pihgalasya, haritasya, lohitasya purnah; atha yatrainam ghnativa, jinantlva, hastwa vicchdyayati, gartam iva patati, yad eva jagrad bhayam pasyati, tad atravidyaya manyate, atha yatra deva iva rajeva ; aham evedam, sarvo ’smiti manyate; so’sya paramo lokah. 20. ‘In him, verily, are those channels called hita, which are as fine as a hair divided a thousandfold and filled with white, blue, yellow, green and red (fluids). Now when (he feels) as if he were being killed, as if he were being overpowered, as if he 262 The Principal Upanisads IV. 3. 21. were pursued by an elephant, as if he were falling into a well, he thinks (imagines) through ignorance whatever fear he has seen (experienced) in the waking state. But when he thinks that he is a god, as it were, that he is a king, as it were, that I am all this, that is his highest world. hita: See II. 1. 19; IV. 2. 3. The subtle body is said to be in these channels. The place where the two selves unite is the heart. They have a path in common. The vein susumna leads upwards from the heart to the top of the skull. See C.U. VIII. 6. 6. When their union takes place, self-consciousness disappears as well as the distinction between the outer and the inner world. The highest reality, the all-conscious¬ ness, free from fear and grief is reached. Dream states are traced to impressions of waking experiences. Ignorance avidya is not natural to the self; if so it cannot be removed even as heat and light cannot be removed from the sun: na atma-dharmo’ vidya na hi svabhavikasyocchittih kadacid apy upapadyaie savitur ivausnya-prakasayoh. S. 21. tad va asyaitad aticchando’ pahatapdpmabhayam rupam. tad yatha priyaya striya samparisvakto na bahyam, kirit cana veda ndntaram, evam'evayam purusah prdjhenatmana samparis¬ vakto na bahyam, kim cana veda ndntaram. tad va asyaitad apta-kamam, atma-kamam, a-kamam rupam sokantaram. 21. This, verily, is his form which is free from craving, free from evils, free from fear. As a man when in the embrace of his beloved wife knows nothing without or within, so the person when in the embrace of the intelligent self knows nothing without or within. That, verily, is his form in which his desire is fulfilled, in which the self is his desire, in which he is without desire, free from any sorrow. beyond desires: chandah kamah atigatah chando yasmat rupat tad aticchandam rupam. S. sokantaram: free from any sorrow, ioka-varjitam S. The analogy of man and wife is given to show that it is not a state of unconsciousness. We get on earth to the Kingdom of heaven. In sex intercourse when it is rightly conceived, we have an act of pure delight which is not mere physical satisfaction but a psycho-spiritual communion. The rich deep fulfilment of love between a man and a woman is a condition of earthly beatitude so simple, so natural and so real, that it is the happiest of all earthly conditions and many mystics employ this as the symbol of divine communion. The mystic union of the finite and the divine is compared in this passage to the self- IV. 3- 23. Brhad-aranyaka Upanisad 263 oblivion of earthly lovers where each is the other. It is a fuller identity than the mere sympathetic understanding of two individuals. In Vaisnava literature the soul pining for union with God is said to be the bride and the divine love which sanctifies, purifies and elevates the soul to itself is said to be the bridegroom. St. Bernard speaks of the highest contemplation as spiritual marriage which impels the soul to go forth to bear spiritual offspring to the Lord. Richard of St. Victor, St. Bernard’s contemporary, dwells upon four phases of spiritual marriage — espousals, marriage, wedlocks, child-bearing. John Ruysbroeck’s chief work is called The Adornment of the Spiritual Marriage. St. John of the Cross says: ‘The end I have in view is the divine embracing, the union of the soul with the divine substance. In this loving obscure knowledge God unites Himself with the soul eminently and divinely. ’ A scent of Carmel. 1 1 . 24. God, for some Sufis, is the Eternal Feminine. The Muslim poet Wali of Delhi composed love poems in which the lover is God and the loved one sought is the human soul invited to unite with God. 22. atra pita’ pita bhavati, matd’mata, lokah alokah, deva adevdh, veda avedah; atra steno’steno bhavati bhrunahabhrunaha , candalo candalah, paulkaso’paulkasah, sramano’ sramanah, tapaso’tdpasah, ananvagatarh punyena, ananvagatam papena, tlrno hi tada sarvan sokan hrdayasya bhavati. 22. ‘There (in that state) a father is not a father, a mother is not a mother, the worlds are not the worlds, the gods are not the gods, the Vedas are not the Vedas. There a thief is not a thief, the murderer is not a murderer, a candala is not a candala, a paulkasa is not a paulkasa, a mendicant is not a mendicant, an ascetic is not an ascetic. He is not followed (affected) by good, he is not followed by evil for then he has passed beyond all the sorrows of the heart. The state is beyond empirical distinctions, avidya-kama-karma- vinirmuktah. £. It exceeds the limitations of caste and stages of life. bhrunaha: murderer of a noble Brahmana, varistha-brahma-hanta. A. It also refers to one who kills an embryo, one who produces an abortion. The Self is untouched either by good or by evil and the sorrows of the heart cease to be sorrows and are turned into joy. 23. yad vai tan na pasyati, pasyan vai tan na pasyati; na hi drastur drster viparilopo vidyate, avinasitvat; na tu tad dvitiyam asti, tato’nyad vibhaktam yat pasyet. 23. Verily, when there (in the state of deep sleep) he does 264 The Principal Upanisads IV. 3. 27. not see, he is, verily, seeing, though he does not see for there is no cessation of the seeing of a seer, because of the imperish¬ ability (of the seer). There is not, however, a second, nothing else separate from him that he could see. Even in the state of deep sleep when the eye and the other senses are at rest, the self is the seer, though he does not see with the eyes. The seer can never lose the character of seeing, even as fire cannot lose the character of burning so long as it is fire. The self sees, by its own light, like the sun, even when there is no second, no object but the self that could be seen, the seer is. svayam-jyotih: self-light viparilopah : destruction, vindsah; atma avindsi. S. R adopting the views of Ramanuja says, ‘jhatur dharmabhuta- jhanasya nityatvat vinaso ndsti. 24. yad vai tan na jighrati, jighran vai tan na jighrati : na hi ghratur ghrater viparilopo vidyate, avinasitvat; na tu tad dvitiyam asti, tato’nyad vibhaktam yaj jighret. 24. ‘Verily, when there (in the state of deep sleep) he does not smell, he is, verily, smelling, though he does not smell for there is no cessation of the smelling of a smeller, because of the im¬ perishability (of the smeller). There is not, however, a second, nothing else separate from him that he could smell. 25. yad vai tan na rasayati, rasayan vai tan na rasayati na hi rasayitu rasayater viparilopo vidyate, avinasitvat, na tu tad dvitiyam asti, tato’ nyad vibhaktam yad rasayet. 25. ‘Verily, when there (in the state of deep sleep) he does not taste, he is, verily, tasting though he does not taste, for there is no cessation of the tasting of a taster, because of the im¬ perishability (of the taster). There is not, however, a second, nothing else separate from him that he could taste. 26. yad vai tan na vadati, vadan hai tan na vadati, na hi vaktur vakter viparilopo vidyate, avinasitvat; na tu tad dvitiyam asti, tato’nyad vibhaktam yad vadet. 26. ‘Verily, when there (in the state of deep sleep) he does not speak, he is, veyly, speaking though he does not speak, for there is no cessation of the speaking of a speaker, because of the imperishability (of the speaker). There is not, however, a second, nothing else separate from him to which he could speak. 27. yad vai tan na srnoti, srnvan vai tan na srnoti; na hi IV. 3- 31- Brhad-aranyaka Upanisad 265 srotuh sruter viparilopo vidyate, avinasitvat; na tu tad dvitlyam asti, tato’nyad vibhaktam yat srnuyat. 27. ‘Verily, when there (in the state of deep sleep) he does not hear, he is, verily, hearing, though he does not hear, for there is no cessation of the hearing of a hearer, because of the imperishability (of the hearer). There is not, however, a second, nothing else separate from him which he could hear. 28. yad vai tan na manute, manvano vai tan na manute, na hi mantur mater viparilopo vidyate, avinasitvat; na tu tad dvitlyam asti, tato’nyad vibhaktam yan manvlta. 28. ‘Verily, when there (in the state of deep sleep) he does not think, he is, verily, thinking, though he does not think, for there is no cessation of the thinking of a thinker, because of the imperishability (of the thinker). There is not, however, a second, nothing else separate from him of which he could think. 29. yad vai tan na sprsati, sprsan vai tan na sprsati, na hi sprastuh sprster viparilopo vidyate, avinasitvat , na tu tad dvitlyam asti, tato’nyad vibhaktam yat sprset. 29. ‘Verily, when there (in the state of deep sleep) he does not touch, he is, verily, touching, though he does not touch, for there is no cessation of the touching of a toucher, because of the imperishability (of the toucher). There is not, however, a second, nothing else separate from him which he could touch. 30. yad vai tan na vijanati, vijanan vai tan na vijandti, na hi vijhatur vijhater viparilopo vidyate, avinasitvat; na tu tad dvitlyam asti, tato’nyad vibhaktam yad vijanlyat. 30. ‘Verily, when there (in the state of deep sleep) he does not know, he is, verily, knowing though he does not know for there is no cessation of the knowing of a knower, because of the imperishability (of the knower). There is not, however, a second, nothing else separate from him which he could know. 31. yatra vanyad iva syat, tatranyo’nyat pasyet, anyo’ nyaj jighret, anyo’nyad rasayet, anyo’nyad vadet, anyo'nyat srnuyat, anyo’nyan manvlta, anyo’nyat sprset, anyo’nyad vijanlyat. 31. ‘Verily, when there is, as it were, another there one might see the other, one might smell the other, one might taste the other, one might speak to the other, one might hear the other, one might think of the other, one might touch the other, one might know the other 266 The Principal Upanisads IV. 3. 33. He does not see or smell or taste or speak or hear or think or touch or know, for there is nothing separate from him, there is no second to him; yet he sees, smells, tastes, speaks, hears, thinks, touches, knows for he is one with seeing, smelling, tasting, speaking, hearing, thinking, touching and knowing. 32. salila eko drastddvaito bhavati, esa brahma-lokah, samrad, iti. hainam anusasasa yajhavalkyah; esasya paramo, gatih, esasya parama sampat, eso’sya paramo lokah, eso’sya parama anandah; etasyaivanandasyanyani bhutani mdtrdm upajivanti. 32. ‘He becomes (transparent) like water, one, the seer without duality. This is the world of Brahma, Your Majesty.’ Thus did Yajnavalkya instruct (Janaka): ‘This is his highest goal; this is his highest treasure; this is his highest world; this is his greatest bliss. On a particle of this very bliss other creatures live.’ like water: salila iva salilah. transparent: svacchlbhutah. £. one: because there is no second, dvitlyasyabhavat. §. the seer: the vision which is identical with the light of the self is never lost: drster avipariluptatvat, dtma-jyoti-svabhdvayd. 33. sa yo manusyanam, raddhah samrddho bhavati, anyesam adhipatih, sarvair manusyakair bhogaih sampannatamah, sa manusyanam parama anandah; atha ye satam manusyanam anandah, sa ekah pitrnam jitalokanam anandah; atha ye satam pitfnam jita-lokanam anandah, sa eko gandharva-loka anandah; atha ye satam, gandharva-loka anandah, sa eka karma-devanam anandah, ye karmana devatvam abhisampadyante; atha ye satam karma-devanam anandah, sa eka ajana-devanam anandah, yas ca strotriyo’ vrjino ’ kdma-hatah; atha ye satam ajana-devanam anandah, sa ekah praja-pati-loka anandah, yas ca srotriyo’ vrjino ’ kdma-hatah; atha ye satam, praja-pati-loka anandah, sa eko brahma-loka anandah, yas ca srotriyo’ vrjino’ kdma-hatah; athaisa eva parama anandah, yas ca srotriyo’ vrjino’ kdma-hatah; athaisa eva parama anandah. esa brahma-lokah, samrad, iti hovaca yajhavalkyah. so ‘ham bhagavate sahasram dadami; ata urdhvam vimoksayaiva bruhiti. atra ha ydjhavalkyo bibhayam cakara; medhdvi raja, sarvebhyo mdntebhya udarautsid iti. 33. ‘If one is healthy in body, wealthy, lord over others, lavishly provided with all human enjoyments, that is the highest bliss of men. This human bliss multiplied a hundred times makes one unit of the bliss for the fathers who have won IV. 3- 33- Brhad-aranyaka Upanisad 267 their world. The bliss of these fathers who have won their world multiplied a hundred times makes one unit of the bliss of th egand- harva world. The bliss of ihegandharva world multiplied a hundred times makes one unit of the bliss of the gods by action, those who attain their divine status by (meritorious) action. The bliss of the gods by action multiplied a hundred times makes one unit of the bliss of the gods by birth as well as of one who is versed in the Vedas, who is without sin and not overcome by desire. The bliss of the gods by birth multiplied a hundred times makes one unit of the bliss in the world of Praja-pati, as well as of one who is versed in the Vedas, who is without sin and not overcome by desire. The bliss in the world of Praja-pati multiplied a hundred timf s makes one unit of the bliss in the world of Hiranya- garbha as well as of one who is versed in the Vedas, who is without sin and not overcome by desire. This is the highest bliss. This is the world of Brahma, Your Majesty,’ said Yajnavalkya. (Janaka said) ‘I will give you, Venerable Sir, a thousand (cows) please instruct me further for the sake of my liberation.’ At this Yajnavalkya was afraid that this intelligent king should drive him to (the exposition of) the ends of his convictions. See T.U. II. 8. Those who live within the bonds of ignorance experience but a small portion of the infinite bliss raddhah: healthy, perfect of body, samsiddhah, avikalah, sama- grdvayavah. S. srotriya: one versed in the sruti, the Veda. Samkara, the com¬ mentator of Kalidasa’s Sdkuntala quotes: ‘Birth gives the title of Brahmana, the sacramental rites the title of the twice-born, knowledge the title of vipra and the three together make a srotriya.’ janmana brahmano jneyah, samskarair dvija ucyate, vidyaya yati vipratvam, tribhith srotriya ucyate: Vedic learning, sinlessness and freedom from selfish desire are essential for the enjoyment of the higher forms of bliss. Cp. ‘The sense-pleasures of the world and the great joys of heaven are not worth one-sixteenth part of the bliss that comes from the cessation of desire.’ yac ca kama-sukham loke yac ca divyam mahat sukham trsna-ksaya-sukhasyaite narhatah sodasirh kalam. M B. XII. 173. 47. was afraid: bhitavan. S. not because he was lacking in ability or knowledge but because he felt that under the pretext of the boon he had to ask me, he raises new problems every time and wishes to gain all my knowledge, sarvam madiyarh vijnanam kama-prasna-vyajeno- paditsaiiti. S. 268 The Principal Upanisads IV. 3. 36. 34. sa va esa, etasmin svapnante ratva caritva drstvaiva punyarii ca paparh ca, punah pratinyayam pratiyony adravati buddhantayaiva. 34. ‘After having had enjoyment in this state of dream (or sleep), after having roamed about and seen gpod and evil, he returns again as he came to the place from which he started to the state of waking. See IV. 3. 16. THE SELF AT DEATH 35. tad yatha ‘nah su-samahitam utsarjad yayat, evam evayarh sarira atma prdjhendtmananvarudha utsarjam yqti, yatraitad urdhva ucchvast bhavati. 35. ‘Just as a heavily loaded cart moves creaking, even so the self in the body mounted by the self of intelligence moves creaking, when one is breathing with difficulty (i.e. when one is about to expire). the self in the body: the subtle body which moves between this and the next world as between the waking and the dream states, through birth and death consisting respectively in the association with and dissociation from the body and its organs: yas svapna-buddhantav iva janma-maranabhydm ihaloka-paralokav anusahcarati. S. breathing with difficulty, gasping for breath. The body groans as a heavily laden cart groans under its burden. 36. sa yatrayam animanam nyeti, jaraya vopatapata vani- manam nigacchati, tad yathamram va udumbaram va pippalam va bandhanat pramucyate, evam evayam purusa ebhyo’ hgebhyah 36. ‘When this (body) gets to thinness, whether he gets to thinness through old age or disease, just as a mango or a fig or a fruit of the peepul tree releases itself from its bond (gets detached from its stalk), even so this person frees himself from these limbs and returns again as he came to the place from which he started back to (new) life. The dying man separates himself from his gross body even as a fruit separates itself from its stalk. He goes back to his new abode the same way he came and there assumes another body in which to begin a new life. The subjection of the body to old age and disease is mentioned to induce the spirit of renunciation, vairagyartham. §. IV. 4- I. Brhad-aranyaka Upanisad 269 37. tad yatha rajanam ayantam ugrah, pratyenasah, suta - gramanyo’ nnaih panair avasathaih pratikalpante: ayam ayati, ayam agacchatlti, evam haivam-vidarh sarvani bhutani pratikal¬ pante, idam brahmayati, idam agacchatlti. 37. ‘Just as for a king who is coming, policemen, magistrates, chariot drivers, leaders of the village wait for him with food, drink and lodgings, saying, “here he comes, her,e he comes,’’ even so for him who knows this, all beings wait for him saying, “here comes Brahman, here he approaches.’’ ’ ugrah: policemen, jati-visesah, krura-karmano va. S. pratyenasah: magistrates, taskaradi dandanadau niyuktah. S. leaders of the village: grama-netaro gramanyah. 38. tad yatha rajanam prayiyasantam, ugrah pratyenasah, suta- gramanyo’ bhisamay anti, evam evaimam atmanam, antakale sarve prana abhisamayanti, yatraitad urdhvocchvasl bhavati. 38. Just as policemen, magistrates, chariot-drivers, leaders of the village gather round a king who is departing, even so do all the breaths (or senses) gather round the self at the end, when one is breathing with difficulty (when he is about to die). Fourth Brahmana THE SOUL OF THE UNRELEASED AFTER DEATH 1. sa y air ay am atma-abalyam nyetya sammoham iva nyeti, athainam ete prana abhisamayanti; sa etas tejomatrah sama- bhyadadano hrdayam evdnvavakramati, sa yatraisa caksusah purusah par an paryavartate, atharupajno bhavati. 1. ‘When this self gets to weakness, gets to confusedness, as it were, then the breaths gather round him. He takes to himself those particles of light and descends into the heart. When the person in the eye turns away, then he becomes non-knowing of forms. When his body grows weak and he becomes apparently un¬ conscious, the dying man gathers his senses about him, completely withdraws their powers and descends into the heart. gets to weakness : it is the body that becomes weak. Weakness is figuratively applied to the self, which, being formless, cannot become weak: yad dehasya daurbalyam, tad atmana eva daurbalyam ity upacaryate: na hy asau svato’ murtatvad abala-bhavarh gacchati. §. 270 The Principal Upanisads IV. 4. 2. So also the self does not get confused for it is the eternal self- luminous intelligence, nitya-caitanya-jyotis-svabhavatvat. S. At the moment of death the person in the eye, i.e. prana, departs. So one ceases to perceive forms. The dying man becomes single. The principle of intelligence {vijhana) after having absorbed all the functions of consciousness proceeds to continue in a new life. 2. eki-bhavati , na pasyati, ity ahuh; eki-bhavati, na jighrati ity ahuh; eki-bhavati na rasayati, ity ahuh; eki-bhavati , na vadati, ity ahuh; eki-bhavati na srnoti, ity ahuh; eki-bhavati, na manute, ity ahuh; eki-bhavati , na sprsati, ity ahuh; eki-bhavati, na vijanati, ity ahuh. tasya haitasya hrdayasyagram pradyotate, tena pradyotenaisa dtma niskramati, caksuso va murdhno va anyebhyo va sarira-desebhyah; tam utkramantam prano’nutkra- mati, pranam anutkrdmantam sarve prana anutkramanti; sa vijhd.no bhavati, sa * vijhanam evanvavakrdmati; tarn vidya- karmani samanvarabhete purva-prajha ca. 2. ‘He is becoming one, he does not see, they say; he is becoming one, he does not smell, they say; he is becoming one, he does not taste, they say; he is becoming one, he does not speak, they say; he is becoming one, he does not hear, they say; he is becoming one, he does not think, they say; he is becoming one, he does not touch, they say; he is becoming one, he does not know, they say. The point of his heart becomes lighted up and by that light the self departs either through the eye or through the head or through other apertures of the body. And when he thus departs, life departs after him. And when life thus departs, all the vital breaths depart after it. He becomes one with intelligence. What has intelligence departs with him. His knowledge and his work take hold of him as also his past experience. Every organ becomes united with the subtle body, lihgatman. S. piirva-prajhd: past experience, former intelligence, the results of his past life, Purvanubhuta-visaya-prajha, atita karma-phalanubhava- vasana. S. S refers to those who are clever in painting though they had no practice in this life and traces their skill to past experience. These impressions of the past, under the control of knowledge and work, stretch out like a leech from the body and build another body in accordance with past work, vidya-karma-purva-vasand-laksanam etat tritayam sakatika sambhara-sthaniyarh para-loka-patheyam. R. The individual is born according to the measure of his under¬ standing. Aitareya Ar any aka II. 3. 2. See also Prasna IV. 11. Kalidasa in his Sakuntala, Act IV, says that when a being who is IV. 4- 4- Brhad-dranyaka Upanisad 271 (in all other respects) happy becomes conscious of an ardent longing, when he sees beautiful objects or hears sweet sounds, then in all probability, without being aware of it, be remembers with his mind the friendships of former lives, firmly rooted in his heart. ramyani vlksya madhurams ca nisamya sabdan paryutsuki bhavati yat sukhino’pi jantuh tac cetasa smarati nunam abodhapurvam bhavasthirani jananantara sauhrdani. 3. tad yatha trnajalayuka, trnasyantam gatva, anyarn akramam akramya, atmanam upasamharati, evam evayam atma, idam sariram nihatya, avidam gamayitva, anyam akramam akramya, atmanam upasamharati. 3. Just as a leech (or caterpillar) when it has come to the end of a blade of grass, after having made another approach (to another blade) draws itself together towards it, so does this self, after having thrown away this body, and dispelled ignorance, after having another approach (to another body) draw itself together (for making the transition to another body). 4. tad yatha pesaskan pesaso matram upadaya, any an navataram kalyanataram rupam, tanute, evam evayam atma, idam sariram nihatya, avidyam gamayitva, anyan navataram kalyanataram rupam kurute, pitryam vd, gandharvam va, daivarh vd, prajapatyam vd, brahmam vd anyesam vd bhutanam. 4. ‘And as a goldsmith, taking a piece of gold turns it into another, newer and more beautiful shape, even so does this self, after having thrown away this body and dispelled its ignorance, make unto himself another, newer and more beautiful shape like that of the fathers or of the gandharvas, or of the gods or of Praja-pati or of Brahma or of other beings. goldsmith: pesah suvarnam, tat karotlti pesaskari. §. another form: samsthana-visesam, dehantaram. S. kalyanataram: more beautiful. Beauty of form indicates beauty of soul. We cannot have beauty of form with an evil nature. papa-vrttaye na rupam: Kalidasa’s Kumar a-sambhava V. 36. Malli- natha cites other passages. Beauty of form and good qualities go to¬ gether: yatra akrtih tatra guna bhavanti. Those of good form do not behave in evil ways, na surilpah pdpa-samacara bhavanti. In Dasa- kumara-carita, it is said: seyam akrtih na vyabhicarati silam, such is the form, the character cannot be different. Beauty is a symbol of the divine. Ananda, the beloved disciple of the Buddha, said to the Master: ‘Half of the holy life, O Lord, is friendship with the beautiful, association with the beautiful. 272 The Principal Upanisads IV. 4. 6. communion with the beautiful.’ ‘It is not so, Ananda, it is not so,’ said the Master. ‘It is not half of the holy life; it is the whole of the holy life.’ Samyutta Nikaya. V. 2. 5. sa va ayam atmd brahma, vijhanamayo manomayah prdna- mayas caksurmayah, srotramayah, prthivimaya apomayo vdy'u- maya akasamayas tejomayo’ tejomayah kamamayo' kamamayah, krodhamayo ’krodhamayo dharmamayo’ dharmamayah sarva- mayah tad yad etat; idam-mayah adomaya iti. yathakarl yathacdn tatha bhavati, sadhukarl sadhur bhavati, papakarl papo bhavati; punyah punyena karmana bhavati, papah papena; athau khalv ahuh; kamamaya evayam purusa iti, sa yathakamo bhavati, tat kratur bhavati, yat kratur bhavati, tat karma kurute, yat karma kurute, tat abhisampadyate. 5. ‘That self is, indeed, Brahman, consisting of (or identified with) the understanding, mind, life, sight, hearing, earth, water, air, ether, light and no light, desire and absence of desire, anger and absence of anger, righteousness and absence of righteousness and all things. This is what is meant by saying, (it) consists of this (what is perceived), consists of that (what is inferred). According as one acts, according as one behaves, so does he become. The doer of good becomes good, the doer of evil becomes evil. One becomes virtuous by virtuous action, bad by bad action. Others, however, say that a person consists of desires. As is his desire so is his will; as is his will, so is the deed he does, whatever deed he does, that he attains. See Manu II. 4. Cp. Plato: ‘Such as are the trend of our desires and the nature of our souls, just such each of us becomes.' Laws. 904. C. kratuh: will, resolve, adhyavasayah, niscayah. S. attains: gains the fruit thereof, tadlyam phalam abhisampadyate. S. tasya phalam ca prapnoti. R. 6. tad esa sloko bhavati: tad eva saktah saha karmanaiti lihgam mano yatra nisaktam asya; prapydntam karmanas tasya yat kirn ceha karoty ayam. tasmal lokat punar aiti asmai lokaya karmane iti nu kamayamanah; athakamayamanah, yo’kamo niskama apta-kama atma-kdmah, na tasya prana utkramanti, brahmaiva san brahmapyeii. 6. ‘On this there is the following verse: "The object to which the mind is attached, the subtle self goes together with the IV. 4- 7- Brhad-aranyaka Upanisad 273 deed, being attached to it alone. Exhausting the results of whatever works he did in this world he comes again from that world, to this world for (fresh) work." This (is for) the man who desires. But the man who does not desire, he who is without desire, who is freed from desire, whose desire is satisfied, whose desire is the self; his breaths do not depart. Being Brahman he goes to Brahman. Desire is the root of empirical existence: sarhsara-mula. The subtle body is called mind because mind is the chief factor of the subtle body, manah pradhanatvdt lihgasya mano lihgam ity ucyate. S. He who has desires continues subject to rebirth. The man free from desires realises Brahman even here: sa ca vidvan apta-kamah atma-kamataya ihaiva brahmabhutah. S. What the blind need is to receive sight. Sight is not change of place or trans¬ porting into another world. One need not wait for the death of the body, na sarlra-patottara-kalam. Freedom is the cessation of ignorance, avidya-nivrtti. He in whom desire is stilled suffers no rebirth. 7. tad esa sloko bhavati: yada sarve pramucyante kdma ye’sya hrdi sritdh, atha martyo’mrto bhavati, atra brahma samasnute iti tad yathahinirvlayani valmike mrta pratyasta sayita, evam evedarh sanram sete. athayam asariro’ mrtah prano brahmaiva, teja eva; so’ ham bhagavale sahasram daddmi, iti hovaca janako vaidehah. 7. ‘On this there is the following verse: ‘‘When all the desires that dwell in the heart are cast away, then does the mortal become immortal, then he attains Brahman here (in this very body)." Just as the slough of a snake lies on an anthill, dead, cast off, even so lies this body. But this disembodied, immortal life is Brahman only, is light indeed, Your Majesty.’ ‘I give you, Venerable Sir, a thousand cows,’ said Janaka (King) of Videha. See Katha VI. 14. pratyasta: cast away, pratiksipta. When we identify ourselves with the body under the influence of desires and past work, we are embodied and mortal. When we become disembodied we become immortal, as we are no longer committed to embodiment, kama-karma-pr ayukta-sanr atma-bhdvena hi purvarh sasanro martyas ca, tad viyogad atheddnim asarirah, ata eva cdmrtah. S. light indeed: ajhana-laksanandhakara-pratibhata eva. R. IV. 4- 9- 274 The Principal Upanisads 8. tad ete sloka bhavanti: anuh pantha vitatah puranah; mam sprsto’nuvitto mayaiva, tena dhira api yanti brahmavidah svargam lokam ita urdhvam vimuktah. 8. ‘On this there are the following verses: “The narrow ancient path which stretches far away, has been touched (found) by me, has been realised by me. By it, the wise, the knowers of Brahman go up to the heavenly world after the fall of this body, being freed (even while living). anuh: narrow, being difficult to comprehend, suksmah durvijhey- atvat. $. vitatah: stretching far away, vistlrnah vispasta-tarana-hetutvad va. V is vitarah. leading across. The teachers are the path-finders. The Buddha speaks of the ancient way, the wayfarer bound for home ‘from which there is no coming back again.' Rum! attributes to Jesus, the Logos, ‘For the true believers I become a bridge across the river.’ Mathnawi IV. io. 70. The Bodhisattva makes of himself a bridge, attanarh samkamahi katva, by which we cross. Having first crossed over himself, he serves as a bridge for others. ‘I am the way.’ John XIV. 6. touched by me: found by me, mayd-labdhah. §. it ah: asmac charira-pdtdd 8. They are freed even while in the body: jivanta eva vimuktas santah. 8. Cp. Taittiriya Brahmana: ‘He who makes the self (atman) his wayfinder is no longer stained by evil action.' III. 12. 9. 8. Sometimes the verse is interpreted differently. They go beyond the heavenly world. There is a reading to this effect: tena dhira api yanti brahma-vida utkramya svargam lokam ito vimuktah . 9. tasmin suklam uta nilam ahuh, pihgalam, haritam, lohitam ca esa pantha brahmana hanuvittah tenaiti brahmavit punyakrt taijasas ca 9. ‘ “On that path they say there is white, blue, yellow, green and red. That path was found by a Brahmana and by it goes the knower of Brahman, the doer of right and the shining one.’’ These colours do not affect the path of realisation darsana-mdrgasya ca sukladi-varnasambhavat. These paths belong to the world of empirical existence, na te moksa-margah, samsara-visaya eva hi te. brahmana: by a Brahmana. paratma-svarupenaiva brahmanena tyak- ta-sarvaisanena. $. the doer of right: § finds it difficult to uphold his view that spiritual IV. 4- 12. Brhad-aranyaka Upanisad 275 wisdom and practical activity are incompatible. He cites a number of passages from M.B., which support his view: apunya-punyo parameyam punar-bhava-nirbhayah santas samhyasino yanti tasmai moksatmane namah. XII. 46. 56. ' Salutation to that embodiment of liberation whom serene monks, fearless about rebirth, attain after the cessation of the effects of their good and bad deeds.’ nirasisam, anarambham, nirnamaskaram, astutim aksinam, ksina-karmanam , tarn deva brahmanam viduh. XII. 269. 34. ‘The gods consider him to be a knower of Brahman who has no desires, who undertakes no work, who does not bow (to others) or praise (any one), who remains unchanged, whose work is exhausted.’ naitadrsam brahmanasyasti vittam yathaikata, samata, satyata ca silam, sthitim, danda-nidhdnam , arjavam, tatas tatas coparamah kriyabhyah. XII. 174. 37. ‘For a knower of Brahman, there is no wealth comparable to the sense of oneness, the sense of equality, truthfulness, virtue, stead¬ fastness, non-injury, integrity and withdrawal from all activities.’ That the knowers of Brahman are doers of good is said by way of eulogy. This view of § is not the obvious meaning of the text which seems to suggest jhdna-karma-samuccaya. 10. andharh tamah pravisanti ye vidyam upasate tato bhuya iva te tamah ya u vidyayam ratdh. 10. ‘Into blind darkness enter they who worship ignorance; into greater darkness than that, as it were, they that delight in knowledge (enter).’ See Isa 9. § means by avidya works, and by knowledge the ritual part of the Vedas. vidyayam: avidya-vastu-pratipadikayam karmarthayarh trayyam. £. 11. ananda nama te lokah, andhena tamasavrtah tarns te pretyabhigacchanti avidvamso’budho janah. 11. Those worlds covered with blind darkness are called joyless. To them after death go those people who have not knowledge, who are not awakened. See Katha I. 3: Isa 3. not awakened: devoid of the knowledge of the self, atmavagama- varjitah. £. pratyag-atma-vidya-sunyah. R. 12. atmanam ced vijanlyad ayam asmlti purusah kim icchan, kasya kamaya sariram anusamjvaret. 276 The Principal Upanisads IV. 4. 14. 12. If a person knows the self as ‘I am this,’ then wishing what, and for desire of what should he suffer in the body? should suffer: santapyet, sarira-tdpam anutapyeta. §. What craving can be left in him that he should take to himself another body, full of suffering, to satisfy it ? 13. yasyanuvittah pratibuddha atmasmin samdehye gaharte pravistah, sa visva-krt, sa hi sarvasya karta, tasya lokah sa u loka eva. 13. Whoever has found and has awakened to the self that has entered into this perilous inaccessible place (the body), he is the maker of the universe, for he is the maker of all. His is the world; indeed he is the world itself. anuvittah: found, anulabdhah. S. pratibuddah: awakened, directly realised, saksdtkrtah. S. samdehye: perilous, subject to many dangers: anekanartha-samkato- pacaye. S. gahane: inaccessible, with hundreds and thousands of obstacles to obtaining enlightenment through discrimination: aneka-sata-saha- sra-viveka-vijhana-pratipaksa-visame. S. loka: world. According to $ the Self, the Universal Self. 14. ihaiva santo’tha vidmas tad vayam, na cet avedir mahati vinastih. ye tad viduh, amrtas te bhavanti, athetare duhkham evapi- yanti. 14. Verily, while we are here we may know this: if (we know it) not we would be ignorant, great is the destruction. Those who know this become immortal while others go only to sorrow. avedih: ignorant, ajhanam bhavati R. The Eternal may be realised even while we live in the ephemeral body. To fail to realise him is to live in ignorance, to be subject to birth and death. The knowers of Brahman are immortal; others continue in the region of sorrow. Cp. the words in the Homeric hymn to Demeter written about the beginning of the sixth century b.c. in Attica: ‘Blessed among men who dwell on earth is he who has seen these things; but he who is uninitiated and has no part in the rites has never an equal lot when he has died and passed beneath the dank darkness.’ Lines 480 ff. Plutarch quotes from Sophocles: ‘Thrice blessed are those mortals who have seen these mysteries before they come to Hades, for to them alone is granted true life. All that is evil besets the rest.’ W. K. C. Guthrie: The Greeks and their Gods (1950), p. xiii. IV. 4- 19- Brhad-aranyaka Upanisad 277 15. yadaitam anupasyati atmanam devam ahjasa, isanarh bhuta-bhavyasya, na tato vijugupsate. 15. If one clearly beholds him as the self, as God, as the lord of what has been and what will be, he does not shrink away from him. he does not shrink: he is not afraid, he does not wish to hide himself from the Supreme. 16. yasmad arvak samvatsarah ahobhih parivartate, tad deva jyotisam jyotih ayur hop asate mrtam. 16. That in front of which the year revolves with its days, that the gods worship as the light of lights, as life immortal. ayuh: life-principle, sarva-prani-pranana-hetu-bhutam. R. 17. yasmin pahca pahca-janah akasas ca pratisthitah, tam eva manya atmanam, vidvan brahma’mr to’ mrtam. 1 7. That in which the five groups of five and space are established, that alone I regard as the self. Knowing that immortal Brahman I am immortal. The five groups are the Gandharvas or celestial singers, the fathers, the gods, the demons and the Raksasas or Titans. space: the unmanifested principle, avydkrtakhyah, 5. 18. pranasya pranam uta caksusas caksuh uta srotrasya srotram, manaso ye mano viduh, te nicikyur brahma puranam agryam. 18. They who know the life of life, the eye of the eye, the ear of the ear and the mind of the mind, they have realised the ancient primordial Brahman. Kena I. 2. The different organs do not function if they are not inspired by the energy of Brahman. ‘Divested of the light of the self which is pure intelligence they are like wood or clods of earth.’ svatah kastha-losta-samani hi tani caitanyatma-jyotis-sunyani. fs. nicikyuh: have realised, niscayena jhatavantah. £. 19. manasaivanudrastavyam, naiha nanasti kim cana: mrtyoh sa mrtyum apnoti ya iha naneva pasyati. 19. Only by the mind is it to be perceived. In it there is no diversity. He goes from death to death, who sees in it, as it were, diversity. 278 The Principal Upanisads IV. 4. 22. The mind purified by the knowledge of the Supreme Truth and the instructions of the teacher directly realises Brahman, paramartha-jhana-samskrtendcaryopadesa-purvakarh ca. Again, ‘the mind refined by the subjugation of the body, the mind and the senses and equipped with the teaching of the scriptures and the teacher forms the instrument by which the self may be seen: sastracdryopadesa-janita-sama-damadi-samskrtam mana atma-darsane karanam. S.B.G. II. 21. See Katha IV. 10-11. from death to death', from birth to birth, samsarat samsaram. R. 20. ekadhaivanudrastavyam etad aprameyam dhruvam, virajah para akasad aja atma mahan dhruvah. 20. This indemonstrable and constant being can be realised as one only. The self is taintless, beyond space, unborn, great and constant. as one only: as homogeneous pure intelligence without any break in it, like space: vijhana-ghanaikarasa-prakdrendkdsavannirantarena. S. Duality is essential for knowledge; as the self is one and there is nothing beside it, it is not an object of demonstration: anyena hanyat pramiyate, idarn tv ekam eva, ato ’prameyam. S. dhruvam: constant, nityam, kutastham avicali. S. virajah: taintless, vigata-rajah. §. r agadi-dosa-r ahitah. R. 21. tam eva dhiro vijhaya prajham kurvita brahmanah nanudhyayad bahun sabddni vaco viglapanam hi tat iti. 21. Let a wise Brahmana after knowing him alone, practise (the means to) wisdom. Let him not reflect on many words, for that is mere weariness of speech. vijhaya: knowing by means of the study of the scriptures and logical reflection: sravana-mananabhyam jhdtva. R. prajham nididhyasanam. R. viglapanam: weariness, visesena glani-kararh srama-karam hi. The Real cannot be known by vain and idle arguments. 22. sa va esa mahan aja atma yo’yam vijhanamayah pranesu; ya eso'ntar-hrdaya akasah tasmin sete, sarvasya vast, sarva- sycsanah, sarvasyadhipatih; sa na sadhuna karmana bhuyan no evasadhuna kaniyan. esa sarvcsvarah, esa bhutadhipatih, esa bhutapalah. e$a setur vidharana esam lokanam asambheddya. tam etam vedanuvacanena brahmana vividisanti, yajhena, danena, tapasandsakena; etam eva viditva munir bhavati, etam eva pravrajino lokam icchantah pravrajanti. etadd ha sma vai tat piirve vidvdmsah prajarh na kdmayante: kirk prajaya IV. 4- 22. Brhad-aranyaka Upanisad 279 karisyamah; yesam no’yam atmayarh loka iti. te ha sma putraisanayas ca vittaisanayas ca lokaisanayas ca vyutthaya, atha bhiksa-caryam caranti; yd hy eva putraisana sa vittaisana, yd vittaisana sa lokaisana; ubhe hy ete esane eva bhavatah sa esa neti nety atmd; agrhyah, na hi grhyate; asiryah, na hi siryate; asahgah, na hi sajyate; asito na vyathate, na risyati; etarn u haivaite na tarata iti, atah papam akaravam iti, atah kalyanam akaravam iti; ubhe u haivaisa ete tarati, nainam krtakrte tapatah. 22. Verily, he is the great unborn Self who is this (person) consisting of knowledge among the senses. In the space within the heart lies the controller of all, the lord of all, the ruler of all. He does not become greater by good works nor smaller by evil works. He is the bridge that serves as the boundary to keep the different worlds apart. Him the Brahmanas seek to know by the study of the Veda, by sacrifices, by gifts, by penance, by fasting. On knowing Him, in truth, one becomes an ascetic. Desiring Him only as their worlds, monks wander forth. Verily, because they know this, the ancient (sages) did not wish for offspring. What shall we do with offspring (they said), we who have attained this Self, this world. They, having risen above the desire for sons, the desire for wealth, the desire for worlds, led the life of a mendicant. For the desire for sons is the desire for wealth and the desire for wealth is the desire for worlds; both these are, indeed, desires only. This Self is (that which has been described as) not this, not this. He is incomprehensible for He is never comprehended. He is indestructible for He cannot be destroyed. He is unattached for He does not attach himself. He is unfettered, He does not suffer, He is not injured. Him (who knows this) these two (thoughts) do not overcome, for some reason he has done evil or for some reason he has done good. He overcomes both. What he has done or what he has not done does not burn (affect) him. See III. 5. 1 ; in. 9. 26; IV. 2. 4. setu: bridge. Agni (Fire) is spoken of as bridge: tvan nas tantur uta setur agne: Taittirlya Brahmana. II. 4. 2. 6. Agni becomes the path of deva-yana. Ceremonial observances are treated as means for purification. See B.G. XVIII. 5. Fasting is restraint, not abstinence, not starvation which will mean death: kamanasanam anasakam, na tu bhojana-mvfttih bhoja- na-nivrttau mriyata eva. $. The monastic orders which developed in Buddhism and Jainism are forecast here. 28o IV. 4. 24. The Principal Upanisads 23. tad esa rcabhyuktam: esa nityo mahima brahmanasya na vardhate karmana no kantyan tasyaiva syat pada-vit, tarn viditva na lipyate karmana papakena, iti tasmad 'evam-vit, santo danta uparatas titiksuh samahito bhutva, atmany evatmanam pasyati, sarvam atmanam pasyati ; nainam papma tarati, sarvam papmanarh tarati; nainam papma tapati, sarvam papmanarh tapati; vipapo virajo ’vicikitso brah- mano bhavati ; esa brahma-lokah, samrat; enam prapito’si iti hovaca yajhavalkyah; so’ham bhagavate videhan dadami, mam capi saha ddsyayeti. 23. This very (doctrine) has been expressed in the hymn. This eternal greatness of the knower of Brahman is not in¬ creased by work nor diminished. One should know the nature of that alone. Having found that, one is not tainted by evil action. Therefore he who knows it as such, having become calm, self-controlled, withdrawn, patient and collected sees the Self in his own self, sees all in the Self. Evil does not overcome him, he overcomes all evil. Evil does not burn (affect) him, he burns (consumes) all evil. Free from evil, free from taint, free from doubt he becomes a knower of Brahma. This is the world of Brahma, Your Majesty, you have attained it, said Yajnavalkya. Janaka (King) of Videha said, ‘Venerable Sir, I give you the (empire of) Videhas and myself also to serve you.’ pada-vit: he who knows the nature: padasya vetta, padyate gamy ate jhayata iti mahimnas-svarupam eva padam. S. having become calm: the Bhagavata defines the state of tranquillity as one in which there is not grief nor happiness, nor worry, nor hatred, nor longing, not even any desire. nay air a duhkham na sukham na cinta, nai dvesa-ragau na ca kacid iccha. rasah sa santah kathito munindraih sarvesu bhavesu samah pramanah. 24. sa va esa mahan aja atma, annado vasu-danah; vindate vasu ya cvam veda. 24. This is that great unborn Self, who is the eater of food and the giver of wealth. He who knows this obtains wealth. the eater of food: sarva-bhutasthas sarvanndnam atta. S. He dwells in all beings and eats all food which they eat. the giver of wealth : the giver of the fruits of actions. He enables all beings to obtain the results of their actions, dhanarh sarvaprani- IV. 5- 3- Brhad-aranyaka Upanisad 281 karma-phalam, tasya data, praninam yatha-karma-phalena yojayitety arthah 25. sa va esa mahan ajatma, ajaro, amaro’ mrto’bhayo brahma; abhayam vai brahma, abhayam hi vai brahma bhavati ya evam veda. 25. This is that great unborn Self who is undecaying, undying, immortal, fearless. Brahman. Verily, Brahman is fearless. He who knows this becomes the fearless Brahman. Fifth Brahmana THE SUPREME SELF AND THE SUPREME VALUE 1. atha ha yajhavalkyasya dve bharye babhuvatuh, maitreyl ca katyayanl ca. tayor ha maitreyl brahma-vadinl babhuva, strl-prajhaiva tarhi katyayanl. atha yajhavalkyo’nyad-vrttam upakarisyan. 1. Now then, Yajnavalkya had two wives, Maitreyl and Katyayani. Of these (two) Maitreyl was a discourser on Brahma- knowledge, while Katyayam possessed only such knowledge as women have. Now then, Yajnavalkya when he wished to get ready for another mode of life — See II. 4. S holds that in this dialogue between Yajnavalkya and Maitreyl, logical argument is advanced in support of scriptural statements: tarka-pradhanarh hi yajhavalkyiyarh kandam. discourser on Brahma-knowledge: brahma-vadana-stla. S. 2. maitreyi, iti hovaca ydjhav alky ah, pravrajisyan va are’ ham asmat sthanad asmi; hanta te’naya katyayanyantam karavanlti. 2. ‘Maitreyi,’ said Yajnavalkya, ‘lo, verily, I am getting away from this state (into the forest). Forsooth, let me make a settlement for you and that Katyayanl, 3. sa hovaca maitreyl: yan nu ma iyam, bhagoh, sarva prthivl vittena purna syat, syam nv aham tenamrta: aho na iti, na iti, hovaca yajhavalkyah; yathaivopakaranavatam jivitam, tathaiva te jivitam syat; amrtatvasya tu nasasti vitteneti. 3. Then said Maitreyl: ‘My Lord, if, indeed, this whole earth filled with wealth were mine, do I become immortal by it or 282 The Principal Upanisads IV. 5.6. not?’ ‘No,’ replied Yajnavalkya. ‘As the life of people who have plenty of things will your life be, but there is no hope of immortality through wealth.’ 4. sa hovaca maitreyi: yenaham namrta syam, kim aharn tena kuryam. yad eva bhagavan veda, tad eva me bruhlti. 4. Then Maitreyi said: ‘What shall I do with that by which I do not become immortal? What you know (of the way to immortality). Venerable Sir, that, indeed explain to me.’ 5. sa hovaca yajhavalkyah: priya vai khalu no bhavati satl priyam avrdhat. hanta tarhi, bhavati, etad vyakhydsyami te, vyacaksanasya tu me nididhyasasveti. 5. Then Yajnavalkya said: ‘You have been truly dear to me (even before) , now you have increased your dearness. Therefore, if you wish, my dear, I will explain it to you. As I am expounding to you, seek to meditate on it.’ priyaiva purvarh khalu nah, asmabhyam bhavati, bhavanti satl priyam ev avrdhat, vardhitavati, nirdharitavaty asi. S. 6. sa hovaca: na va are patyuh kamaya patih priyo bhavati, atmanas tu kamaya patih priyo bhavati; na va are jayayai kamaya jaya priya bhavati, atmanas tu kamaya jaya priya bhavati; na va are putranam kamaya putrah priya bhavanti, atmanas tu kamaya putrah priya bhavanti; na va are vittasya kamaya vittam priyam bhavati, atmanas tu kamaya vittam priyam bhavati; na va are pasunam kamaya pasavah priya bhavanti, atmanas tu kamaya pasavah priya bhavanti; na va are brahmanah kamaya brahma priyam bhavati, atmanas tu kamaya brahma priyam bhavati; na va are ksatrasya kamaya ksatram priyam bhavati, atmanas tu kamaya ksatram priyam bhavati; na va are lokanam kamaya lokah priyah bhavanti, atmanas tu kamaya lokah priya bhavanti; na va are devanam kamaya devdh priya bhavanti, atmanas tu kamaya devdh priya bhavanti; na va are vedanam kamaya vedah priya bhavanti, atmanas tu kamaya vedah priya bhavanti. na va are bhutanam kamaya bhutani priyani bhavanti, atmanas tu kamaya bhutani priyani bhavanti; na va are sarvasya kamaya sarvam priyam bhavati, atmanas tu kamaya sarvam priyam bhavati. dtma va are drastavyah srotavyo mantavyo nididhyasitavyah, maitreyi; atmani khalv are drste, srute> mate, vijhate, idam sarvam viditam. 6. Then, he (Yajnavalkya) said: ‘Verily, not for the sake of the husband is the husband dear but for the sake of the Self IV. 5- 7- Brhad-aranyaka Upanisad 283 is the husband dear. Verily, not for the sake of the wife is the wife dear but for the sake of the Self is the wife dear. Verily, not for the sake of the sons are the sons dear but for the sake of the Self are the sons dear. Verily, not for the sake of wealth is wealth dear but for the sake of the Self is wealth dear. Verily, not for the sake of the cattle are the cattle dear but for the sake of the Self are the cattle dear. Verily, not for the sake of the Brahmana is the Brahmana dear but for the sake of the Self is the Brahmana dear. Verily, not for the sake of the Ksatriya is the Ksatriya dear but for the sake of the Self is the Ksatriya dear. Verily, not for the sake of the worlds are the worlds dear but for the sake of the Self are the worlds dear. Verily, not for the sake of the gods are the gods dear but for the sake of the Self are the gods dear. Verily, not for the sake of the Vedas are the Vedas dear but for the sake of the Self are the Vedas dear. Verily not for the sake of the beings are the beings dear but for the sake of the Self are the beings dear. Verily, not for the sake of all is all dear but for the sake of the Self is all dear. Verily, the Self, Maitreyi, is to be seen, to be heard, to be reflected on, to be meditated upon; when, verily, the Self is seen, heard, reflected on and known, then all this is known. to be heard: from the teacher and the scriptures, deary dgamabhy dm. S. to be reflected on: through argument and reasoning, tarkenopapattya. S. 7 brahma tam paradat, yo’nyatratmano brahma veda; k$atram tarn paradat, yo’nyatratmanah ksatram veda; lokas tam paraduh, yo’nyatratmano lokan veda; devas tam paraduh, yo’nyatratmano devan veda; vedas tam paraduh, yo’nyatratmano vedan veda; bhutani tam paraduh, yo’nyatratmano bhutani veda; sarvarn tam paradat, yo’nyatratmanah sarvarn veda; idam brahma, idarn ksatram, ime lokah, ime devah, ime vedah, imani bhutani, idarn sarvarn, yad ayam atma. 7 Brahmanahood deserts him who knows Brahmanahood in anything else than the Self. Ksatriyahood deserts him who knows Ksatriyahood in anything else than the Self. The worlds desert him who knows the worlds in anything else than the Self. The gods desert him who knows the gods in anything else than the Self. The Vedas desert him who knows the Vedas in anything else than the Self. The beings desert him who knows the beings in anything else than the Self. All deserts him who knows all in anything else than the Self. This Brahmanahood, 284 The Principal Upanisads IV. 5. 12. this Ksatriyahood, and these worlds, these gods, these Vedas, all these beings, this all are the Self. 8. sa yatha dundubher hanyamdnasya na bahyan sabdan saknuyad grahanaya, dundubhes tu grahanena dundubhy-aghata- sya vd sabdo grhitah. 8. Just as when a drum is beaten, one cannot grasp the external sounds but by grasping the drum or the beater of the drum, the sound is grasped; 9. sa yatha sahkhasya dhmdyamanasya na bahyan sabdan saknuyad, grahanaya, Sahkhasya tu grahanena sahkha-dhmasya vd sabdo grhitah. 9. Just as when a conch is blown one cannot grasp the external sound but by grasping the conch or the blower of the conch, the sound is grasped; 10. sa yatha vinayai vadyamanayai na bahyan sabdan saknuyad grahanaya, vinayai tu grahanena vina-vadasya vd sabdo grhitah. 10. Just as when a Vina (or lute) is played one cannot grasp the external sounds but by grasping the vind or the player of the vina, the sound is grasped; 11. sa yathardraidhagner abhyahitasya prthag dhuma vinis- caranti, evam vd are’sya mahato bhutasya nihsvasitam etad yad rg vedo, yajur vedah, sama vedo ’tharvdhgirasa itihasah puranarh vidyd upanisadah slokdh sutrani, anu-vydkhyanani vyakh- yananistam hutam asitam payitam ayarn ca lokah paras ca lokah sarvani ca bhiitdni, asyaivaitani sarvani nihsvasitani. 11. As from a fire kindled with damp fuel various kinds of smoke issue forth, so, verily, from this great being has been breathed forth that which is the Rg Veda, the Yajur Veda the Sama Veda, the hymns of the Atharvans and the Aiigirasas, legend, ancient lore, sciences, sacred teachings, verses, aphor¬ isms, explanations, commentaries, sacrifice, oblation, food, drink, this world and the other and all beings. From it, indeed, have all these been breathed forth. 12. sa yatha sarvasam apam samudra ekdyanam, evam sarvesam sparsanam tvag ekdyanam, evam sarvesam gandhanam nasike ekdyanam, evam, sarvesam rasanam jihvaikayanam, evam sarvesam riipdndm caksur ekdyanam, evam sarvesam sabdanam srotram ekdyanam, evam, sarvesam samkalpanam mana ekdyanam, evam, sarvasam, vidyanam hrdayam ekdyanam, evam, sarvesam, IV. 5- 14- Brhad-aranyaka Upanisad 285 karmanam hastav ekdyanam, evarii sarvesam anandanam upastha ekdyanam, ei writ sarvesam visarganam payur ekayanam, evam sarvesam adhvanam padav ekdyanam, evam sarvesam vedanam vag ekdyanam. 12. As the ocean is the one goal (meeting-place) of all waters, as the skin is the one goal of all kinds of touch, as the nose is the one goal of all smells, as the tongue is the one goal of all tastes, as the eye is the one goal of all forms, as the ear is the one goal of all sounds, as the mind is the one goal of all inten¬ tions, as the heart (intellect) is the one goal of all knowledge, as the hands are the one goal of all kinds of work, as the genera¬ tive organ is the one goal of all forms of delight, as the anus is the one goal of all evacuations, as the feet are the one goal of all movements, as the (organ of) speech is the one goal of all the Vedas. 13. sa yatha saindhava-ghanah anantaro’bdhyah, krtsno rasa- ghana eva, evam va areyam atma, anantaro’bdhyah, krtsnah prajhana-ghana eva ; etebhyo bhutebhyah samutthaya, tany eva- nuvinasyati na pretya samjhasti, iti are bravimi, iti hovaca. yajhavalkyah. 13. ‘As a mass of salt is without inside, without outside, is altogether a mass of taste, even so, verily, is this Self without inside, without outside, altogether a mass of intelligence only. Having arisen out of these elements (the Self) vanishes again in them. When he has departed there is no more (separate or particular) consciousness. Thus, verily, say I’, said Yajnavalkya. Particular consciousness is due to association with elements; when this association is dissolved through knowledge, knowledge of oneness is obtained and particular consciousness disappears. 14. sa hovaca maitreyi: atraiva ma bhagavan mohantam apipipat; na va aham imam vijdnamiti. sa hovaca; na va are’ ham moham bravimi, avinasi va areyam atma, an-ucchitti- dharma. 14. Then Maitreyi said: ‘Here, indeed, Venerable Sir, you have caused me to reach utter bewilderment. Indeed, I do not at all understand this (the Self).’ He replied, ‘I do not say anything bewildering. This Self, verily, is imperishable and of indestructible nature. indestructible nature: it is not subject to destruction either in the form of change or extinction, napi vikriya-laksano, ndpy uccheda- laksano vinaso’sya vidyate. S. 286 The Principal Upanisads IV. 5. 15. 15. yatra hi dvaitam iva bhavati, tad itara itaram pasyati, tad itara itaram jighrati, tad itara itaram rasayate, tad itara itaram abhivadati, tad itara itaram srnoti, tad itara itaram vijanati; yatra tv asya sarvam atmaivabhut, tat kena kam pasyet, tat kena kam jighret, tat kena kam rasayet, tat kena kam abhivadet, tat kena kam srnuyat, tat kena kam manvita, tat kena kam sprset, tat kena kam, vijdmydt; yenedam sarvam vijanati, tarn kena vijdmydt. sa esa neti nety atma; agrhyah, na hi grhyate, asiryah na hi siryate; asahgah, na hi sajyate, asito, na vyathate, na risyati. vijhdtaram are kena vijdmydt, ity uktanusasanasi , maitreyi; etavad are khalv amrtatvam, iti hoktva, yajhavalkyo vijahara. 15. ‘For where there is duality as it were, there one sees the other, one smells the other, one tastes the other, one speaks to the other, one hears the other, one thinks of the other, one touches the other, one knows the other. But where every¬ thing has become just one’s own self, by what and whom should one see, by what and whom should one smell, by what and whom should one taste, by what and to whom should one speak, by what and whom should one hear, by what and of whom should one think, by what and whom should one touch, by what and whom should one know? By what should one know him by whom all this is known? That self is (to be described as) not this, not this. He is incomprehensible for he cannot be comprehended. He is indestructible for He cannot be destroyed. He is unattached for He does not attach himself. He is unfettered, He does not suffer, He is not injured. Indeed, by what would one know the knower? Thus you have the in¬ struction given to you, O Maitreyi. Such, verily, is life eternal.’ Having said this, Yajnavalkya went away (into the forest). See III. 9. 26; IV. 2. 4; IV. 4. 22. vijahara: went into the forest, pravrajitavan. S. by what would one know the knower? The suggestion is that the knower cannot be known in the usual way. He can only be experienced. S makes out that all the four chapters had the one end in view, knowledge of Brahman culminating in renunciation: brahma-vidyd samnyasa-paryavasana, etavan upadesa, etad vedanusasanam, esa parama-nistha, esa purusartha-kartavyatanta iti. $. This is the instruction, this is the teaching of the Vedas, this is the ultimate goal, this is the end of man’s effort to achieve his highest good. Different views are expressed according to the B.S., about the relation of the individual and the universal Self. Asmarathya holds IV. 6. 3- Brhad-aranyaka Upanisad 287 that the unity of the two is emphasised to indicate that when the Universal Self is seen all else is seen. I. 4. 20. Audulomi thinks that the identity taught here refers to the state which the individual finally attains when he is released from all limitations. I. 4. 21. Kasakrtsna holds that the identity is taught because the individual is the form in which the Universal exists. I. 4. 22. Sixth Brahmana THE SUCCESSION OF TEACHERS AND PUPILS 1. atha vamiah. pautimasyo gaupavanat, gaupavanah pauti- mdsyat, pautimasyo gaupavanat, gaupavanah kauiikat, kauiikah kaundinydt, kaundinyah iandilydt, idndilyah kauiikac ca gautamac ca, gautamah — 1. Now the line of tradition. Pautimasya (received the teaching) from Gaupavana, Gaupavana from Pautimasya, Pautimasya from Gaupavana, Gaupavana from Kausika, Kausika from Kaundinya, Kaundinya from £andilya, Sandilya from Kausika and Gautama, Gautama — 2. agniveiyat, agnivesyo gargyat, gdrgyo gargyat, gargyo gautamat, gautamah saitavat, saitavah par diary ay anat, para- saryayano gargyayanat, gargyayana uddalakayanat, uddalaka- yano jabalayandt, jabalayano madhyandinayanat, madhyan- dinayanah saukarayanat, saukarayanah kasayanat, kasayanah sayakayanat, sayakayanah kausikayaneh, kausikayanih — 2. From Agnivesya, Agnivesya from Gargya, Gargya from Gargya, Gargya from Gautama, Gautama from Saitava, Saitava from Parasaryayana, Parasaryayana from Gargyayana, Gargya¬ yana from Uddalakayana, Uddalakayana from Jabalavana, Jabalayana from Madhyandinayana, Madhyandinayana from Saukarayana, Saukarayana from Kasayana, Kasayana from Sayakayana, Sayakayana from Kau£ikayani, Kausikayani — 3. ghrtakausikat, ghrtakausikah par asary ay anat, para- iaryayanah paraiaryat, paraiaryo jatukarnyat, jatukarnya asurdyanac ca yaskac ca, asurayanas traivaneh, traivanir aupajandhaneh, aupajandhanir asureh, asurir bharadvajat, bharadvaja atreyat, atreyo manteh, mantir gautamat, gautamo gautamat, gautamo vatsyat, vatsyah sandilyat, iandilyah kaiioryat kapyat, kaiioryah kdpyah kumara-haritat, kumara- 288 The Principal Upanisads IV. 3 harito galavat, gdlavo vidarbhi-kaundinyat, vidarbhi-kaundinyo vatsanapato bdbhravat, vatsanapad bdbhravah pathah saubharat, panthah saubharo’yasyad ahgirasat, ayasya ahgirasa abhutes tvastrat, abhutis tvastro visva-rupat tvastrat, visva-rupas tvastro ’ svibhyam, asvinau dadhica atharvanat, dadhyahh atharvano ’tharvano daivat, atharva daivo mrtyoh prddhvamsanat, mrtyuh pradhvamsanah pradhvamsanat , pradhvamsana ekarseh, ekarsir vipracitteh, vipracittir vyasteh, vyastih sanaroh, sanaruh sana- tandt, sanatanah sanagat, sanagah paramesthinah, parameslhi brahmanah, brahma svayambhu, brahmane namah. 3. from Ghrtakausika, Ghrtakausika from Parasaryayana, Parasaryayana from Parasarya, Parasarya from Jatukarnya, Jatukarnya from Asurayana and Yaska, Asurayana from Traivani_, Traivani from Aupajandhani, Aupajandhani from Asuri, Asuri from Bharadvaja, Bharadvaja from Atreya, Atreya from Manti, Manti from Gautama, Gautama from Gautama, Gautama from Vatsya, Vatsya from £andilya, Sandilya from Kaisorya Kapya, Kaisorya Kapya from Kumara- harita, Kumara-harita from Galava, Galava from Vidarbhi- kaundinya, Vidarbhi-kaundinya from Vatsanapat Babhrava, Vatsanapat Babhrava from Pathin Saubhara, Pathin Saubhara from Ayasya Ahgirasa, Ayasya Ahgirasa from Abhuti Tvastra, Abhuti Tvastra from Visva-rupa Tvastra, Visva-rupa Tvastra from the two Asvins, the two Asvins from Dadhyahh Atharvana, Dadhyahh Atharvana from Atharvan Daiva, Atharvan Daiva from Mrtyu Pradhvamsana, Pradhvamsana from Ekarsi,. Ekarsi from Vipracitti, Vipracitti from Vyasti, Vyasti from Sanaru, Sanaru from Sanatana, Sanatana from Sanaga, Sanaga from Paramesthin, Paramesthin from Brahma; Brahma is the self-existent. Salutation to Brahma. the line of tradition: Udyotakara defines sampraddya as uninterrupted succession of pupils and teachers by which scriptural knowledge is conserved and transmitted, sampradayo nania sisyopadhyaya- sambandhasya avicchedena sastra-praptih. A living culture preserves the treasures of the past and creates those of the future. V. 2. I. Brhad-aranyaka Upanisad 289 chapter v First Brahmana BRAHMAN THE INEXHAUSTIBLE 1. purnam adah, purnam idam, purnat purnam udacyate purnasya purnam adaya purnam evavasisyate. Aum kham brahma, kham puranam, vayuram kham, iti ha smaha kauravyayani-putrah, vedo’yam brahmana viduh; vedainena yad veditavyam. 1. That is full, this is full. From fullness fullness proceeds. If we take away the fullness of fullness, even fullness then remains. (The syllable) Aum is Brahman (who) is the ether, the primeval ether, the ether that blows. Thus, verily, the son of KauravyayanI used to say. This is the Veda which the knowers of Brahman know; through it one knows what is to be known. that is full : the reference is to the Absolute. this is full : the reference is to the manifested world presided over by the Personal Lord. While this world in infinite, it has its roots in the Absolute. The manifestation of this world does not take away from the fullness or integrity of the Absolute. veda\ the knowledge by which whatever is to be known is known, vijanaty anena yad veditavyam tasmad vedah. S. Second Brahmana THE THREE PRINCIPAL VIRTUES 1. tray ah prajdpatyah prajapatau pitari brahma-caryom usuh, deva manusya asurah, usitva brahmacaryam deva ucuh; bravitu no bhavan iti; t'ebhyo. haitad aksaram uvaca; da iti, vyajhasista iti; vyajhasisma iti hocuh, damyata, iti na attheti, aum iti hovdca, vyajhasisteti. 1. The threefold offspring of Praja-pati, gods, men and demons, lived with their father Praja-pati as students of sacred knowledge. Having completed their studentship the gods said, ‘Please tell (instruct) us, sir.’ To them then, he uttered the syllable da (and asked) ‘Have you understood?’ They (said) ‘We have understood, you said to us "damyata,” “control yourselves’’.’ He said, ‘Yes, you have understood.’ 2go The Principal Upanisads V. 2. 3. The gods are said to be naturally unruly and so are asked to practise self-control, adanta yuyam svabhavatah ato danta bhavateti. S. iisuh: usitavantah. R. aunt: yes, samyak. §, anujham eva vibhajate. A, satyam. R. 2. atha hainam manusya ucuh: bravitu no bhavan iti ; tebhyo haitad evaksaram uvaca; da iti; vyajhasista iti, vyajnasisma iti hocuh, datta iti na attheti; aum iti hovaca vyajhasisteti. 2. Then the men said to him, ‘Please tell (instruct) us, sir.’ To them he uttered the same syllable da (and asked) ‘Have you understood?’ They said, ‘We have understood. You said to us “give”.’ He said, ‘Yes, you have understood.’ Men are naturally avaricious and so they should distribute their wealth to the best of their ability. svabhavato lubdhd yuyam, ato yathdsaktya samvibhajata. $. 3. atha hainam asura ucuh, bravitu no bhavan iti; tebhyo haitad evaksaram uvaca; da iti, vyajhasista iti, vyajnasisma iti hocuh, dayadhvam iti na attheti, aum iti hovaca vyajhasisteti. tad etad evaisa daivi vdg anuvadati stanayitnuh — da, da, da iti, damyata, datta, dayadhvam iti. tad etat trayam sikset, damam, danam, dayam iti. 3. Then the demons said to him, ‘Please tell (instruct) us, sir.’ To them he uttered the same syllable da and asked, ‘Have you understood?’ They said, ‘We have understood, you said to us, “dayadhvam,” “be compassionate.” He said, ‘Yes, you have understood.’ This very thing the heavenly voice of thunder repeats da, da, da, that is, control yourselves, give, be com¬ passionate. One should practise this same triad, self-control, giving and compassion. The demons are cruel, given to inflicting injury on others, they should have compassion and be kind to all: krura yuyam, himsadi- parah, ato dayadhvam pranisu dayam kuruteti. §. It is suggested that there are no gods or demons other than men. If they are lacking in self-control while endowed with other good qualities, they are gods; if they are particularly greedy they are men; if they are cruel and given to inflicting injury on others, they are demons, Men themselves are distinguished into these three classes according to their lack of self-control and the possession of other defects or according to the tendencies of the three gunas. na deva asura va nye kecana vidyante manusyebhyah. manusydnam evadanta ye 'nyair uttamair gunais sampannah, te devah; lobha- pradhdna manusyah, tatha hirhsaparah krurah asurah. ta eva manusya adantatvadi-dosa-trayam apeksya devadi-sabda-bhajo bhavanti, itarams V. 3- i. Brhad-aranyaka Upani$ad 291 ca gunan sattva-rajas-tamahisy apeksya ato manusyair eva hi siksitav- yarh etat trayam iti. $. See B.G. XVI. 21. Cp. Yajhavalkya Smyti. 1. 4. 122. ahirnsd satyam asteyam saucatn indriya-nigrahah danarn damo day a santih sarvesam. Gautama the Buddha is described as the embodiment of com¬ passion, karuna, and non-injury, ahirnsd. Matrceta in his Sata- pahcasatka says: kam nu pralhamato vande tvam maha-karunam uta yayaivam api dosajhas tvam samsare dhytas ciram. Which shall I first extol, you or the great compassion by which you are held so long in samsara, though knowing its faults so well? 59. viruddhesu api vatsalyam pravrttih. patitesvapi raudresv api kypdlutvam kd nameyam tavdryata. You have affection even for the hostile, benevolence even to the fallen, tenderness even to the cruel, wonderful is your greatness. 105. akrostaro jitah ksantya drugdhah svastyayanena ca, satyena capavaktaras tray a maitrya jigharhsavah. You overcame the revilers by forbearance, the malicious by blessing, the slanderers by truth, the wicked by kindness. 122. The three injunctions require us to go about doing good even though we find ourselves in a world of evil. Self-control is necessary for we must not be elated by success or deterred by failure. Daya or compassion is more than sympathy or intellectual and emotional feeling. It is love in action, fellowship in suffering. It is feeling as one’s own the circumstances and aspirations to self-perfection which we find in others. The practice of these virtues will preserve, promote and enhance the values of life. Third Brahmana BRAHMAN AS THE HEART 1. esa praja-patir yad hrdayam, etad brahma, etat sarvam. tad etat try-aksaram; hr-da-yam iti. hr ity ekam aksaram; abhiharanty asmai svas canye ca, ya evarh veda; da ity ekam aksaram, dada- tyasmai svas canye ca ya evarh veda; yam, ity ekam aksaram; eti svargam lokam ya evarh veda. 1. This is Praja-pati (the same as) this heart. It is Brahman. It is all. It has three syllables, hr, da, yam. Hr is one syllable. His own people and others bring (presents) to him who knows this. Da is one syllable. His own people and others give to 292 The Principal Upanisads V. 5. 1. him who knows this. Yam is one syllable. He who knows this goes to the heavenly world. hrdayam: heart, that is the seat of intelligence, hrdayastha buddhir ucyate. £. Fourth Brahmana BRAHMAN AS THE TRUE OR THE REAL 1. tad vai tat, etad eva tad asa, satyam eva. sa yo haitan mahad yaksam prathamajam veda; satyam brahmeti, jayatimarhl lokan. jita in nv asdv asat, ya evam etan mahad yaksam prathamajam veda; satyam brahmeti. satyam hy eva brahma. 1. This, verily, is that. This indeed was that, the true. He who knows that wonderful being, the first born as the Brahman, conquers these worlds, and conquered likewise may that (enemy) be and become non-existent he (for him) who knows that wonderful being, the first born as the true Brahman. satya: the true, the real, sat and tyat, the formed and the formless elements. jitah: conquered, vaslkrtah. S. and R. asau: of the enemy, satrur upasakasya. R. Fifth Brahmana THE REAL EXPLAINED I. apa evedam agra asuh, ta apah satyam asrjanta, satyam brahma, brahma prajapatim, prajapatir devan. te devah satyam evopasate, tadetat try-aksaram: sa-ti-yam iti. sa ity ekam aksaram; ti ity ekam aksaram, yam iti ekam aksaram: prathama uttame aksare satyam, madhyato nrtam; tad etad anrtam ubhayatah satyena parigrhitam satyabhuyam eva bhavati. naivam vidvamsam amrtam hinasti. 1. In the beginning this universe was just water. That water produced the true (or the real), Brahman is the true. Brahman (produced) Praja-pati and Praja-pati (produced) the gods. Those gods meditated on the real. That consists of three syllables, sa, ti, yam: sa is one syllable, ti is one syllable, and V. 5- 3- Brhad-aranyaka Uftanisad 293 yam is one syllable. The first and the last syllables are the truth; in the middle is untruth. This untruth is enclosed on both sides by truth; it partakes of the nature of truth itself. Him who knows this, untruth does not injure. Water is the seed of the universe and in the beginning it is in an undifferentiated form: apo blja-bhutd jagato vyakftdtmana ’vas- thitah. b. In commenting on Thales’ choice of water as the first principle, Aristotle suggests that ‘he got the notion perhaps from seeing that the nutriment of all things is moist, and that heat itself is generated by the moist and kept alive by it . . . and that the seed of all creatures has a moist nature, and water is the origin of the nature of moist things.’ See W. K. C. Guthrie: The Greeks and their Gods (1950), P- I34- There is a play on the letter, sa and ya have nothing in common with mrtyu and anrta whereas t occurs in the syllable ti. Untruth leads to death. 2. tad yat tat satyam asau sa adityah. ya esa etasmin mandate puruso yas cayarh daksine ksan purusah. tdv etav any o’ nyasmin pratisthitau; rasmibhir eso’smin pratisthitah prdnair ayam amusmin, sa yadotkramisyan bhavati. suddham evaitan mandalam pasyati. nainam ete rasmayah pratyayanti. 2. Now what is the true that is the yonder sun. The person who is there in that orb and the person who is here in the right eye, these two rest on each other. Through his rays that one rests in this one; through the vital breaths this one on that. When one is about to depart, he sees that orb as clear. Those rays no more come to him. suddham: clear, rasmi-pratighata-rahitam. R. 3. ya' esa etasmin mandate purusah, tasya bhur iti sirah; ekam sirah, ekam etad aksaram; bhuva iti bahu; dvau bahu, dve ete aksare; svar iti pratistha; dve prathisthe dve ete aksare. tasyopanisad ahar iti; hanti papmanarh jahati ca,ya evarh veda. 3. Of the person in that orb, the syllable bhuh is the head; for the head is one and this syllable is one. Bhuvah is the arms. There are two arms and these are two syllables. Svah is the feet. There are two feet and these are two syllables. His secret name is day. He who knows this destroys evil and leaves it behind. pratistha: feet, pada. R. upanisat: secret name, rahasya-nama. R. 294 The Principal Upanisads V. 7. i. 4. yo'yam daksine ksan purusah, tasya bhur iti sirah, ekarn sirah, ekam etad aksaram; bhuva iti bahii; dvau bahu, dve ete aksare; svar iti pratistha; dve pratisthe, dve ete aksare. tasyo- panisad aham iti; hanti papmanam jahati ca ya evarn veda. 4. Of this person who is in the right eye, the syllable bhuh is the head. The head is one and the syllable is one. Bhuvah is the arms. There are two arms and these are two syllables. Svah is the feet. There are two feet and these are two syllables. His secret name is T.’ He who knows this destroys evil and leaves it behind. In some cosmogonic hymns Satyam or Skambha is represented as turned upside down, his head being bhuh, his arms bhuvas and his feet svah. Sixth Brahmana THE PERSON 1. manomayo’ yam purusah, bhah satyah tasminn antar-hrdaye yatha vrthir va yavo va. sa esa sarvasyesanah, sarvasyadhipatih, sarvam idarh prasasti yad idarh kirn ca. 1. This person who consists of mind is of the nature of light, is within the heart like a grain of rice or of barley. He is the ruler of all, the lord of all and governs all this whatever there is. of the nature of light: bha eva satyam, sad-bhavah, svariipam yasya so yam bhah satyah, bhasvarah. £. By meditating on Brahman in the form of mind, we attain identity with Him as such, for one becomes what one meditates on: tarn yatha yathopdsate tad eva bhavati. Satapatha Brahmana. X. V. 2. 20. Seventh Brahmana BRAHMAN AS LIGHTNING 1. vidyud brahma ity dhuh; vidanad vidyut, vidyaty enam papmanah, ya evam veda, vidyud brahmeti, vidyud hy eva brahma. 1. Lightning is Brahman, they say. It is called lightning V. 9- i. Brhad-aranyaka Upanisad 295 because it scatters (darkness). He who knows it as such that lightning is Brahman, scatters evils (that are ranged against him), for lightning is, indeed, Brahman. scatters: destroys, avakhandayati, vinasayati. Lightning cuts through the darkness of clouds as the knowledge of Brahman cuts through the darkness of ignorance and evil. Eighth Brahmana SPEECH SYMBOLISED AS A COW 1. vacam dhenum upasita. tasyas catvarah stanah; svaha-karo vasat-karo hanta-karah svadha-karah; tasyai dvau stanau deva upajivanti, svahd-karam ca, vasat-karam ca; hanta-karam manu- syah, svadha-karam pitarah. tasyah prana rsabhah, mano vatsah. 1. One should meditate on speech as a milch cow. She has four udders which are the sounds, svaha, vasat, hanta and svadha. The gods live on two of her udders, the sounds svaha and vasat ; men on the sound hanta, and the fathers on the sound svadha. The vital breath is her bull, and mind the calf. Ninth Brahmana THE UNIVERSAL FIRE 1. ay am agnir vaisvanaro yo’yam antah puruse, yenedam annam pacyate yad idam adyate; tasyaisa ghoso bhavati yam etat karnav apidhaya srnoti, sa yadotkramisyan bhavati, nainam ghosam srnoti. 1. This fire which is here within a person is the Vaisvanara (the universal fire) by means of which the food that is eaten is cooked (digested). It is the sound thereof that one hears by covering the ears thus. When one is about to depart (from this life) one does not hear this sound. thus: by closing with the fingers, ahgulibhyam apidhdnam krtva. £. 296 The Principal Upanisads V. n. i. Tenth Brahmana THE COURSE AFTER DEATH I. yada vai puruso’smal lokat praiti, sa vayum agacchati; tasmai sa tatra vijihite yatha ratha-cakrasya kham; tena sa urdhva akramate, sa adityam agacchati; tasmai sa tatra vijihite yatha lambarasya kham; tena sa urdhva akramate, sa candramasam agacchati, tasmai sa tatra vijihite yatha dundubheh kham; tena sa urdhva akramate. sa lokam dgacchaty asokam ahimam; tasmin vasati sasvatih samah. i. Verily, when a person departs from this world, he goes to the air. It opens out there for him like the hole of a chariot wheel. Through that he goes upwards. He goes to the sun. It opens out there for him like the hole of a lambara. Through that he goes upwards. He reaches the moon. It opens out there for him like the hole of a drum. Through that he goes upwards. He goes to the world free from grief, free from snow. There he dwells eternal years. lambara: a kind of musical instrument, vaditra-visesa. $. asokam: free from grief, free from mental troubles, mdnasa duhkhena mvarjitam. S. ahimam : free from snow, free from physical sufferings, sarira-duh- kha-varjitam. S. eternal years: He lives there during the lifetime of Hiranya-garbha: anantan samvatsardn. R. Eleventh Brahmana THE SUPREME AUSTERITIES i. etad vai paramarh tapo yad vyahitas tapyate; paramarh haiva lokam jayati, ya evam, veda; etad vai paramam tapo yam pretam aranyarh haranti; paramarh haiva lokam, jayati, ya evam veda etad vai paramam tapo yam pretam agnav abhyadadhati. paramarh haiva lokam jayati, ya evam veda. i. Verily, this is the supreme austerity which a man laid up with illness suffers. He who knows this wins the supreme world. Verily, this is the supreme austerity when they carry a dead person into the forest. He who knows this wins the supreme world. Verily, this is the supreme austerity when they lay a dead person on the fire. He who knows this wins the supreme world. V. 13- i. Brhad-aranyaka Upamsad 297 laid up with illness: vyathitah, jvaradi-parigrhitas san. $. Suffering is to be endured. We do not condemn it, anindato ’visidatah. sa esa ca tena vijnana-tapasa dagdha-kilbisah. 5. Retirement to the forest from the village is also an austerity, gramad aranya-gamanam paramarii tapa iti hi prasiddham. S. Twelfth Brahmana 1. annam brahma ity eka ahuh, tan na tatha, puyati va annam rte pranat; prano brahma ity eka ahuh, tan na tatha, susyati vai prana rte’nnat, ete ha tv eva devate, ekadhabhuyam bhutva, paramatam gacchatah tadd ha smaha pratrdah pitaram, kim svid evaivarh viduse sadhu kuryam, kim evasma asadhu kuryam iti. sa ha smaha panina: ma pratrda, kas tv enayor ekadha bhuyam bhutva paramatam gacchatiti. tasma u haitad uvaca; vi, iti; annam, vai vi; anne himani sarvani bhutani vistdni; ram iti, prano vai ram, prane himani sarvani bhutani ramante; sarvani ha va asmin bhutani visanti, sarvani bhutani ramante, ya evarh veda. 1. 'Brahman is food’ say some. This is not so, for, verily, food becomes putrid without life. ‘Life is Brahman’ say some. This is not so, for life dries up without food. But these two deities when they become united attain their highest state. So Pratrda said to his father: ‘What good, indeed, can I do to one who knows this, or what evil, indeed, can I do to him?’ The father said to him with (a gesture of) his hand, ‘Oh, no, Pratrda, who attains the highest state (merely) by entering into unity with these two?’ Then he said to him this. ‘This is vi. Food is vi, for all these beings rest in food. This is ram. The vital breath is ram, for all these beings delight in life. Verily, indeed, all beings enter into him, all beings delight in him who knows this.’ The mutual dependence of life and matter, prana and anna, is brought out. Thirteenth Brahmana MEDITATION ON LIFE-BREATH 1. uktham. prano va uktham, prano hidarh sarvam utthapayati. uddhasmad uktha-vid viras tisthati, ukthasya sdyujyarh salokatarh jayati, ya evarh veda. 298 The Principal Upanisads V. 13. 4. 1. The uktha. The life breath, verily, is the uktha for it is the life breath that raises up all this. From him there rises up a son who knows the uktha. He who knows this wins union with and abode in the same world as the uktha. uktha: a hymn of praise, sastram. S. One should meditate on the life-breath as the uktha. For uktha as the principal part of the maha-vrata sacrifice, see Aitareya Aranyaka II. 1. 2 and K.U. III. 3. No man without life ever rises: na hy apranah kascid uttisthati. £. 2. yajuh. prd.no vai yajuh, prane himani sarvani bhutani yujyante; yujyante hasmai sarvani bhutani sraisthyaya. yajusah sayujyam salokatam jayati, ya evarh veda. 2. The Yajus : The life-breath, verily, is the yajus for in life-breath are all beings here united. United, indeed, are all beings for (securing) his eminence. He who knows this wins union with and abode in the same world as the Yajus. One should meditate on the life-breath as the yajus. It is the name of one of the Vedas, but here is used for the principle of union. No one without life has the strength to unite with another: na hy asati prane kenacit kasyacid yoga- samar thy am. S. 3. sama: prano vai sama, prane himani sarvani bhiitani samyahci; samyahci hasmai sarvani bhutani sraisthyaya kalpante. samnah sayujyam salokatam. jayati, ya evarh veda. 3. The Saman: The life-breath, verily, is the saman for in life do all these beings meet. All beings here m$et for securing his eminence. He who knows this wins union with and abode in the same world as the Saman. kalpante: samarthyante. S. 4. ksatram: prano vai ksatram. prano hi vai ksatram; trayate hainam pranah ksanitoh. pra ksatram atram apnoti. ksatrasya sayujyam salokatam jayati, ya evarh veda. 4. The Ksatra: The life-breath, verily, is the rule, for verily, life-breath is rule. The life-breath protects one from being hurt. He attains a rule that needs no protection. He who knows this wins union with and abode in the same world as the Ksatra. ksanitoh: Life protects the body from wounds. It has the property of self-repair, sastr adi-hirhsitdt punar marhsenapurayati yasmat. A ksatram atram: V ksatramatram, obtains identity with the ksatra or becomes the life-breath, prano bhavati. £. V. 14. 3- Brhad-dranyaka Upanisad 299 Fourteenth Brdhmana THE SACRED GAYATRl PRAYER 1. bhumir antariksam dyauh ity astav aksarani; astdksaram ha va ekarh gdyatryai padam, etad u haivasya etat, sa yavad esu trisu lokesu, tavaddha jayati, yo’sya etad evam padam veda. 1. The earth, the sky and heaven (make) eight syllables. Of eight syllables, verily, is one foot (line) of the Gdyatri. This (one foot) of it is that. He who knows the foot of the Gdyatri to be such wins as far as the three worlds extend. The Gdyatri (or Savitri ) is a sacred verse of the R.V. It reads: — tat savitur varenyam, bhargo devasya dhimahi, dhiyo yo nah praco- dayat: ‘We meditate on the adorable glory of the radiant sun; may he inspire our intelligence, ’ III. 57. 10. There is a metre called Gdyatri which has three feet of eight syllables each. The Gdyatri verse is in this metre. 2. rco yajumsi samani, ity astav aksarani; astdksaram ha va ekam gayatrai padam. etad u haivasya etat. sa yavatiyam trayi vidya, tavad ha jayati. yo’sya etad evam padam veda. 2. Rea h (verses) Yajumsi (sacrificial formulas) Samani (chants) (make) eight syllables. Of eight syllables, verily, is one foot of the Gdyatri. This (one foot of it) is that (series). He who knows the foot of the Gdyatri to be such wins as far as this threefold knowledge extends. The three Vedas constitute the second foot of the Gdyatri. 3. prano’pano vyanah, ity astav aksarani; astdksaram ha va ekam gayatrai padam. etad u haivasya etat. sa yavad idam prani, tavad ha jayati, yo’sya etad evam padam, veda. athasya etad eva turiyam darsatam padam paroraja ya esa tapati; yad vai catur- tham tat turiyam; darsatam padam iti, dadrsa iva hy esah; paroraja iti, sarvam u hy evaisa raja upari upari tapati. evam haiva sriyd, yasasa tapati, yo’sya etad evam padam veda. 3. Prana (in-breath), apdna (out-breath), vyana (diffused breath) (make) eight syllables. Of eight syllables, verily, is one foot of the Gdyatri. This (one foot of it) is that series. He who knows the foot of the Gdyatri to be such wins as far as his breathing extends. Of this (the Gdyatri) this, indeed, is the fourth, the visible foot, above the dark skies (the sun) who glows yonder. This fourth is the same as the turiya. It is called the visible foot because it has come into sight as it were. 300 The Principal Upanisads V. 14. 5. He is called above the dark skies, because he glows yonder far higher and higher than everything dark. He who knows that foot of it to be such, he glows with prosperity and fame. darsatam: visible, dadrsa iva, drsyata iva. 4. saisa gayatry etasmims turiye darsate pade parorajasi pratisthita, tad vai tat satye pratisthitam; caksur vai satyam, caksur hi vai satyam; tasmad yad idanim dvau vivadamanav eyatam aham adarsam, aham asrausam iti. ya evarh bruyat; aham adarsam iti, tasma eva sraddadhyama. tad vai tat satyam bale pratisthitam; prd.no vai balam; tat prane pratisthitam; tasmad ahuh: balam satyad ogiya iti. evarh vesa gayatry adhyatmam. pratisthita sa haisd gayams tatre; prana vai gayah; tat pranams tatre; tad yad gayams tatre, tasmad gayatri nama. sa yam evamurn savitrim anvaha, esaiva sa. sa yasma anvaha, tasya pranams tray ate. 4. That Gayatri rests on that fourth, the visible foot, above the dark skies. That again rests on truth. Verily, truth is sight; for, verily, truth is sight. Therefore, if now, the two persons come disputing, one saying, ‘I saw,’ and the other ‘I heard,’ we should trust the one who says, ‘I saw.’ Verily, that truth rests on strength. Life-breath, verily, is strength. Truth rests on life- breath. Therefore they say that strength is more powerful than truth. Thus is that Gayatri based with regard to the self. The Gayatri protects the gay as ; the gay as are the life-breaths and it protects the life-breaths. Now because it protects the life- breath, therefore it is called the Gayatri. That Savitri verse which (the teacher) teaches, it is just this. And whomsoever he teaches, it protects his life-breaths. The three-footed Gayatri consisting of the gross and the subtle worlds, rests with its three feet on the sun : yatha murtamurtatmakarh jagat tri padd gayatri dditye pratisthita. ogiyah: ojiyah, more powerful, ojastaram. gayah: life-breaths, prandh. or the organs such as that of speech which produce sound: gayantiti gayah vag upalaksitas caksur-adayah. A. gaya-tranat gayatri. 5. tarn haitam eke savitrim anustubham anvahuh: vag anustup; etad vacam anubruma iti. na tatha kuryat. gayatrim eva savitrim anubriiyat. yadi ha va apy evam-vid bahv iva pratigrhnati , na haiva- tad gayatry a ekarn cana padam prati. 5. Some teach (to the pupil) this Savitri verse as an anustubh V. 14. 7- Brhad-aranyaka Upanisad 301 metre (saying) that speech is anustubh and that we impart (teach) that speech to him. One should not do like that. One should teach the Savitrl which is the Gayatri. Verily, if one who knows thus receive very much (as gifts) that is not at all equal to a single foot of the Gayatri. There is no such thing as too much for him for he is identified with the universe: na hi tasya sarvatmano bahu-namasti kirn cit. S. 6. sa ya imams trln lokan purnan pratigrhnlyat, so’sya etat prathamam padam apnuyat; atha yavatlyam trayl vidya, yas tavat pratigrhnlyat, so’sya etad dvitlyam padam apnuyat; atha yavad idam prani, yas tavat pratigrhnlyat, - so’sya etat trtlyam padam apnuyat, athasya etad eva turlyarh darsatarh padam, paroraja ya esa tapati, naiva kenacanapyam; kuta u etavat pratigrhnlyat. 6. If one receives these three worlds full (of wealth) he would accept the first foot of it (the Gayatri). If he receives as much as in this threefold knowledge (of the Vedas) he would receive the second foot of it. If he receives as much as there is breathing here, he would receive the third foot of it. But that fourth, the visible foot, above the dark skies, who glows yonder is not attainable by anyone whatsoever. How could anyone receive such (a gift) ? The purport is that the Gayatri should be meditated upon in its entire form, tasrndd gayatry ervam-prakaropasyety arthah. S. 7. tasya upasthanam: gayatri, asy eka-padl dvi-padl tri-padl catus-pady a-pad asi, na hi padyase. namas te turlyaya darsataya padaya parorajase; asdv ado ma prapad iti; yam dvisyat, asav asmai kamo ma samrddhlti va; na haivasmai sa kamah sam- rddhyate yasma evam upatisthate; aham adah prapam iti va. 7. The salutation of it: O Gayatri, you are one-footed, two- footed, three-footed, four-footed. You are footless for you do not go about. Salutation to you, the fourth, the visible foot, above the dark skies. May he not attain this (may the enemy never attain his object). (Should the knower of the Gayatri) bear hatred towards anyone (he should) either (use this verse) ‘may his wish not prosper.’ Indeed that wish is not prospered for him in regard to whom one salutes thus or ‘may I attain that (cherished wish) of his.’ upasthana: salutation, upetya sthanam;namas-karanam. S, going near 302 The Principal Upanisads V. 15. 1. and staying or saluting. The act of approaching the gods with a request. The request may be imprecatory against another or auspicious for oneself, dvi-vidham upasthanam, abhicarikam, abhyu- dayikam ca. A. footless: in his own unconditioned form, atah param-parena niru- padhikena svenatmana padasi . S. 8. etadd ha vai taj janako vaideho budilam asvatarasvim uvaca: yan nu ho tad gdyatrl-vid abruthah, atha katham hastl bhuto vahasiti. mukharh hy asydh, samrat, na vidam cakara, iti hovaca; tasyd agnir eva mukham: yadi ha va api bahu ivagnau abhyadadhati, sctrvam eva tat samdahati; evarh haivaivam-vid yady api bahv iva papam kurute, sarvarn eva tat sampsaya suddhah puto’jaro’mrtah sambhavati. 8. On this point, verily, Janaka (King) of Videha said to Budila Asvatarasvi: ‘Ho, how is it that you who spoke of yourself as the knower of Gayatri, have come to be an elephant and are carrying?’ ‘Because, Your Majesty, I did not know its mouth,’ said he. Fire is, indeed, its mouth. Verily, indeed, even if they lay a large quantity of fuel on the fire it burns it all. Even so, (though) one who knows this commits very much evil, burns it all and becomes clean and pure, ageless and immortal. ‘Why then being a fool like an elephant dost thou carry (the burden of sin of accepting gifts)?’ Madhva. Fifteenth Brahmana PRAYER TO ADITYA BY A DYING PERSON 1. hiranmayena patrena satyasyapihitam mukham: tat tvam, pusan, apavrnu, satya-dharmaya drstaye. 1. The face of truth is covered with a golden disc. Unveil it, O Pusan, so that I who love the truth may see it. See Maitri VI. 35. apihitam: hidden, for no one whose mind is not concentrated can see it, a-samahita-cetasam ad^syatvat. S. ‘Verily, thou art a god that hidest thyself.’ Isaiah. XLV. 15. mukham: face, essential nature; mukha-sadxsam mana ity arthah. Kuranarayana. Pusan: the sun, the god of light, who is the protector of the world: V. 15- 3- Brhad-aranyaka Upanisad 303 jagatah posanat piisd ravih. S. asrita-posana-svabhdva , whose nature is the protection of those who seek refuge in him. Vedanta Desika. apavrnu: remove the cause of obstruction to the vision, darsana- pratibandha-karanam apanayet. §. Reality, Heraclitus observed, likes to hide. Fragment 123. Being remains essentially concealed and hidden. It is the primary mystery. We are said to behold the truth when the real stands naked before us. When we break down the surface of appearances, reality is uncovered. satya-dharmaya : to me who have been worshipping truth or who have been practising virtue as enjoined. $. to me whose principle is truth. The connection of truth with liberation is traditional in Indian thought. The many, if it is divorced from the one, becomes the obscuring veil of the one. We must get rid of the opposition of the one and the many, look upon the one as the manifold one which is itself the expression of the Absolute One. 2. pusann, ekarse, yama, siirya, praja-patya, vyuha rasmin samuha-tejah yat te rupam kalyanatamam, tat te pasyami yo sav asau purusas, so’ham asmi. 2. O Pusan, the sole seer, 0 Controller, 0 Sun, offspring of Praja-pati, spread forth your rays and gather up your radiant light that I may behold you of loveliest form. Whosoever is that person (yonder), that also am I. ekarsih: One who travels alone, eka eva rsati gacchati ity ekarsih. S. The sun moves alone, siirya ekaki carati. Taittiriya Samhita VII. 4. 18. 1. yama: the controller, sarvasya samyamanad yamah. S. rupam kalyanatamam : of loveliest form. St. John of the Cross. ‘The soul prays to see the Face of God, which is the essential com¬ munication of His Divinity to the soul, without any intervening medium, by a certain knowledge thereof in divinity.’ Dom Cuthbert Butler: Western Mysticism (1922), p. 72. so'ham asmi: refers to a form of worship in which the worshipper contemplates the immanent God as one with himself. He who dwells in the Sun is one with the light in one’s deepest nature. In these verses, the seeker wishes to have God-realization, a direct perception of the Reality. ‘Like as a hart desireth the water-brooks, so longest my soul after thee, O God.’ Psalm XLI. 3. vdyur anilam amrtam athedam bhasmantam sariram: aum krato smara, krtarn smara, krato smara, krtarn smara. 3. May this life enter into the immortal breath; then may this body end in ashes. 0 Intelligence, remember, remember 304 The Principal Upanisads V. 15. 4. what has been done. Remember, O Intelligence, what has been done. Remember. amrtam anilam: immortal breath. Now that I am dying, may my life ( vayu ) abandoning its bodily adjunct enter the immortal breath. B.U. III. 2. 13. R.V. X. 16. 3. Satapatha Brahmana X. 3. 3. 8. Aitareya Brahmana II. 6. According to his physician Eustochius, the last words of Plotinus which he heard were: ‘I was waiting for you, before the divine principle in me departs to unite itself with the divine in the universe.’ krato: O Intelligence — the Intelligence has purposes and plans: samkalpatmaka: Cp. ‘ Now verily, a person consists of purpose.’ kratu-maya. C.U. III. 14. 1. At the hour of death, we have to remem¬ ber our past and also meditate on the Supreme. krtam: what has been done; may mean the perfected. ‘Remember perfection.’ kratu: is also sacrifice. The Supreme is the lord of sacrifice. By meditating on the Supreme who is the lord of sacrifice, by surrendering to Him, we pray for the revelation of His Supreme presence: kraturupinam bhagavantam jhana-yajha-gocaram abhimukhi kurvann tad-anugraham ydcate: Vedanta Desika. 4. ague nay a supatha, raye asman; visvani, deva, vayundni vidvan ; yuyodhy asmaj juharanam eno: bhiiyisthdm te nama-uktirh vidhema. 4. 0 Agni (Fire), lead us, along the auspicious path to prosperity, 0 God, who knowest all our deeds. Take away from us deceitful sin. We shall offer many prayers unto thee. See R.V. I. 189. 1. who knowest all our deeds: It is an expression of humility born of the sense that we are always in God’s presence, that all our thoughts and actions are open to His sight. He is at all times present with us. take away from us deceitful sin: It is an imploring or supplication concerning sins. God is a searcher not of words but of hearts. VI. I. 4. Brhad-aranyaka Upanisad 305 CHAPTER VI First Brahmana THE SIX BODILY FUNCTIONS AND THE IMPORTANCE OF LIFE-BREATH I. yo ha vai jyestham ca srestham ca veda, jyesthas ca iresthas ca svanam bhavati, prano vai jyesthas ca, sresthas ca, jyesthas ca Sresthas ca svanam bhavati; api cayesam bubhusati, ya evam veda. 1. Verily, he who knows the oldest and the greatest becomes the oldest and the greatest of his own people. Life-breath is, indeed, the oldest and the greatest. He who knows this becomes the oldest and the greatest of his own people as well as of those of whom he wishes so to become. See C.U. V. 1; K.U. III. 3; Prasna II. 3. Oldest and greatest are the attributes of priority in age and excellence. The oldest is not necessarily the greatest. The vital force is, however, the first in time as well as in importance. 2. yo ha vai vasistham veda, vasi$thah svanam bhavati. vag vai vasi?tha. vasisthah svanam bhavati. api cayesam bubhusati ya evam veda. 2. Verily, he who knows the most excellent becomes the most excellent of his own people. Speech is, indeed, the most excellent. He who knows this becomes the most excellent of his own people as well as of those of whom he wishes so to become. vasistha: literally, that which helps one to dwell or covers one splendidly. S. atisayena vasumattvam vasisthatvam. R. 3. yo ha vai pratistham veda, pratitisthati same, pratitisthati durge; cak$ur vai pratistha; caksusa hi same ca durge ca prati¬ tisthati. pratitisthati same, pratitisthati durge, ya evam veda. 3. Verily, he who knows the firm basis has a firm basis on even ground, has a firm basis on uneven ground. The eye, indeed, is the firm basis for with the eye one has a firm basis on even and on uneven ground. He who knows this has a firm basis on even ground, has a firm basis on uneven ground. 4. yo ha vai sampadam veda, sam hasmai padyate, yam kamarh kamayate; srotram vai sampat; srotre htme sarve veda abhisam- pannah. sam hasmai padyate, yam kamarh kamayate, ya evam veda. VI. I. 8. 306 The Principal Upanisads 4. Verily, he who knows prosperity, for him, indeed is attained whatever desire he desires. The ear, indeed, is pros¬ perity for in the ear are all these Vedas attained. For him who knows this, whatever desire he desires is attained. Only he who has the organ of hearing can study the Vedas. 5. yo ha va ayatanam, veda, ayatanam, svanam, bhavati, ayatanam, jananam. mano va ayatanam, ayatanam svanam bhavati, ayatanam jananam, ya evam veda. 5. Verily, he who knows the abode becomes the abode of his own people as well as of (other) people. The mind, indeed, is the abode. He who knows this becomes the abode of his own people as well as of (other) people. 6. yo ha vai prajatim veda, prajayate ha prajaya pasubhih. reto vai prajatih, prajayate ha prajaya pasubhih, ya evam veda. 6. Verily, he who knows procreation procreates himself with offspring and cattle. Semen, verily, is procreation. He who knows this, procreates himself with progeny and cattle. By semen is meant the organ of generation ; retasa prajananen- driyam upalaksyate. S. 7. te heme pranah, aham sreyase vivadamanah brahma jagmuh; tadd hocuh; ko no vasistha iti. tadd hovaca, yasmin va utkranta idarn sartram papiyo manyate, sa vo vasistha iti. 7. These vital breaths, disputing among themselves about their self-superiority went to Brahma and said, ‘Which of us is the most excellent?’ He then said, that one of you is the most excellent after whose departure this body is thought to be worse off. vasistha: V, srestha. 8. vag ghoccakrama: sa samvatsaram prosya, agatya, uvaca. katham asakata mad rtejivitum iti; te hocuh; yatha kalah avadanto vaca, pranantah pranena, pasyantas caksusa, srnvantah srotrena, vidvdmso manasa, prajayamana retasa, evam ajivismeti. pravivesa ha vak . 8. (The organ of) speech departed and having remained absent for a year came back and said, ‘How have you been able to live without me?’ They said, ‘As the dumb, not speaking with speech but breathing with the breath, seeing with the eye, hearing with the ear, knowing with the mind, procreating with the semen. Thus have we lived.’ Then speech entered in. VI. i. 12. Brhad-aranyaka Upanisad 307 9. caksur hoccakrama. tat samvatsaram prosya, agatya, uvaca katham asakata mad rte jlvitum iti. te hocuh yathandhah, apasyan- tas caksusa, pranantah pranena, vadanto vaca, srnvantah srotrena, vidvamso manasa, prajayamana retasa, evam ajlvismeti. pravi¬ vesa ha caksuty. 9. The eye departed and having remained absent for a year came back and said, ‘How have you been able to live without me?’ They said: ‘As the blind not seeing with the eye, but breathing with the breath, speaking with the speech, hearing with the ear, knowing with the mind, procreating with the semen. Thus have we lived.’ Then the eye entered in. 10. srotram hoccakrama. tat samvatsaram prosya, agatya, uvaca, katham asakata mad rte jlvitum iti. te hocuh; yatha badhirah asrnvantah srotrena, pranantah pranena, vadanto vaca, pasyantai caksusa, vidvamso manasa, prajayamana retasa, evam ajxvismeti. pravivesa ha srotram. 10. The ear departed and having remained absent for a year came back and said, ‘How have you been able to live without me?’ They said, ‘As the deaf not hearing with the ear, but breathing with the breath, speaking with the speech, seeing with the eye, knowing with the mind, procreating with semen. Thus have we lived.’ Then the ear entered in. 11. mano hoccakrama. tat samvatsaraxh prosya, agatya, uvaca, katham asakata mad rte jlvitum iti. te hocuh. yatha mugdhah avidvamso manasa, pranantah pranena, vadanto vaca, pasyantah caksusa, srnvantah srotrena, prajayamana retasa, evam ajlvismeti. pravivesa ha manah. 11. The mind departed and having remained absent for a year came back and said: ‘How have you been able to live without me?’ They said, ‘As the stupid not knowing with the mind but breathing with the breath, speaking with the speech, seeing with the eye, hearing with the ear, procreating with the semen. Thus have we lived. Then the mind entered in. 12. reto hoccakrama. tat samvatsaram prosya, agatya, uvaca: katham asakata mad rte jlvitum iti. te hocuh, yatha kllbah, aprajayamana retasa, pranantah pranena, vadanto vaca, pasya- ntas caksusa, srnvantah srotrena, vidvamso manasa, evam ajlvi$meti pravivesa ha retah. 12. Then semen (the organ of generation) departed and having remained absent for a year came back and said: ‘How 308 The Principal Upanisads VI. I. 14. have you been able to live without me?' They said, ‘As the impotent not procreating with semen, but breathing with the breath, speaking with the speech, seeing with the eye, hearing with the ear, knowing with the mind. Thus have we lived.’ Then the semen entered in. 13. atha ha prana utkramisyan, yatha maha-su-hayah saindha- vah padvisa-sahkhun samvrhet, evam haiveman pranan sarhva- varha. te hocuh: ma bhagavah utkramih, na vai saksyamas tvad rte jivitum iti, tasyo me balirh kuruteti, tatheti. 13. Then as the life breath was about to depart, even as a large fine horse of the Sindhu land might pull up the pegs to which his feet are tied, even so did it pull up those vital breaths together. They said: ‘Venerable Sir, do not go out, verily, we shall not be able to live without you.’ ‘If I am such make me an offering.’ ‘So be it.’ saindhavah: sindhu-desa-prabhavah. R. to which his feet are tied: pada-bandhana-sahkhun. R. 14. sa ha vag uvaca: yad va aharh vasisthasmi, tvam tad vasistho’siti. yad va aham pratisthasmi, tvam tat pratistho ’si ti caksuh. yad va aham sampad asmi, tvam tat sampad asi, iti srotram. yad va aham ayatanam asmi, tvam, tad ayatanam asi, iti manah; yad va aham prajatir asmi, tvam, tat prajatir asi, iti retah. tasyo me kirn annam, kirk vasa iti. yad idam kirn ca, a svabhyah, a krimibhyah, a kita-patahgebhyah, tat te annam; apo vasa iti. na ha va asyan annam, jagdham bhavati, nanannam pratigrhitam, ya evam etad anasyannam veda. tad vidvamsah srotriya asisyanta dcamanti, asitvacamanti, etam eva tad anam anagnam kurvanto manyante. 14. Speech said, ‘Verily, that in which I am most excellent in that are you the most excellent.’ ‘Verily that in which I am a firm basis in that are you a firm basis,’ said the eye. ‘Verily, that in which I am prosperity; in that are you prosperity,’ said the ear. ‘Verily, that in which I am an abode, in that are you an abode,’ said the mind. ‘Verily, that in which I am pro¬ creation, in that are you procreation,’ said the semen. ‘If such I am, what is my food, what my dwelling?’ ‘Whatever there is here, even unto dogs, worms, insects and birds, that is your food; water is your dwelling. He who knows that as the food of breath, by him nothing is eaten that is not food, nothing is received that is not food.’ Therefore wise men who are versed VI. 2. 2. Brhad-aranyaka Upanisad 309 in the Vedas when they are about to eat, take a sip (of water); after they have eaten they take a sip. So indeed, they think they make that breath not naked (they remove its nakedness). my excellence is yours: mama vasisthatvam tvad-adhlnam. even unto dogs: whatever is food for the dogs, etc., is food for you. yat him cit pranibhir adyamanam annam, tat sarvam tavannam. S. Second Brahmana LIFE AFTER DEATH 1. svetaketur ha va aruneyah pahcalanam parisadam ajagama. sa ajagama jaivalim pravahanam paricdrayamanam. tam udiksya, abhyuvada, kumdra iti. sa, bhoh, iti pratisusrava anusisto nv asi pitreti, aum iti hovdca. 1. Verily, ^vetaketu Aruneya went up to an assembly of the Pancalas. He went up to Pravahana Jaivali who was having his servants wait on him. Seeing him, he addressed him, ‘Young man.' He answered, ‘Sir.’ Then (the King said) ‘Have you been taught by your father?’ ‘Yes,’ he said. See C.U. V. 3. 10. 2. vettha yathemah prajah prayatyo vipratipadyante, iti. na iti hovdca. vettho yathemam lokam punar apadyante, iti. na iti haivovaca. vettho yathasau loka evam bahubhih punah punah prayadbhir na sampuryate iti. na iti haivovaca. vettho yatithyam ahutyam hutayam apah purusa-vaco bhutva samutthaya vadanti, iti. na iti haivovaca. vettho deva-yanusya va pathah pratipadam pitr-yanasya va, yat krtva deva-yanam va panthanam pratipa- dyante pitr-yanam va. api hi na rser vacah srutam. dve srti asrnavam pitrnam aham devanam uta martydnam; tabhyam idam visvam ejat sameti yad antara pitaram mata- ram ca. iti. naham ata ekam cana veda, iti hovdca. 2. ‘Do you know how people here on departing (from this life) separate in different-directions?’ ‘No,’ said he. ‘Do you know how they come back again into this world?’ ‘No,’ said he. ‘Do you know why the yonder world is not filled up with the many who, again and again, go there?’ ‘No,’ said he. ‘Do you know in which oblation that is offered the water becomes the voice 310 The Principal Upanisads VI. 2. 4. of a person, rises up and speaks?’ ‘No,’ said he. 'Do you know the means of access to the path leading to the gods or of the one leading to the fathers ? i.e. by doing what the people go to the path of the gods or the path of the fathers? For we have heard even the saying of the seer: I have heard of two paths for men, the one that leads to fathers and the one that leads to the gods. By these two all that lives moves on, whatever there is between father (heaven) and mother (earth).’ ‘Not a single one of them do I know,’ said he. srtl: gatl. visvam: all, samastam. S. This (earth) is the mother and that (heaven) is the father iyam vai mata asau pita : Satapatha Brahmana XIII. 2. 9. 7; Taittirlya Brahmana III. 8. 9. 1. Heaven and earth are the two halves of the shell of the universe, dyava-pythivyav anda-kapdle. A 3. athainam vasatyopamantrayarh cakre. anadrtya vasatirh kumarah pradudrava. sa ajagama pitaram, tarn hovaca. iti vava kila no bhavan puranusistan avocad iti; katham sumedha, iti. pahca ma prasnan rajanya-bandhur apraksit; tato naikaht cana vedeti: katame ta iti. ima iti ha pratikany udajahara. 3. Then he (the King) gave him an invitation to stay. Disregarding the invitation to stay the young man ran off. He went to his father. To him he said, ‘Verily, you have, before, spoken of me as well instructed.’ ‘What then, wise one?’ (said the father). ‘Five questions, that fellow of the princely class asked me. Not a single one of them do I know.’ ‘What are these (questions) ?’ ‘These,’ and he repeated the topics. 4. sa hovaca: tatha nas tvam, tata, janitha, yatha yad ahaht kirn ca veda sarvarn ahath tat tubhyam avocam. prchi tu tatra pratitya, brahmacaryarh vatsyava iti. bhavan eva gacchatu iti. sa ajagama gautamo yatra pravahanasya jaivaler asa. tasma asanam ahrtya udakam aharayam cakara; atha hasma arghyam cakara; tarn hovaca, varam bhagavate gautamaya dadma iti. 4. He (the father) said: ‘My child, you should know me as such, that whatsoever I myself know, all that I have told you. But come, let us go there and live as students of sacred know¬ ledge.' ‘You may go, sir,’ said the son. Then Gautama went forth to where (the place) Pravahana Jaivali was. (The King) brought him a seat and had water brought for him. He gave him a respectful welcome. Then he said to him. ‘A boon we offer to the revered Gautama.’ VI. 2. 8. Brhad-aranyaka Upanisad 31 1 5. sa hovaca: pratijhato ma esa varah; yam tu kumarasyante vacam abhasathah, tarn me bruhiti. 5. Then he said: ‘You have promised me this boon. Please tell me the speech you uttered in the presence of the young man.’ 6. sa hovava: daivesu vai, gautama, tad varesu; manusanam bruhiti. 6. He (the King) said, ‘Verily, Gautama, that is among divine boons. Please state some human boon.’ 7. sa hovaca: vijhayate ha asti hiranyasyapdttam, go-asvanam daslnam pravaranam paridhanasya; ma no bhavan bahor anan- tasydparyantasydbhyavaddnyo bhud iti. sa vai, gautama, tlrthenec- chasa iti. upaimy aham bhavantam. iti vaca ha smaiva purva upayanti. sa hopayana-klrtyovdsa. 7. Then he said: ‘It is well known that I have abundance of gold, of cows and horses, maid servants, retinue and apparel. Be not ungenerous towards me, sir, in regard to that which is the abundant, the infinite, the unlimited.’ ‘Then, verily, O Gautama, you should seek it in the usual form.’ ‘I come to you, sir, as a pupil.’ With this declaration, verily, indeed, the ancients approached as pupils. So with the announcement of coming as a pupil he remained. pravaranam: retinue, parivaranam. S. tirthena: in the usual prescribed form, nyayena sastr a-vihitena . Tlrtha is a place of pilgrimage generally on the bank of a sacred stream or near a holy spring. It is derived from the root, ‘to cross over.’ Those who cross over the stream wash their sins and become purified. According to the tradition, seekers belonging to higher castes have become pupils to teachers of a lower caste, by living with them. It is not necessary for them to touch the feet of the teacher or serve them. A simple declaration will do. 8. sa hovaca: tatha nas tvam, gautama, maparadhas tava ca pitamahah yatha, iyam vidyetah purvarh na kasmirhi cana brahmana uvasa; tarn tv aham tubhyam vaksyami. ko hi tvaivam bruvantam arhati pratydkhyatum iti. 8. Then he (the King) said: ‘Please do not be offended with us even as your paternal grandfathers did not (with ours). This knowledge has never hitherto dwelt with any Brahmana whatsoever. But I shall teach it to you, for who can refuse you when you speak like this.’ 312 VI. 2. 12. The Principal Upanisads g. asau vai loko agnih, gautama. tasyaditya eva samit, rasmayo dhumah, ahar arcih, diso’hgarah, avantaradiso visphulihgah; tasminn etasminn agnau devah sraddham juhvati; tasya ahutyai somo raja sambhavati. g. ‘Yonder world, Gautama, is (sacrificial) fire. The sun itself is its fuel, the rays its smoke; the day the flame, the quarters the coals, the intermediate quarters the sparks. In this fire the gods offer faith. Out of that offering King Soma arises. yonder world: heaven, dyu-loka. the fuel: because of kindling, samindhanat. S. Heaven is illumined by the sun. king: of the manes and brahmanas: pitfnam brahmananam ca. S. io. parjanyo va agnih gautama. tasya samvatsara eva samit, abhrani dhumah, vidyud arcih, asanir ahgdrdh, hradunayo visphulihgah, tasminn etasminn agnau devah somarn rajanarh juhvati; tasya ahutyai vrstih sambhavati. 10. ‘Parjanya (the god of rain), Gautama, is fire. The year itself is its fuel, the clouds its smoke, the lightning the flame, the thunder-bolt the coals, the thundering the sparks. In this fire the gods offer the king Soma. Out of that offering rain arises. parjanya: rain god vrsti-pr avartako devah. R. the clouds its smoke: A quotes Kalidasa’s Meghaduta. asti khalv abhranahi dhuma-prabhavatve gatha, dhuma-jyotis-salila-marutdrh sannipatah kva meghah. 11. ayam vai loko’gnih, gautama. tasya prthivy eva samit, agnir dhumah, ratrir arcih, candrama ahgdrdh, naksatrdni visphulihgah; tasminn etasminn agnau deva vrstirh juhvati; tasya ahutyd annam sambhavati. 11. ‘This world, verily, Gautama, is fire. The earth itself is its fuel, fire the smoke, night the flame, the moon the coals, the stars the sparks. In this fire the gods offer rain. Out of that offering food arises.- this world: the abode where all creatures are born, experience the results of their past work, which consists of action, its factors and its results, prani-janmopabhogasrayah kriya-kdraka-phala-visistah. A 12. puruso va agnih, gautama. tasya vyattam eva samit, prano dhumah, vag arcih, caksur ahgdrdh, srotram visphulihgah, tasminn etasminn agnail deva annam juhvati, tasya ahutyai retah sambhavati. VI. 2. 15. Brhad-aranyaka Upanisad 313 12. ‘The person (man) verily, Gautama, is fire. The open mouth itself is its fuel, vital breath the smokes, speech the flame, the eye the coals, the ear the sparks. In this fire the gods offer food. Out of that offering semen arises. open mouth: vivrtarh mukham. S. 13. yosa va agnih, gautama. tasya upastha eva samit, lomani dhumah, yonir arcih, yad antah karoti te’hgarah, abhinanda visphulingah; tasminn etasminn agnau deva veto juhvati, tasya ahutyai purusah sambhavati. sa jivati yavaj jivati. atha yada mriyate. 13. ‘The woman, verily, Gautama, is fire. The sexual organ itself is its fuel; the hairs the smoke, the vulva the flame, when one inserts, the coals ; the pleasurable feelings the sparks ; In this fire the gods offer semen. Out of this offering a person arises. He lives as long as he lives. Then when he dies, Sexual intercourse is treated as a kind of soma sacrifice, where the household fire is identified with the wife. The sacrificial fire is the divine womb into which one pours ( sihcati ) himself and from which a solar rebirth ensues. inserts: antah-karanam, maithuna-vyaparah. S. The question about the number of offerings before water rises up possessed of a human voice and speaks is answered. 14. athainam agnaye haranti. tasyagnir evagnir bhavati, samit samit, dhumo dhumah, arcir arcih, ahgara ahgarah, visphulihga visphulingah. tasminn etasminn agnau devah purusam juhvati; tasya ahutyai puruso bhasvara-varnah sambhavati. 14. ‘They carry him to (be offered in) fire. His fire itself becomes the fire, fuel the fuel, smoke the smoke, flame the flame, coals the coals, sparks the sparks. In this fire the gods offer a person. Out of this offering the person, having the colour of light, arises. bhasvara-varnah: having the colour of light, radiant, exceedingly bright, having been purified by the rites performed from conception to cremation : atisaya-diptiman nisekadibhir antyahuty antyaih karmabhis sarhskrtatvat. $. 15. te ya evam etad viduh, ye cami aranye sraddham satyam updsate, te’rcir abhisambhavanti, arciso’hah, ahna apuryama- na-paksam, apuryamana-paksdd ydn san masan udahh aditya eti, masebhyo deva-lokam, deva-lokdd adityam, ddityad vaidyutam; tan vaidyutdn puruso manasa etya brahma-lokdn gamayati, te 314 The Principal Upanisads VI. 2. 16. tesu brahma-lokesu parah paravato vasanti. tesam na punar avrttih. 15. ‘Those who know this as such and those too who meditate with faith in the forest on the truth, pass into the light, from the light into the day, from the day into the half-month of the waxing moon, from the half-month of the waxing moon into the six months during which the sun travels northward, from these months into the world of the gods, from the world of the gods into the sun, from the sun into the lightning (fire). Then a person consisting (born) of mind goes to those regions of lightning and leads them to the worlds of Brahma. In those worlds of Brahma they live for long periods. Of these there is no return. who with faith meditate on the truth: sraddha-yuktas santah. S. manasah : consisting (born) of mind. A person living in the world of Brahma sent forth, created by Brahma, by the mind, brahma- loka-vasi puruso brahmana manasa srstah. Parah: exalted, niratisayanandaisvarya-salinah. R. Paravato: V paravanto. R. 16. atha ye yajhena ddnena tapasa lokah jayanti te dhumam abhisambhavanti, dhumad ratrim, ratrer apaksiyamana-paksam, apaksiyamana-paksad yan san masan daksinaditya eti, masebhyah pitr-lokam , pitr-lokac candram, te candram prapyannam bhavanti; tarns tatra deva yatha somam rajanam apyayasva, apaksiyasveti, evam enams tatra bhaksayanti; tesam yada tat paryavaiti, athemam evakasam abhinispadyante, akasad vayum, vayor vrstim, vrsteh prthivim; te prthivhn prapyannam bhavanti; te punah purusagnau huyante, tato yosagnau jayante. lokan pratyu- tthayinas ta evam evanuparivartante. atha ya etau panthanau na viduh, te kitah, patahgah, yad idam dandasukam. 16. ‘But those who by sacrificial offerings, charity and austerity conquer the worlds, they pass into the smoke (of the cremation fire), from the smoke into the night, from the night into the half-month of the waning moon, from the half¬ month of the waning moon into the six months during which the sun travels southward, from these months into the world of the fathers, from the world of the fathers into the moon. Reaching the moon they become food. There the gods, as they say to king Soma, increase, decrease, even so feed upon them there. When that passes away from them, they pass forth into this space, from space into air, from air into rain, from rain VI. 3- i • Brhad-aranyaka Upanisad 315 into the earth. Reaching the earth they become food. Again, they are offered in the fire of man. Thence they are born in the fire of woman with a view to going to other worlds. Thus do they rotate. But those who do not know these two ways, become insects, moths and whatever there is here that bites.’ This Brahmana, C.U. III. 10; K.U. I give different versions of the two ways after death, but they all agree that there is repeated return to rebirth in forms determined by the deeds of the past. This process will continue until saving knowledge is attained, which frees the soul from the necessity of rebirth. Third Brahmana THE MEANS FOR THE ATTAINMENT OF A GREAT WISH 1. sa yah kdmayeta: mahat prapnuyam iti, udagayana dpuryamana-paksasya punyahe dvadasaham upasad-vrati bhutva, audumbare karhse camase va sarvausadham phalaniti sambhrtya, parisamuhya, parilipya, agnim upasamadhaya, paristirya, avrta- jyarh sarhskrtya, pumsa naksatrena, mantharh samniya, juhoti. yavanto devas tvayi, jata-vedah, tiryahco ghnanti purusasya kaman, tebhyo’ ham bhaga-dheyam juhomi: te md trptah sarvaih kamais tarpayantu: svaha yd tirasci nipadyate aham vidharaniti tarn tva ghrtasya dharaya yaje samradhanim aham: svaha 1. Whoever may wish, ‘I would attain greatness in the northern course of the sun or on an auspicious day of the half¬ month of the waxing moon, having performed one upasad ceremony for twelve days, having collected in a dish made of the wood of the sacred fig tree or in a cup, all herbs and their fruits, having swept around, having smeared around, having built up a fire, having strewn it around, having purified the melted butter in the prescribed manner, having compounded the offering on a day presided over by a male star, makes an offering, saying: O fire (all-knower) , to all those gods under 316 The Principal Upanisads VI. 3. 3. you who spitefully slay the desires of a person, I offer them a share. Let them, being satisfied satisfy me with all desires: Hail. To that deity who turns out spiteful under your protec¬ tion, saying I support all, I offer this stream of melted butter: Hail. greatness: mahattvam. $. all herbs and their fruits: sarvausadha-phala-visistam. S. all-knowing: jatarh jatarh vetti va jate jate vidyata iti. 2. jyesthaya svaha, sresthaya svaha, ity agnau hutva, manthe sarhsravam avanayati. pranaya svaha, vasisthayai svaha, ity agnau hutva manthe sarhsravam avanayati. vace svaha, pratisthayai svaha, ity agnau hutva manthe sarhsravam avanayati. caksuse svaha, sampade svaha, ity agnau hutva manthe sarhs- ravam avanayati. srotraya svaha, ayatanaya svaha, ity agnau hutva manthe sarhs¬ ravam avanayati. manase svaha, prajatyai svaha, ity, agnau hutva manthe sarhs¬ ravam avanayati retase svaha ity agnau hutva manthe sarhsravam avanayati. 2. ‘To the oldest, hail; to the greatest, hail’: (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the vital breath, hail; to the richest, hail’: saying this, he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To speech, hail; to the firm basis, hail: (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the eye, hail; to prosperity, hail’ : (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the ear, hail; to the abode, hail’ : (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the mind, hail ; to procreation, hail’ : (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the semen, hail’ : (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. 3. agnaye svaha, ity agnau hutva manthe sarhsravam avanayati. somaya svaha, ity agnau hutva manthe sarhsravam avanayati. bhuh svaha ity agnau hutva manthe sarhsravam avanayati. bhuvah svaha ity agnau hutva manthe sarhsravam avanayati. svah svaha ity, agnau hutva manthe sarhsravam VI. 3- 4 Brhad-aranyaka Upanisad 317 avanayati. bhur bhuvah svah svaha ity, agnau hutva manthe samsravam avanayati. brahmane svaha ity, agnau hutva manthe samsravam avanayati. ksatraya svaha, ity, agnau hutva manthe samsravam avanayati. bhutaya, svaha ity, agnau hutva manthe samsravam avanayati. bhavisyate svaha ity, agnau hutva manthe samsravam avanayati. visvaya svaha ity agnau hutva manthe samsravam avanayati. sarvaya svaha, ity, agnau hutva manthe samsravam avanayati. prajapataye svaha, ity, agnau hutva manthe samsravam avanayati. 3. ‘To fire, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the moon, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the earth, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the atmosphere, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the sky (heaven) hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the earth, atmosphere and sky, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the Brahmanahood, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the ksatrahood, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the past, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the future, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To the universe, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. ‘To all (things), hail,’ (saying this) he offers an oblation in the fire and pours the re¬ mainder in the mixed potion. ‘To Praja-pati, hail,’ (saying this) he offers an oblation in the fire and pours the remainder in the mixed potion. 4. athainam abhimrsati, bhramad asi, jvalad asi, purnam asi, prastabdham asi, eka-sabham asi, hihkrtam asi, hihkriyamanam asi, udgitham asi, udgiyamanam asi sravitam asi, pratyasravitam asi, ardre samdiptam asi, vibhur asi, prabhur asi, annam asi, jyotir asi, nidhanam asi, samvargo’ siti. 4. Then he touches it (the mixed potion) saying: ‘you are the moving (as breath), you are the burning (as fire), you are 318 The Principal Upanisads VI. 3. 6. the full (as the sky), you are the steadfast (as the sky), you are the one resort (as the earth), you are the sound hih that is made (at the beginning of the sacrifice by the prastotr). You are the making of the sound hih. You are the loud chant (sung by the udgdtr at the beginning of the sacrifice). You are the chanting. You are recited (by the adhvaryu) and are recited back (by the agnidhra). You are the glowing in the moist (cloud). You are the pervading, you are the ruler. You are food (as the moon). You are light (as fire). You are the end. You are that in which all things merge.’ prastabdham: steadfast, niskampam : still. A. ardre: in the cloud, meghodare. A. nidhanam: end, layah. A. 5. athainam udyacchati: iimariisi, amarn hi te mahi, sa hi rdjesano' dhipatih, sa mam rdjesano’ dhipatim karotv iti. 5. Then he raises it (saying), ‘You know all. We too are aware of your greatness. He is, indeed, the King, the Ruler, the Highest Lord. May he make me the king, the ruler and the highest lord.’ See C.U. V. 2. 6. amarhsi: You know all, tvarh sarvam vijanasi. A. he: the vital breath, prano rajadi-gunah. A. 6. athainam acamati: tat savitur varenyam: madhu vata rtayate, madhu ksaranti sindhavah, madhvir nah santv osadhih; bhiih svaha; bhargo devasya dhimahi; madhu naktam utosasah, madhumat pdrthivam rajah, madhu dyaur astu nah pita; bhuvah svaha; dhiyo yo nah pracodayat: madhumdn no vanaspatih, madhuman astu suryah, madhvir gavo bhavantu nah, svah svaheti. sarvam ca savitrim anvaha, sarvas ca madhumatih aham evedam sarvam bhuyasam, bhur bhuvah svah svaheti, antata acamya, pani praksalya, jaghanenagnim prdk-sirdh samvisati: pratar adityam upatisthate: disam eka-pundarikam asi, aham manusyanam eka-pundarikam bhuyasam iti. yathetam etya, jaghanenagnim asino vamsam japati. 6. Then he sips it (saying) ‘On that adorable light: The winds blow sweetly for the righteous, the rivers pour forth honey. May the herbs be sweet unto us. To earth, hail. Let us meditate on the divine glory: May the night and the day be sweet. May the dust of the earth be sweet. May heaven, our father, be sweet to us. To the atmosphere, hail. May he inspire VI. 3- io. Brhad-aranyaka Upanisad 319 (illumine) our understanding: May the tree be sweet unto us. May the sun be sweet, may the cows be filled with sweetness for us. To the heaven, hail. He repeats the whole Savitrl hymn and all the verses about the honey (saying), May I indeed be all this, hail to the earth, atmosphere and heaven. Having thus sipped all, having washed his hands, he lies down behind the fire with his head towards the east. In the morning he worships the sun (saying) of the quarters (of heaven), ‘you are the one lotus flower. May I become the one lotus flower among men.’ Then he goes back the same way (by which he came), sits behind the fire (on the altar) and recites the (genealogical) line (of teachers). See R.V. III. 62. 10; I. 90. 6-8. varenyam: adorable, varaniyam. A. naktarn: ratrih. A. utosasah: divasah. A. 7. tarn haitam uddalaka arunir vajasaneyaya yajhavalkya- yantevasina uktvovaca; api ya enam suske sthanau nisincet, jayeran sakhah, praroheyuh palasaniti. 7. Then Uddalaka Aruni told this to his pupil, Vajasaneya Yajnavalkya and said, ‘If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth.’ leaves: patrani. R. 8. etam u haiva vajasaneyo ydjhavalkyo madhukaya paihgya- yantevasina uktvovaca, api ya enam suske sthanau nisincet jayeran sakhah praroheyuh palasaniti. 8. Then Vajasaneya Yajnavalkya told this to his pupil Madhuka, the. son of Paingi and said: 'If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth.’ 9. etam u haiva madhukah paihgyas culaya bhdgavittaye ’ntevasina uktvovaca, api ya enam suske sthanau nisincet jayeran sakhah, praroheyuh palasaniti. 9. Then Madhuka Paiiigya told this to his pupil Cula Bhaga- vitti and said: ‘If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth.’ 10 etam u haiva culo bhagavittir janakaya ayasthuna- ydntevasina uktvovaca, api ya enam suske sthanau nisincet jayeran sakhah praroheyuh palasaniti. 320 The Principal Upanisads VI. 3. 13. 10. Then Cula Bhagavitti told this to his pupil Janaki Ayasthuna and said: ‘If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth.’ 11. etam u haiva janakir ayasthunah satyakamaya jabala yantevasina uktvovaca, api ya enam suske sthanau nisihcet, jayeran sakhah, praroheyuh paldsaniti. 11. Then Janaki Ayasthuna told this to his pupil Satyakama Jabala and said: ‘If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth.’ 12. etam u haiva satyakamo j abalo’ ntevasibhy a uktvovaca, api ya enam, suske sthanau nisihcet, jayeran sakhah praroheyuh paldsaniti. tam etam, naputraya vanante’ vasine va bruyat. 12. Then Satyakama Jabala told this to his pupils and said: ‘If one should sprinkle this even on a dry stump, branches would grow and leaves spring forth. One should not tell this to one who is not a son or to one who is not a pupil.’ For a similar prohibition about teaching sacred knowledge, see S.U. VI. 22; Maitri VI. 29. §. mentions that the two, the son and the pupil are declared to be eligible to receive sacred knowledge. They are chosen out of the six qualified learners, vidyadhigame sat tlrthani. A. mentions the six, a pupil, a knower of the Vedas, an intelligent person, one who pays, a dear son and one who exchanges another branch of learning, sisyah srotriyo medhavl dhanadayl priyah putro vidyaya vidya-dateti sat tlrthani. 13. catur audumbaro bhavati; audumbarah sruvah, audum- baras camasah, audumbara idhmah ,audumbary a upamanthanyaw, dasa gramydni dhanyani bhavanti: vrihi yavas tila-masa anu- priyamgavo godhumas ca masuras ca khalvas ca khalakhulas ca; tan pistan dadhini madhuni ghfta upasihcati, ajyasya juhoti. 13. Fourfold is the wood of the sacred fig tree (four things are made of it) ; the spoon is of the wood of the sacred fig tree, the bowl is of the wood of the sacred fig tree, the fuel is of the wood of the sacred fig tree and the two churning rods are of the wood of the sacred fig tree. There are ten cultivated grains (used), viz. rice and barley, sesasum and beans, millet, and panic seeds, wheat, lentils, pulse and vetches. They should be ground and soaked in curds, honey and clarified butter. And (he) offers melted butter as an oblation. VI. 4* 3- Brhad-aranyaka Upanisad 321 Fourth Brahmana PROCREATION CEREMONIES I. esarh vai bhutanam prthivi rasah, prthivya apah, apam osadhayah, osadhmam puspani, puspanam phalani, phalanam purusah, purusasya retah. 1. The earth, verily, is the essence of all these beings; of earth (the essence is) water; of water (the essence is) plants; of plants (the essence is) flowers; of flowers (the essence is) fruits ; of fruits (the essence is) the man ; of man (the essence is) semen. The ceremony for obtaining a son of right qualities is given here. 2. sa ha praja-patir iksam cakre: hanta, asmai pratistham kalpayamti; sa striyam sasrje; tarn srstvadha updsta; tasmat striyam adha upastta, sa etam prdhcam gravanam atmana eva samudaparayat , tenainam abhyasrjat. 2. And Praja-pati thought (within himself) : ‘Come, let me make a firm basis (abode) for him.’ So he created woman. Having created her, he revered her below. So one should revere woman below. He stretched out for himself that which projects. With that he impregnated her. gravanam: a stone for pressing out soma juice: somabhisavopala-sthaniyam kathinya-samanyat prajaitanendriyam. S. 3. tasya vedir upasthah, lomani barhih, carmadhisavane, samiddho madhyatastau muskau; sa yavan ha vai vajapeyena yajamanasya loko bhavati ( tavan asyaloko bhavati),ya evarh vidvan adhopahasam carati, asam strlnam sukrtam vrhkte. atha ya idam avidvdn adhopahasam carati, asya striyah sukrtam vrhjate. 3. Her lower part is the (sacrificial) altar: (her) hairs the (sacrificial) grass, her skin the soma-press. The two labia of the vulva are the fire in the middle. Verily, as great as is the world of him who performs the Vajapeya sacrifice (so great is the world of him) who, knowing this, practises sexual inter¬ course; he turns the good deeds of the woman to himself but he, who without knowing this, practises sexual intercourse, his good deeds women turn into themselves. vedi: vedika visrama-sthanam, place of rest. muskau: vrsanau yoni-parsvayoh kathinau mamsa-khandau. A, adhopahasam: sexual intercourse, maithunam. R. 322 The Principal Upanisads VI. 4. 5. These passages indicate the intimate connection between the Atharva Veda and the Upanisads. Some practices in the latter are treated in the manner of the Atharva Veda. They include even love charms to compel a woman to yield her love, charms to prevent conception or bring it about when desired. Even here the knowledge motive is dominant. The sexual act is explained as a kind of ritual performance, the elements of which are identified with the parts of the woman’s body. We are told that if a man practises sex intercourse with the know¬ ledge of this, he gains a world as great as he who sacrifices with the Vajapeya rite and takes to himself the merit of the women; but if he practises it without this knowledge, women take to them¬ selves his merit. 4. etadd ha sma vai tad vidvan uddalaka drunir aha; etadd ha sma vai tad vidvan nako maudgalya aha; etadd ha sma vai tad vidvan kumara-harita aha; bahavo marya brahmanayana nirin- driya visukrto’ smal lokat prayanti; ya idam avidvamso’ dhopa- hasam carantiti, bahu vd idam suptasya vd jagrato vd retah skandati. 4. This, verily, is what Uddalaka Aruni knew when he said : this, verily, is what Naka Maudgalya knew when he said; this, verily, is what Kumara-harita knew when he said: many mortal men, Brahmanas by descent, go forth from this world impotent and devoid of merit, namely, those who practise sexual intercourse without knowing this. If even this much semen is spilled of one asleep or of one awake, maryah: mortal men, marana-dharmino manusyah. S. brahmanayanah: brahmanah ayanam yesdrh. R. nirindriyah: impotent, nirvlryah jhana-karma-bala-hinah. R. 5. tad abhimrset, anu vd mantrayeta: yan me’dya retah prihivim askantsit, yad osadhxr apy asarat, yad apah, idam aharn tad reta adade, punar mam aitu indriyam, punas tejah, punar bhagah. punar agnir dhisnyah yathasthanam kalpantam ity andmikdhgustabhydm dddya, antarena stanau vd bhruvau vd nimrjyat. 5. Then he should touch it or (without touching) recite: ‘Whatever semen of mine has spilt on earth, whatever has flowed to the plants, whatever to water, I reclaim this very semen, let vigour come to me again, let lustre (come to me) again; let glow (come to me) again. Let the fire and the altars VI. 4- 9- Brhad-aranyaka Upanisad 323 be found again in their usual place ; (having said this) he should take it with his ring finger and thumb and rub it between his breasts or his eyebrows. 6. atha yady udaka atmanam pasyet, tad abhimantrayeta: mayi teja indriyam yaso dravinam sukrtam iti-srir ha va esd strinam yan malodvasah. tasman malodvasasam yasasvinim abhikramyopamantrayeta. 6. Now if one should see himself (his reflection) in water he should recite (the following) hymn. In me (may the gods bestow) lustre, vigour, fame, wealth and merit. This, verily, is loveliness among women, when she has removed her soiled clothes. Therefore when she has removed her soiled clothes and is lovely, he should approach and speak to her. 7. sa ced asmai na dadyat, kamam enam avakrinlyat; sa ced asmai naiva dadyat, kamam enam yastya va panina vopahat- yatikramet, indriyena te yasasa yasa adade, ity ayasa eva bhavati. 7. If she does not grant him his desire, he should buy her (with presents). If she still does not grant him his desire he should beat her with a stick or his hand and overcome her (saying) with (manly) power and glory, ‘I take away your glory.' Thus she becomes devoid of glory. buy her: abharanadina vasl-kuryat. R. 8. sa ced asmai dadyat: indriyena te yasasa yasa adadhdmi iti; yasasvinav eva bhavatah. 8. If she grants (his desire), he says, 'With power and glory,’ ‘I give you glory.’ Thus the two become glorious. 9. sa yam icchet, kamayeta meti, tasyam artham nisthaya, mukhena mukham samdhaya, upastham asya abhimrsya, japet: ahgad ahgat sambhavasi, hrdayad adhijayase sa tvam anga-kasayo si; digdha-viddham iva madaya imam amum mayi iti. 9. If one desires a woman (with the thought) may she enjoy love with me, after inserting the member in her, joining mouth to mouth and stroking her lower part, he should recite, ‘You that have come from every limb, who have sprung from the heart, you are the essence of the limbs. Distract this woman here in me, as if pierced by a poisoned arrow.’ artham: member prajananendriyam. 8. kasayah: essence, rasah. A. 324 The Principal Upanisads VI. 4. 12. 10. atha yam icchet: na garbharh dadhiteti, tasyam artharn nisthaya, mukhena mukham sarndhaya abhiprdnyapanyat, indri- yena te retasa reta adada iti; areta eva bhavati. 10. Now the woman whom one desires (with the thought) ‘may she not conceive/ after inserting the member in her, joining mouth to mouth, he should first inhale and then exhale and say, ‘with power, with semen I reclaim the semen from you.' Thus she comes to be without semen (seed). Apparently, birth control is not a modern device. 11. atha yam icchet; garbharh dadhiteti, tasyam artharn nisthaya, mukhena mukham sarndhaya apanyabhipranyat; indri- yena te retasa reta adadhami, ity, garbhiny eva bhavati. 11. Now the woman whom one desires (with the thought) ‘may she conceive'; after inserting the member in her, joining mouth to mouth he should first exhale and then inhale and say ‘with power, with semen I deposit semen in you.’ Thus she becomes pregnant. 12. atha yasya jayayai jar ah syat, tarn ced dvisyat, amapatre ’ gnim upasamadhaya , pratilomam sarabarhis tirtva, tasminn etah sarabhrstih pratilomdh sarpisaktd juhuyat; mama samiddhe ’hausih, pranapanau na adadeasav iti. mama samiddhe’ hausih, putra-pasums ta adadeasav iti. mama samiddhe’ hausih ista- sukrte ta adade, asav iti. mama samiddhe’ hausih asd-parakasau ta adade asav iti. sa va esa nirindriyo visukrto’ smal lokat praiti, yam evam-vid brahmanah sapati. tasmat evam-vit srotriyasya darena nopahasam icchet, uta hy evam-vit paro bhavati. 12. If a man’s wife has a lover and he hate him (wishes to injure him), let him put fire in an unbaked earthen vessel, spread out a layer of reed arrows in an inverse order, and let him offer (in sacrifice) in inverse order these reed arrows soaked in clarified butter, (saying) ‘You have sacrificed in my fire, I take away your in-breath and out-breath, you so and so. You have sacrificed in my fire, I take away your sons and cattle, you so and so. You have sacrificed in my fire. I take away your sacrifices and meritorious deeds, you so and so. You have sacrificed in my fire. I take away your hope and expectation, you so and so. Verily, he departs from this world impotent and devoid of merit, he whom a Brahmana who knows this curses. Therefore one should not wish to play with the wife of one who is learned in the Vedas, who knows this, for indeed he who knows this becomes preeminent. VI. 4- 15- Brhad-aranyaka Upanisad 325 See Katha I. 8; Satapatha Brahmana I. 6. 1. 18; Paraskara Gyhya Sutra I. 11. 6. Spells and incantations were familiar practices in the age when the Upanisad was composed. 13. atha yasya jay dm artavam vindet, try aham kariise na pibet ahata-vasah; nainam vrsalah na vrsaly upahanyat, trira- tranta aplutya vrihin avaghatayet. 13. Now, when the monthly sickness comes upon one's wife, for three days she should not drink from a bronze cup nor put on fresh clothes. Neither a low-caste man nor a low-caste woman should touch her. At the end of three nights after bathing she should be made to pound rice. Sometimes it is interpreted karhsena pibet ; she should drink from a bronze cup. aplutya: after bathing, snatva. S. The rice is intended for the sthali-paka ceremony. After three nights she should bathe, put on new clothes and prepare the rice for the ceremony. 14. sa ya icchet, putro me suklo jayeta, vedam anubruvita, sarvam ayur iyad iti, ksiraudanam pacayitva sarpismantam asniyatam; isvarau janayita vai. 14. If one wishes that his son should be born of a fair com¬ plexion, that he should study the Veda, that he should attain a full term of life, they should have rice cooked with milk and eat it with clarified butter, then they should be able to beget (him) . isvarau: should be able to, samarthau. R. 15. atha ya icchet, putro me kapilah pihgalo jayeta, dvau vedav anubruvita, sarvam ayur iyad iti, dadhy-odanam pacayitva sarpismantam asniyatam; isvarau janayita vai. 15. Now if one wishes that his son should be born of a tawny or brown complexion, that he should study the two Vedas, that he should attain a full term of life, they should have rice cooked in curds and eat it with clarified butter, then they should be able to beget (him). 16. atha ya icchet, putro me syamo lohitdkso jayeta, trin vedan anubruvita, sarvam ayur iyad iti, udodanam pacayitva, sarpismantam asniyatam; isvarau janayita vai. 16. Now if one wishes that his son should be born of a dark complexion with red eyes, that he should study the three Vedas, that he should attain a full term of life, they should have rice 326 The Principal Upanisads VI. 4. 19. cooked in water and eat it with clarified butter, then they should be able to beget (him). 17. atha ya icchet, duhita me pandita jayeta, sarvam ayur iyad iti, tilodanam pacayitva sarpismantam asniyatam, isvarau janayita vai. 17. Now if one wishes that his daughter should be bom, who is learned, that she should attain a full term of life, they should have rice cooked with sesamum and eat it with clarified butter, then they should be able to beget (her). While the Upanisad seems to grant the privilege of learning and scholarship to women, S points out that this learning is limited to domestic affairs: duhituh pandityam grha-tantra-visayam eva, vede’ nadhikarat. S. The other commentators follow 5 whose view conflicts with ancient beliefs and practices. 18. atha ya icchet putro me pandito vigitah, samitim-gamah, susrusitam vacant bhasita jayeta, sarvan vedan anubruvita, sarvam ayur iyad iti, mamsodanam pacayitva sarpismantam asniyatam; isvarau janayita vai, auksnena varsabhena vd. 18. Now if one wishes that a son, learned, famous, a fre¬ quenter of assemblies, a speaker of delightful words, that he should study all the Vedas, that he should attain a full term of life, they should have rice cooked with meat and eat it with clarified butter, then they should be able to beget (such a son) — either veal or beef. vigitah: famous, vividham gitah, prakhyatah. 5. susrusitam: delightful, srotum istdm, ramaniyam. S. veal or beef: uksa, secana-samarthah puhgavah, rsabhah tato py adhikavaydh. §. Evidently meat was permitted on certain occasions. A points out that this permission was due to local conditions, desa-visesapeksaya kala-visesapeksaya vd mams a-niy amah. Prenatal conditioning of the child’s character is advised. 19. athabhipratar eva sthdli-pdkavrtdjyarh cestitva, sthali- pakasyopaghatam juhoti : agnaye svdha, anumataye svaha, dev ay a savitre satya-prasavaya svaha, iti; hutva uddhrtya prasnati, prasyetarasyah prayacchati; praksalya pdni, udapatram purayitvd tenainam trir abhyuksati; uttisthdto visvdvaso, anyam iccha prapurvyam, sam jayam patya saha, iti. VI. 4- 2i. Brhad-aranyaka Upanisad 327 19. Now, toward morning, after having prepared clarified butter according to the mode of the sthali-paka he takes of the sthali-paka and makes an offering (saying), to fire, hail, to Anumati, hail, to the radiant sun, the creator of truth, hail. After having made the offering, he takes up (the remnants of the cooked food) and eats. Having eaten he offers (the rest) to the other (his wife). After having washed his hands and filled the water vessel, he sprinkles her thrice with it (water) (saying), 'Get up from here, Visvavasu; seek another young woman, a wife with her husband.’ sthali-paka: literally, a pot of cooked food. avrtd: according to the mode, vidhina . anumati: the feminine personification of divine favour. See R.V. X. 59. 6; X. 167. 3. visvavasu: gandharva. A. God of love. See R.V. X. 25. 22. prapurvydm: young girl, tarunim. A. 20. athaindm abhipadyate: amo’ham asmi, sd tvam; sa tvam asi, amo’ham; samaham asmi, rk vam; dyaur aham, prthivi tvam; tav ehi samrabhavahai, saha reto dadhavahai pumse putraya vittaye iti. 20. Then he embraces her, (saying), ‘I am the vital breath and you are speech ; you are speech and I am the vital breath. I am the Saman and you are the Rg. I am the heaven and you are the earth. Come, let us strive together, let us mix semen that we may have a male child.’ abhipadyate : embraces, abhipattih alihganam. A. amah: vital breath, prana. A. Saman rests on Rg. while it is chanted, rg-adhdram hi sama giyate. A. samrabhavahai: let us strive together, udyamam karavavahai. A. 21. athasya uru vihapayati: vijihitham dyavaprthivi, iti tasyam artham nisthaya, mukhena mukham samdhaya, trir enam anulomam anumarsti: visnur yonim kalpayatu, tvasta rupdni pimsatu asihcatu praja-patih, dhata garbham dadhatu te: garbhctm dhehi, sinivali; garbham dhehi, prthustuke, garbham te asvinau devau adhattam puskara-srajau. 21. Then he spreads apart her thighs, (saying) ‘Spread your- 328 The Principal Upanisads VI. 4. 22. selves apart, Heaven and Earth. After having inserted the member in her, after having joined mouth to mouth, he strokes her three times as the hair lies, (saying), ‘Let Visnu make the womb prepared. Let Tvastr shape the (various) forms. Let Praja-pati pour in. Let Dhatr place the germ (the seed) for you. O Sinivali, give the seed; give the seed, O broad-tressed dame. Let the two Asvins crowned with lotus wreaths place the seed.’ anulomam: as the hair lies, murdhanam arabhya padantam. kalpayatu: make prepared, putrotpatti-samartham karotu. A. sinivali: the deity delightful to see: darsanarha devatd. A. ‘When the human father thus emits him as seed into the womb, it is really the sun that emits him as seed into the womb . . . thence is he born, after that seed, that breath.’ Jaiminiya-Upanisad- Brahmana III. 10. 4. see also Pancavimsa Brahmana XVI. 14. 5. In Buddhist canonical literature three things are said to be necessary for conception, the union of father and mother, the mother’s period and the presence of the gandharva : Majjhima Nikaya. 1. 265-266; see also Pancavimsa Brahmana IX. 3. 1. The gandharva corresponds to the divine nature which is the primary cause of generation, while the parents are only the concomitant causes. See Philo: Heres. 115. For Aristotle, ‘Man and the Sun generate man.’ Physics II. 2. Rumi says: ‘When the time comes for the embryo to receive the vital spirit, at that time the sun becomes its helper. This embryo is brought into movement by the sun, for the sun is quickly endowing it with spirit. From the other stars this embryo received only an impression, until the sun shone upon it. By which way did it become connected in the womb with the beauteous sun? By the hidden way that is remote from our sense-perception.' Mathnawi I. 3775- 3779. In a very real sense, the commandment is significant, ‘Call no man your father on earth; for one is your Father, which is in heaven.’ John VI. 6. 3. 22. hiranmayi arani yabhyam nirmanthatam asvinau; tarn te garbham havamahe dasame masi sutaye: yathagni-garbha prthivi, yatha dyaur indrena garbhini vayur disam yatha garbhah, evam garbham dadhami te asav iti. 22. ‘The (two) Asvins twirl forth a flame with the (two) attrition sticks of gold. It is such a germ that we beg of you to be brought forth in the tenth month. As the earth contains the germ of fire and as the heaven is pregnant with the storm, as the air is the germ of quarters, even so I place a germ in you, so and so.’ VI. 4- 24. Brhad-aranyaka Upanisad 329 See R.V. X. 184. also Atharva Veda V. 25. 3; V. 25. 5. asav: tasyah. patyur vd nirdesah. A. patninama grhniydt. ante bhartasav aham iti svatmano nama gyhndti, bharyaya vd. R. 23. sosyantim adbhir abhyuksati; yatha vayuh puskarinim samihgayati sarvatah eva te garbha ejatu sahavaitu jarayuna: indrasyayam vrajah krtah sargalah saparisrayah, tam, indra, nirjahi garbhena sdvaram saheti. 23. When she is about to bring forth he sprinkles her with water (saying) : ‘Even as the wind agitates a lotus pond on every side, even so let your foetus stir and come out along with its chorion. This Indra’s fold has been made with a covering enclosed around. O Indra, cause him to come forth the after¬ birth along with babe. See R.V. V. 78. 7-8. Pdraskara Grhya Sutra I. 16 ff. This hymn is uttered for successful parturition, prasava-kale sukha-prasavanartham. s. jarayuna: with its chorion, garbha-vestana-mamsa-khandena. A. come out: nirgacchatu. A. 24. jate’gnim upasamadhaya, anka adhaya kamse prsad-ajyam sarhniya, prsad-djyasyopaghatam juhoti; asmin sahasram pusyasam edhamanah sve grhe asyopasandyam ma chaitsit prajaya ca pasubhis ca, svdha: mayi pranams tvayi manasa juhomi, svaha: yat karmanatyanricam, yad vd nyunam ihakaram, agnistat svistakrd vidvan, svistam suhutam karotu nah: svaha. 24. When (the son is) born, after having prepared the fire, after having taken (the baby) in his lap and having put curds and clarified butter in a bronze cup, he makes an oblation again and again with those curds and clarified butter (saying), ‘May I increase in this (son) and nourish a thousand in my home. May fortune never depart from his line with offspring and cattle. Hail. I offer to you mentally the vital forces that are in me. Whatever in my work I have done too much or whatever I have done here too little, let Agni the all-knowing, the bene¬ ficent, make it fit and good for us. Hail. See Asvalayana Grhya Sutra I. 13 ff: Pdraskara Grhya Sutra I. 11 ff. ; Sahkhayana Grhya Sutra I. 19 ff. prsad-djyam: curds and clarified butter mixed, ghrta-misram dadhi prsad-ajyam ity ucyate. A. pusyasam: aneka-manusya-posako bhuyasam. A. 330 The Principal Upanisads VI. 4. 28. 25. athasya daksinarh karnam abhinidhaya; vag vag iti trih. atha dadhi madhu ghrtarh sarhnlya anantarhitena jata-upena prasayati; bhus te dadhami, bhuvas te dadhami, svas te dadhami bhur bhuvah svah sarvarh tvayi dadhamiti. 25. Then putting his mouth near the child’s right ear, he says thrice, ‘speech,’ ‘speech.’ Then mixing curds, honey and clarified butter he feeds him out of a spoon of gold which is not placed within (the mouth) saying, ‘I place in you the earth, I place in you the atmosphere, I place in you the heaven. I place in you everything, earth, atmosphere and heaven.’ jata-rupena: hiranyena. §. 26. athasya nama karoti: vedo’ slti; tad asya tad guhyam eva nama bhavati. 26. Then he gives him a name (saying), ‘You are Veda.’ So this becomes his secret name. For a description of the two ceremonies, ayusya-karman and medha-janana, see, Paraskara Grhya Sutra I, 16. 3; I. 17. 1-4; Asva- Idyana Grhya Sutra I. 15. 1-8, Sahkhayana Grhya Sutra ; I. 24; Gobhila Grhya Sutra II. 8. 14-17; Manu II. 30-33. 27. athainam matre pradaya stanam prayacchati; yas te stanah sasayo yo mayobhuh, yo ratnadha vasuvid yah sudatraht yena visva pusyasi varyani, sarasvati, tam iha dhatave kah. 27. Then he presents him to the mother and gives him her breast saying: ‘Your breast which is unfailing and refreshing, wealthy, abundant, generous with which you nourish all worthy beings, Sarasvati, give it here (to my wife for my baby) to suck from.’ See R.V. I. 164. 49. sasayah: unfailing, sayah phalam, tena saha vartamanah. A. 28 athasya mataram abhimantrayate: ilasi maitravaruni; vlre viram ajljanat, sa tvarh vlravatl bhava, yasman vlravato karat, iti. tarn va etam ahuh; atipita batabhuh, atipitamaho batabhuh. paramarh bata kastham prapat, sriya yasasa brahma-varcasena, ya evarh vido brahmanasya putro jayata iti. 28. Then he addresses the mother (of the baby): ‘You are Ila, descended from Mitra and Varuna. Being a heroine, yoifi have brought forth a hero. You who have given us a hero for a VI. 5- i. Brhad-aranyaka Upanisad 331 son, be you the mother of (many) heroes.’ Of such a son they say, ‘You have gone beyond your father; you have gone beyond your grandfather.' Verily, he has reached the highest point in prosperity, fame and radiance of spirit, who is bom as the son of a Brahmana who knows this. Ila: A identifies Ila with Arundhati, the wife of Vasistha, the son of Mitra and Varuna: mitra-varundhhydm sambhuto maitra-varunah, vasisthah, tasya bharyd maitravaruni, sd carundhati. ila: adorable, stutyabhogyasi. A. viravati: bahu-putra bhava. A. 1 nre: may be taken either in vocative or locative, mayi nimitta bhute. brahmavarcasa : radiance of spirit shining in the face. No contempt for the body is indicated. Porphyry’s statement of his master: ‘Plotinus, the philosopher of our time was like one ashamed of being in a body,’ will not get the support of the Upanisads. Fifth Brahmana THE SUCCESSION OF TEACHERS AND PUPILS 1. atha vamsah: pautimasi-putrah katyayani-putrat, katyayani- putro gautami-putrat, gautami-putro bharadvaji-putrat, bhara- dvaji-putrah pdrasari-putrat, parasari-putra aupasvasti-putrdt aupasvasti-putrah parasari-putrat, parasari-putrah katyayani-pu- trat, katyayani-putrah kausiki-putrat, kausiki-putra alambi- putrac ca vaiyaghrapadi-putrac ca, vaiyaghrapadi-putrah. kanvi- putrac ca kapi-putrac ca, kapi-putrah. 1. Now the line of teachers. The son of PautimasI (received this teaching) from the son of Katyayani ; the son of Katyayani from the son of Gautami, the son of Gautami from the son of Bharadvaji, the son of Bharadvaji from the son of Parasarl, the son of Parasarl from the son of Aupasvasti, the son of Aupasvasti from the son of Para£ari, the son of Parasari from the son of Katyayani, the son of Katyayani from the son of Kausiki, the son of Kausiki from the son of Alambi and the son of Vaiyaghrapadi, the son of Vaiyaghrapadi from the son of Kanvi and the son of Kapi, the son of KapI — S says that the teachers are named after their mothers because the mother holds the important place in the training of children. siri-pradhanyat gunavan putro bhavatiti hi prastutam; atah strivi- sesenaiva putra-viiesanad acarya-parampard kirtyate. 332 The Principal Upanisads VI. 5. 3. 2. atreyx-putrdt, atreyx-putro gautamx-putrat, gautami-putro bhdradvajx-putrat , bharadvajx-putrah parasari-putrdt, parasarx- putro vatsx-putrat, vatsx-putrah pdrdsarx-putrdt,pdrdsarx-putro var- karunx-putrat, varkaruni-putro varkarunx-putrat, varkarunx-putra drtabhagx-putrat, drtabhagx-putrah sauhgx-putrat, sauhgx-putrah sahkrtx-putrat , sahkrtx-putra dlambayanx-putrdt, alambayanx- putra alambx-putrat, alambx-putro jayantx-putrat, jayantx-putro mdndukayanx-putrdt, mdndukdyani-putro mandukx-putrdt, man- dukx-putrah sandilx-putrdt, sandili-putro rdthitan-putrdt, rathi- tari-putro bhaluki-putrat, bhaluki-putrah krauhciki-putrabhyam, krauhcikx-putrau vaidabhrtx-pulrat, vaidabhrtx-putrah karsakeyx- putrat, karsakeyx-putrah pracxnayogx-putrat, pracxnayogx-putrah sanjxvx-pulrdt, sahjxvx-putrah prasm-putrad dsurivasinah, prdsnx-putra asurayanat, asurayana asureh, asurih — 2. from the son of Atreyi, the son of Atreyi from the son of Gautaml, the son of Gautami from the son of Bharadvaji, the son of Bharadvaji from the son of Parasarl, the son of Parasari from the son of Vatsi, the son of Vatsi from the son of Parasari, the son of Parasari from the son of Varkaruni, the son of Varkaruni from the son of Varkaruni, the son of Varkaruni from the son of ArtabhagI, the son of Artabhagi from the son of £aungi, the son of £_aungi from the son of Sankrti, the son of Sankrti from the son of Alambayani, the son of Alam- bayani from the son of Alambi, the son of Alambi from the son of Jayanti, the son of Jayanti from the son of Mandukayani, the son of Mandukayani from the son of Manduki, the son of Manduki from the son of £andili, the son of Sandili from the son of Rathitari, the son of Rathitari from the son of Bhaluki; the son of Bhaluki from the two sons of Kraunciki, the two sons of Kraunciki from the son of Vaidabhrti, the son of Vaidabhrti from the son of Karsakeyi, the son of KarSakeyi from the son of Pracinayogi, the son of Pracinayogi from the son of Sanjivi, the son of Sanjivi from the son of Prasni, the Asurivasin, the son of Prasni from Asurayana, Asurayana from Asuri, Asuri — 3. yajhavalkyat, yajhavalkya uddalakat, udddlako’runat, aruna upaveseh, upavesih kusreh, kusrir vaja-sravasah, vaja-srava jihvavato badhyogat, jihvavan badhyogo’ sitdd varsaganat, asito varsagano haritdt kasyapat, haritah kasyapah silpat kasyapat, silpah kasyapah kasyapan naidhruveh, kasyapo naidhruvir vacah, vag ambhinyah, ambJxiny adityat, aditydnxmdni sukldni yajurhsi vajasaneyena yajhavalkyenakhydyante. VI. 5- 4- Brhad-aranyaka Upanisad 333 3. from Yajnavalkya, Yajnavalkya from Uddalaka, Udda¬ laka, from Aruna, Aruna from Upavesi, Upavesi from Kusri, Kusri from Vajasravas, Vajasravas from Jihvavant Badhyoga, Jihvavant Badhyoga from Asita Varsagana, Asita Varsagana from Harita Kasyapa, Harita Kasyapa from £ilpa Kasyapa, ^ilpa Kasyapa from Kasyapa Naidhruvi, Kasyapa Naidhruvi from Vac (speech), Vac from AmbhinI, Ambhini from Aditya (the sun). These white sacrificial formulas received from the sun are explained by Yajnavalkya of the Vajasaneyi school. suklani: white, because they are not mixed up (with Brahmanas), orderly, fresh: avydmisrd.nl brahmanena, aihavd ayatayamanlmani yajumsi, tani suklani, suddhani. 4. samanam a sanjlvl-putrat, sdhjivi-putro mandukayaneh mandukayanir mandavyat, mandavyah kautsat, kautso mahittheh, mdhitthir vdma-kaksdyandt, vama-kaksayanah vacasah rajastambayanat, yajnavaca rajastambdyanah turat kavaseyat, turah kavaseyah prajdpateh, prajapatir brahmanah, brahma svayambhu: brahmane namah. 4. It is the same up to the son of Sanjivi, the son of Sanjivi from Mandukayani, Mandukayani from Mandavya, Mandavya from Kautsa, Kautsa from Mahitthi, Mahitthi from Vamakak- sayana, Vamakaksayana from ^andilya, £andilya from Vatsya, Vatsya from Kusri, Kusri from Yajnavacas Raja- stambayana, Yajnavacas Rajastambayana from Tura Kava- seya, Tura Kavaseya from Praja-pati, Praja-pati from Brahma. Brahma is the self-existent. Adoration to Brahma. See Satapatha Brahmana X. 6. 5. 9. CHANDOGYA upanisad The Chandogya Upanisad belongs to the Sama Veda. Chandoga is the singer of the Saman.1 The Upanisad that belongs to the followers of the Sama Veda is the Chandogya Upanisad. It is a part of the Chandogya Brahmana which has ten chapters. The first two chapters of the Brahmana deal with sacrifices and other forms of worship. The other eight constitute the Chandogya Upanisad. The first and the second chapters discuss the problems of liturgy and doctrine such as the genesis and significance of Aum and the meaning and names of Saman. 1 chando sama gayati iti chandogah I. I. 2. Chdndogya Upanisad 337 CHAPTER I Section i THE SYLLABLE A UM AS THE UDGITHA i. awn ity etad aksaram udgitham upasita, aum iti hrd gdyati tasyopavyakhyanam. 1. Aum. One should meditate on this syllable, the udgitha, for one sings the loud chant beginning with aum. Of this (follows) the explanation. The syllable aum, with which every recital of the Vedic chants begins, is here represented as the symbol of the Supreme and there¬ fore the means of the meditation of the Supreme: arcadivat para- syatmanah pratikam sampadyate; evam namatvena pratlkatvena ca paramatmopasana-sadhanam srestham iti sarva-vedantesv avagatam. S. Before we attain to the supreme vision of God, the contemplative realisation, we have to resort to prayer and meditation. We may chant and sing with devout mind, with fervour of spirit, with an inmost longing for the things above, with a purity of soul. We strive to keep the soul unembarrassed and at rest from all thoughts. We direct our attention lovingly and continuously towards God. In meditation, the soul is furnished with a symbol on which we fix our gaze, on which we concentrate all our imagination and reasoning. When meditation reaches its end, when there is no dis¬ traction or disquiet, when there is calm repose, sweet tranquillity, there is the vision. Any name may raise us to perfect contemplation. We start with prayer, we pass on to meditation. When the discursive acts cease, we have contemplation. The Upanisad opens with this instruction to concentrate on the syllable aum, to draw our thoughts away from all other subjects, to develop ekagrata or one-pointedness. Symbol cannot be taken as final. It has a number of aspects. When it is transposed into the words of ordinary language it becomes dim and rigid. We then tend to confine the meaning within narrow dogmatic frames. Even though the syllable aum like all symbols covers the reality as by a veil, to those who know how to look, the veil becomes transparent. 2. esam bhutanarh prthivi rasah, prthivya apo rasah, apam osadhayo rasah, osadhmdm puruso rasah, purusasya vag rasah, vaca rg rasah, rcah sama rasah, samna udgitho rasah. 2. The essence of these beings is the earth; the essence of the earth is water. The essence of water is plants; the essence of plants is a person. The essence of a person is speech The essence of speech is the Rk (hymn). The essence of the Rk is 338 The Principal Upanisads I. 1. 9. the Saman (chant). The essence of the Saman (chant) is the udgitha. rasa: essence, literally flavour. Most of the hymns of the Sama Veda are taken from the R.V. 3. sa esa rasanam rasatamah paramah parardhyo' stamo yad udgithah. 3. That is the quintessence of the essences, the Supreme, the highest, the eighth, namely the udgitha. parardhya: highest, from para highest and ardha place. 4. katama katama rk, katamat katamat sama, katamah katama udgitha iti vimr$tam bhavati. 4. Which one is the Rk ? Which one is the Saman ? Which one is the udgitha ? This is what is (now) considered. 5. vag eva rk, pranah samomity etad aksaram udgithah, tad va etan mithunam yad vak ca pranas ca rk ca sama ca. 5. Speech, indeed, is Rk] breath is Saman, the syllable aum is the udgitha. Now, this is a pair, namely speech and breath, and also the Rk and the Saman. 6. tad etan mithunam aum ity etasminn aksare samsrjyate; yada vai mithunau samagacchata , apayato vai tav anyo’nyasya kamam. 6. This pair is joined together in the syllable aum. Verily, whenever a pair come together, they fulfil each other’s desire. 7. apayita ha vai kamanam bhavati ya etad evam vidvan aksaram udgitham upaste. 7. He, who knowing this thus, meditates on the syllable as the udgitha, becomes, verily, a fulfiller of desires. 8. tad va etad anujhaksaram, yaddhi kirn canujanaty aum ity eva tad aha; esa eva samrddhir yad anujha, samardhayita ha vai kamanam bhavati ya etad evam vidvan aksaram udgitham upaste. 8. Verily, this syllable is of assent, for whenever one assents to anything he says simply ‘aum.’ What is assent is fulfilment. He, who knowing this thus, meditates on the syllable as the udgitha, becomes, verily, a fulfiller of desires. 9. teneyam trayi vidya vartata, aum ity asravayati, aum iti samsati, aum ity udgayati, etasyaivak$arasycipacityai mahimna rasena. I. 2. i. Chandogya Upanisad 339 9. By this does the threefold knowledge proceed. Saying aum, one recites: saying aum, one orders: saying, aum, one sings aloud, in honour of that syllable, with its greatness and its essence. Threefold knowledge relates to the three orders of priests in the sacrificial rites. § thinks that the reference is to the Soma sacrifice. 10. tenobhau kuruto yaicaitad evam veda yai ca na veda: nana tu vidya cdvidya ca; yad eva vidyaya karoti baddhayo- panisada, tad eva vuyavattaram bhavatiti, khalv etasyaivaksara- syopavyakhyanam bhavati. 10. He who knows this thus, and he who knows not, both perform with it. Knowledge and ignorance, however, are different. What, indeed, one performs with knowledge, faith and meditation, that, indeed, becomes more powerful* This, verily, is the explanation of this syllable. Vidya is right knowledge, baddha is faith and upanisad is medi¬ tative insight: upanisada yogena. S. We must perform the sacrifice with knowledge and not ignorantly. We must understand what we are doing. God is the inspector of our hearts as much as the judge of our acts. Our acts must be accom¬ panied by the devotion of our minds. Section 2 LIFE (BREATH) AS THE UDGlTHA 1. devasura ha vaiyatra samyetira ubhaye praja-patyas tadd ha deva udgitham ajahrur anenaindn abhibhavisyama iti. 1. When the gods and the demons, both descendants of Praja-pati, contended with each other, the gods took hold of the udgitha, thinking, with this, we shall overcome them. See B.U. I. 3. 1. devasura: gods and demons. Since the word deva is derived from a root denoting illumination, the ‘gods’ stand for such functions of the senses as are illuminated (regulated) by scriptures, iastrodbhasita indriya-vrttayah. And ‘demons,’ opposed to the former, stand for such functions of the senses as delight in activity towards all sensual objects appertaining to them and are naturally of the nature of darkness: tama atmika indriya-vrttayah. . . . Thus in the body of all 340 The Principal Upanisads I. 2. 7. beings there is a perpetual fight between the two: sarva-pranisu prati-deharh devasura-samgramo anddi-kala-pravrtta ity abhiprdyah. 2. te ha nasikyam pranam udgitham updsamcakrire, tarn hasurah papmana vividhuh; tasmat tenobhayam jighrati surabhi ca durgandhi ca, papmana hy esa viddhah. 2. Then they meditated on the udgitha as the breath in the nose. The demons afflicted that with evil. Therefore, with it one smells both the sweet smelling and the foul smelling, for it is afflicted with evil. 3. atha ha vacam udgitham updsamcakrire, tarn hasurah, papmana vividhuh; tasmat tayobhayarh vadati satyarh canrtarh ca, papmana hy esa viddha. 3. Then they meditated on the udgitha as speech. The demons afflicted that with evil. Therefore with it one speaks both the true and the false, for it is afflicted with evil. 4. atha ha caksur udgitham updsamcakrire, taddhasurah papmana vividhuh; tasmat tenobhayam pasyati darsaniyarh cadarianiyam ca, papmana hy etad viddham. 4. .When they meditated on the udgitha as the eye, the demons afflicted that with evil. Therefore with it one sees both the sightly and the unsightly, for it is afflicted with evil. 5. atha ha srotram udgitham updsamcakrire, taddhasurah papmana vividhuh; tasmat tenobhayam srnoti sravaniyarh casravaniyarh ca, papmana hy etad viddham. 5. Then they meditated on the udgitha as the ear. The demons afflicted that with evil. Therefore with it one hears both what should be listened to and what should not be listened to, for it is afflicted with evil. 6. atha ha mana udgitham updsamcakrire, taddhasurah, papmana vividhuh, tasmat tenobhayam samkalpayate sarhkal- paniyarh casamkalpaniy am ca, papmana hy etad viddham. 6. Then they meditated on the udgitha as the mind. The demons afflicted that with evil. Therefore with it one imagines both what should be imagined and what should not be imagined, for it is afflicted with evil. 7. atha ha ya evayam mukhyah pranas tarn udgitham upasarh- cakrire, tarn hasura rtva vidadhvamsur, yathdsmdnam akhanam rtva vidhvarhseta. 7. Then they meditated on the udgitha as the breath in the I. 2. 13 Chandogya Upanisad 341 mouth. When the demons hit against it they were destroyed, just as (a ball of earth) hitting against a solid stone is destroyed. mukhya prana: breath in the mouth or the principal breath, a ball of earth : mrt-pinda. 8. evam yathasmanam akhanam rtva vidhvamsate, evam haiva sa vidhvamsate ya evamvidi paparh kamayate, yas cainam abhidasati: sa eso smakhanah. 8. Just as (a ball of earth) striking against a solid rock is destroyed, so will one be destroyed who wishes evil to one who knows this, as also one who injures him, for he is a solid rock. 9. naivaitena surabhi na durgandhi vijanaty-apahata-papma hy esa, tena yad asndti yat pibati tenetaran pranan avati, etam u evantato’vit votkramati, vyadadaty evdntata iti. 9. With this (breath) one discerns neither the sweet-smelling nor the foul smelling for this is free from evil. With this, whatever one eats or whatever one drinks, he protects the other vital breaths. And, not finding this (breath in the mouth) one finally departs; one finally leaves his mouth open. 10. tarn hahgira udgltham upasarhcakra, etam u evdhgirasam many ante’ hgandm yad rasah. 10. Ahgiras meditated on this as the udgitha. People think that it is, indeed, Ahgiras, because it is the essence of the limbs. 11. tena tarn ha brhaspatir udgltham upasarhcakra etam u eva brhaspatim many ante, vdgghi brhatl tasya esa patih. 11. Brhaspati meditated on this as the udgitha. People think that it is, indeed, Brhaspati, because speech is great and it is the lord thereof. 12. tena tam hayasya udgltham upasarhcakra, etam u evdyasyam manyanta asyad yat ay ate. 12. Ayasya meditated on this as the udgitha. People think that it is, indeed, Ayasya, because it comes from the mouth. 13. tena tam ha bako dalbhyo viddmcakara, sa ha naimislyanam udgata babhuva, sa ha smaibhyah kdman agayati. 13. Baka Ddlbhya knew it. He became the udgdtr priest of the people of Naimisa. He sang out for them their desires. Baka Dalbhya is mentioned in the M.B. as having performed a sacrifice for punishing Dhrta-rastra for his rude behaviour: Salya Parva 41. 342 The Principal Upanisads I. 3. 3. 14. agata ha vai kamanam bhavati, ya etad evam vidvan aksaram udgitham upasta ity adhyatmam. 14. He obtains wishes by singing, who knowing this thus, meditates on the udgitha as the syllable. This, with regard to the self. These verses relate to the body and not the self. Section 3 VARIOUS IDENTIFICATIONS OF THE UDGlTHA AND ITS SYFFABLES 1. athadhidaivatam. ya evasau tapati tam udgitham upasito- dyan va e$a prajabhya udgayati, udyarhs tamo-bhayam apahanti, apahanta ha vai bhayasya tamaso bhavati ya evam veda. 1. Now, with reference to the divinities. Him who glows yonder (the Sun) one should meditate as the udgitha. Verily, on rising, he sings aloud for creatures. On rising, he dispels darkness and fear. He, verily, who knows this, becomes the dispeller of fear and darkness. ‘As the sun arises, he removes the darkness of night and the fears of living beings consequent on it. One who knows the sun with these qualities, becomes the destroyer of all fears of the self in the shape of birth, death, etc., and also of the cause of fear, darkness in the shape of ignorance.’ §. 2. samana u evayam casau, cosno’yam, usno’sau, svara itimam acaksate, svara iti pratyasvara ity amum tasmad va etam imam amum codgitham upasita. 2. This (breath) in the mouth and that (sun) are alike. This is warm. That is warm. This, they call sound and that, they call sound as the reflecting sound. Verily, one should meditate on this and on that as the udgitha. 3. atha khalu vyanam evodgitham upasita; yadvai praniti sa prano, yad apaniti so’panah; atha yah pranapanayoh sandhih sa vyano, yo vyanah sa vak; tasmad apranann anapanan vacam abhivyaharati. 3. But one should meditate on the diffused breath as the udgitha. That which one breathes in, that is the in-breath; that which one breathes out, that is the out-breath. The 343 I. 3. 7. Chandogya Upanisad junction of the in-breath and the out-breath is the diffused breath. The diffused breath is the speech. Therefore one utters speech, without in-breathing and without out-breathing. When we speak, we neither breathe in nor breathe out. 4. yd vak sark, tasmad apranan anapanan ream abhivyaharati; yd rk tat sama, tasmad apranan anapanan sama gayati; yat sama sa udglthas tasmad apranan anapanan udgayati. 4. Speech is Rk. Therefore one utters the Rk without in¬ breathing and without out-breathing. The Rk is the Saman. Therefore one sings the Saman, without in-breathing and without out-breathing. The Saman is the udgltha. Therefore one chants the udgltha, without in-breathing and without out- breathing. 5. ato yany anyani vlryavanti karmani, yathagner manthanam, djeh saranam, drdhasya dhanusa ayamanam, apranan anapanams tani karoti; etasya hetor vyanam evodgltham upaslta. 5. Therefore, whatever other actions there are that require strength, such as the kindling of fire by friction, the running of a race, the bending of a strong bow, one performs (them) without in-breathing and without out-breathing. Therefore one should meditate on the diffused breath as the udgltha. Whenever we do an action which involves effort and attention we hold our breath. 6. atha khaludglthaksarany upasltodgltha iti prana evot- pranena hy uttisthati; vag glr vaco ha gira ity acaksate’nnam tham anne hldarh sarvarh sthitam. 6. Now one should meditate on the syllables of the udgltha, ut, gl, tha. ut is breath, for through breath one rises, gl is speech, for speeches are called giras ; tha is food, for on food is all this established. 7. dyaur evot, antariksam glh, prthivl tham; aditya evot, vayur glr, agnis tham; samaveda evot, yajurvedo glr, rgvedas tham; dugdhe’smai vag doham, yo vaco doho’nnavan annado bhavati, ya etany evarh vidvan udglthaksarany updsta, udgltha iti. 7. Heaven is ut, atmosphere is gl and the earth, tha. The sun is ut, the air, gl and the fire, tha. The Samaveda is ut, the Yajurveda, gl and the Rg Veda, tha. Speech yields milk and the milk is speech. For him, he becomes rich in food, an eater of 344 The Principal Upanisads I. 4. 1. food, who knows and meditates on the syllables of the udgitha thus, ut, gi, tha. 8. atha khalv asih samrddhir upasarananity upasiia yena samna stosyan syat tat samopadhavet. 8. Now then, the fulfilment of wishes : One should meditate on the places of refuge. One should reflect on the Saman with which one is about to sing a praise. upasaranani: places of refuge. £ means by it objects contemplated. upasartavyani, upagantavyani , dhyeyani. 9. yasyam rci tarn ream, yad arseyam turn rsim, yam devatam abhistosyan syat, tarn devatam upadhavet. 9. One should reflect on the Rk in which the Saman occurs, on the seer by whom it was seen, on the divinity to whom he is about to sing a praise. 10. yena chandasa stosyan syat tac chanda upadhavet. yena stomena stosyamanah syat tarn stomam upadhavet. 10. One should reflect on the metre in which he is about to sing a praise. One should reflect on the hymn-form in which he is about to sing a praise. 11. yam disam abhistosyan syat tarn disam upadhavet. 11. One should reflect on the quarter of space in the direction of which he is about to sing a praise. 12. atmanam antata upasrtya stuvita; kamarh dhyayann apra- matto’bhyaso ha yad asmai sa kamah samrdhyeta, yat-kamah stuvxteti, yat-kamah stuviteti. 12. Finally, one should enter into oneself and sing a praise, meditating carefully on one’s desire. Quickly will be fulfilled for him the desire, desiring which he may sing the praise, yea, desiring which he may sing the praise. abhyasa: quickly. Be sure, depend on it that it will be fulfilled. Section 4 THE SUPERIORITY OF A UM 1. aum ity etad aksaram udgitham upasitom iti hy udgayati, tasyopavydkhyanam. I. 4. 5. Chdndogya Upanisad 345 1. Aum. One should meditate on the udgitha as this syllable, for one sings the loud chant, beginning with aum. (Now follows) its explanation. 2. deva vai mrtyor bibhyatas tray ini vidyam pravisams te chandobhir acchadayan, yad ebhir acchadayams tac chandasdm chandas tvam. 2. Verily, the gods, when they were afraid of death, took refuge in the threefold knowledge. They covered themselves with metres. Because they covered themselves with these, therefore the metres are called chandas. trayim vidyam: threefold-knowledge, the three Vedas. 3. tan u tatra mrtyur yatha matsyam udakeparipasyct; evam paryapasyad rci samni yajusi, te nu viditvordhva rcah samno yajusah, svaram eva pravisan. 3. Death saw them there in the Rg, in the Saman and in the Yajus just as one might see a fish in water. When they found this out, they rose out of the Rg, out of the Saman, out of the Yajus and took refuge in sound. svaram: sound, the syllable aum. 4. yada va ream apnoty aum ity evdtisvaraty evam samaivam yajur esa u svaro yad etad aksaram etad amrtam abhayam tat pravisya deva amrta abhaya abhavan. 4. Verily, when one learns the Rk, one sounds out aum. (It is) the same with Saman ; (it is) the same with Yajus. This sound is that syllable, the immortal, the fearless. Having entered this, the gods become immortal, fearless. 5. sa y a etad evam vidvan aksaram pranauty etad evaksaram svaram amrtam abhayam pravisati, tat pravisya yad amrta devas tad amrto bhavati. 5. He, who knowing it thus, praises this syllable, takes refuge in that syllable, in the immortal, fearless sound, and having entered it, he becomes immortal, even as the gods become immortal. There is no difference of degree between the immortality of the gods and that of freed men. 5. 346 I- 5- 5- The Principal Upanisads Section 5 THE UDGlTHA IDENTIFIED WITH THE SUN AND THE BREATH 1. atha khalu ya udgithah sa pranavo yah pranavah sa udgltha ity asau va aditya udgltha, esa pranava, aum iti hy e$a svarann eti. 1. Now, verily, what is the udgltha is the Aum. What is Aum is the udgltha. And so verily, the udgltha is the yonder sun and the Aum, for (the sun) is continually sounding Aum. svarann: sounding or going. S. 2. etam u evaham abhyagasisam, tasman mama tvam eko’slti ha kausltakih putram uvaca, rasmlms tvam paryavartayad bahavo vai te bhavisyantlty adhidaivatam. 2. ‘I sang praise to him alone; therefore you are my only (son).’ Thus said Kausitaki to his son. ‘Reflect on the (various) rays; verily, you will have many sons.’ This, with reference to the divinities. 3. athadhyatmam ya evayam mukhyah pranas tarn udgltham upasltom iti hy esa svarann eti. 3. Now with reference to the body. One should meditate on the breath in the mouth as the udgltha, for it is continually sounding aum. 4. etam u evaham abhyagasisam, tasman mama tvam eko’slti ha kausltakih putram uvaca, pranams tvam bhumanam abhigayatad bahavo vai me bhavisyantlti. 4. 'I sang praise to him alone. Therefore you are my only (son).’ Thus said Kausitaki to his son: ‘Sing praise unto the breaths as manifold; verily, you will have many (sons).’ 5 . atha khalu ya udgithah sa pranavah, yah pranavah sa udgltha iti hotr-sadanadd haivapi durudgltam anusamaharatlty anusama- haratlti. 5. Now, verily, what is the udgltha is the aum. What is aum is the udgltha. (If one knows this), verily, from the seat of the Hotr priest, all wrong singing is corrected, yea is corrected. hotr-sadana: the place from which the Hotr priest gives instructions. I. 6. 6 Chandogya Upanisad 347 Section 6 THE RG. AND THE SAM A VEDAS 1. iyam eva rg, agnih sdma, tad etad etasyam rcy adhyudham sdma, tasmad rcy adhyudham sama giyata, iyam eva sagnir amas tat sdma. 1. This (earth) is the Rk and fire is the Sdman. This Sdman rests on that Rk. Therefore the Sdman is sung as resting on the Rk. This (earth) is sa, and fire is ama and that makes sdman. 2. antariksam eva rg, vayuh sdma, tad etad etasyam rcy adhyud¬ ham sdma, tasmad rcy adhyudham sdma giyate. antariksam eva sa, vayur amas tat sdma. 2. The atmosphere is the Rk and the air is Sdman. This Sdman rests on that Rk. Therefore the Sdman is sung as resting on the Rk. The sky is sa and the air is ama, and that makes sdman. 3. dyaur eva rg adityas sdma, tad etad etasyam rcy adhyudham sdma, tasmad rcy adhyudham sdma giyate, dyaur eva sadityo’mas tat sdma. 3. The heaven is Rk and the Sun is Sdman. This Sdman rests on that Rk. Therefore the Sdman is sung as resting on the Rk. Heaven is sa and the sun is ama and that makes sdman. 4. naksatrany eva rk, candramah sdma, tad etad etasyam rcy adhyudham sdma, tasmad rcy adhyudham sdma giyate, naksatrany eva sa, candrama amas tat sdma. 4. The stars are Rk and the moon is Sdma. This Sdma rests on that Rk. Therefore the Sdman is sung as resting on the Rk. The stars are sa and the moon ama and that makes sdma. 5. atha yad etad adityasya suklam bhah saiva rg, atha yan nilam par ah krsnam tat sdma, tad etad etasyam rcy adhyudharh sdma, tasmad rcy adhyudham sdma giyate, 5. Now, the white light of the sun is Rk; the blue exceeding darkness is Sdman. This Sdman rests on that Rk; therefore this Sdman is sung as resting on that Rk. 6. atha yad evaitad adityasya suklam bhah saiva satha yan nilam parah krsnam tad amas tat samatha ya eso’ntar aditye hiranmayah puruso drsyate, hiranya-smasrur hiranya-kesa apra- nakhat sarva eva suvarnah. 6. Now, the white light of the Sun is sa and the blue, 348 The Principal Upanisads I. 7. 1. exceeding darkness, is ama. That makes Saman. Nowthat golden person who is seen within the sun, has a golden beard and golden hair. All is golden to the tips of the nails. suvarna: gold, used to symbolise light, life and immortality. 7. tasya yatha kapyasam pundarikam evam aksini, tasyoditi nama; sa esa sarvebhyah papmabhya uditi; udeti ha vai sarvebhyah papmabhyo ya evam veda. 7. His eyes are even as a red lotus flower. His name is high (ut). He has risen above all evil. Verily, he who knows this, rises above all evil. The colour of the lotus is described by a comparison with the kapyasa or the seat of the monkey. 8. tasya rk ca sama ca gesnau, tasmdd udgithah, tasmat tvevo- dgataitasya hi gdta; sa esa ye camusmat parahco lokas tesam ceste deva kamanam cety adhidaivatam . 8. His songs are the Rk and the Saman. Therefore (they are called) the udgitha. Hence the udgdtr priest (is so called) for he is the singer of this. He is the lord of the worlds which are beyond that (sun) and also of the desires of the gods. This, with reference to the divinities. gesnau: songs. 5 means by it ‘joints.’ ‘As the God is the self of all, in as much as He is the lord of the desires of all the worlds, high and low, it is only reasonable that He should have Rk and Saman, in the shape of earth and fire, for his joints.’ &. Section 7 THE RG AND THE SAMA VEDAS {continued) 1. athadhyatmam: vag eva rk, pranah sama, tad etad etasydm rcy adhyudham sama, tasmdd rcy adhyudham sama giyate, vag eva sa prano’mas tat sama. 1. Now with reference to the body. Speech is the Rk: breath is the Saman. This Saman rests upon -that Rk. Therefore the Saman is sung as resting on that Rk. Speech is sa and breath, ama and that makes saman. I. 7. 6. Chandogya Upanisad 349 2. caksur eva rg atma sama, tad etad etasyam rcy adhyudham sama, tasmad rcy adhyudham sama giyate, caksur eva satmamas tat sama. 2. The eye is the Rk; the soul is the Saman. This Saman rests on that Rk; therefore the Saman is sung as resting on the Rk. The eye is sa and the soul ama and that makes saman. 3. srotram eva rh manah sama, tad etad etasyam rcy adhyudham sama, tasmad rcy adhyudham sama giyate, irotram eva sa mano’mas tat sama. 3. The ear is the Rk and the mind is the Saman. This Saman rests on that Rk. Therefore the Saman is sung as resting on the Rk. The ear is sa and the mind ama and that makes saman. 4. atha yad etad aksnah suklam bhah saiva rk, atha yan nilam par ah krsnam tat sama, tad etad etasyam rcy adhyudham sama, tasmat rcy adhyudham sama giyate, atha yad evaitad aksnah suklam bhah saiva satha yan nilam parah krsnam tad amas tat sama. 4. Now, the white light of the eye is Rk and the blue, exceeding darkness is Saman. This Saman rests on that Rk. Therefore the Saman is sung as resting on the Rk. The white light of the eye is sa and the blue, exceeding darkness, ama and that makes saman. 5. atha ya eso’ntar-aksini puruso drsyate saiva rk, tat sama, tad uktham, tad yajuh, tad brahma, tasyaitasya tad eva rupam yad amusya rupam, yav amusya gcsnau tau gesnau, yan nama tan nama. 5. Now, this person who is seen within the eye is the hymn (rk), the chant (the saman), is the recitation ( uktha ), is the sacrificial formula (yajus), is the prayer (brahman). The form of this one is the same as the form of that (person seen in the sun). The songs of the former are the songs of this. The name of the one is the name of the other. 6. sa esa ye caitasmad arvahco lokas tesam ceste manusya- kamanam ceti, tad ya ime vinayam gayanty etarh te gay anti, tasmat te dhana-sanayah. 6. He is the lord of the worlds which are under this one and also of men’s desires. So those who sing on the vind sing of him. Therefore they are winners of wealth. Vina is a musical instrument which has had a long history in India. I. 8. 2. 350 The Principal Upanisads 7. atha ya etad evam vidvan sama gayaty ubhau sa gayati, so’munaiva sa esa ye camusmdt parahco lokas tarns capnoti deva-kamdrhi ca. 7. Now, he, who knowing this, sings the Saman, sings of both. Through the former (person in the sun) he obtains the worlds which are beyond that (the sun) as also the desires of the gods. 8. athanenaiva ye caitasmad, arvdhco lokas tami capnoti manusya-kamams ca tasmad u haivam-vid udgatd briiydt. 8. And through this (person in the eye) he obtains the worlds which are under the latter and also the desires of men. There¬ fore an udgatr priest, who knows this, should say (the following). 9. kam te kamam agayanity esa hy eva kdmaganasyeste, ya evam vidvan sama gayati, sama gayati. 9. What desire may I win for you by singing? ‘He, truly, becomes capable of obtaining desires by singing, he, who knowing this sings the Saman, yea, sings the Saman.’ Section 8 THE IDENTIFICATION OF UDGlTHA 1. trayo hodgithe kuiald babhuvuh, silakah salavatyai caikita- yano dalbhyah, pravahano jaivalir iti, te hocur udgithe vai kusalah smo hantodgithe katham vadama iti. 1. There were three persons well- versed in the udgitha, Silaka the son of Salavat, the son of Cikitana of the Dalbha clan, and Pravahana, son of JIvala. They said: ‘We are, indeed, well-versed in the udgitha. Well, let us have a discussion on the udgitha.’ 2. tatheti ha samupavivisuh, sa ha pravahano jaivalir uvaca, bhagavantav agre vadatam, brahmanayor vadator vacant sros- yamiti. 2. ‘So be it’ said they and sat down. Then, Pravahana, son of JIvala, said: ‘You two, sirs, speak first. I will listen to the words of the two Brahmanas discussing.’ From this it appears that Pravahana was a Ksatriya. See C.U. V. 3.5, where he is said to be rdjanya-bandhuh. Even though he is not a I. 8. 7. Chandogya Upanisad 351 Brahmana, he happens to be the one who knows the true meaning of udgitha. 3. sa ha silakah salavatyas caikitayanam dalbhyam uvaca, hanta tv a prcchaniti; prccheti hovaca. 3. Then, Silaka, son of Salavat said to the son of Cikitana of the Dalbha clan, ‘Well, may I question you?’- He replied, ‘Question.’ 4. ka samno gatir iti, svara iti hovaca; svarasya ka gatir iti, prana iti hovaca; pranasya ka gatir ity, annarn iti hovaca annasya ka gatir ity, apa iti hovaca. 4. He asked, ‘What is the goal of the Saman?’ He replied, ‘It is sound.’ He asked, ‘What is the goal of sound?’ He replied, ‘Breath.’ He asked, ‘What is the goal of breath?’ He replied, ‘Food.’ He asked, ‘What is the goal of food?’ He replied, ‘Water.’ gatih : goal, substratum or basis or final principle: gatir asr ay ah parayanam ity etat. S. 5. apam ka gatir iti, asau loka iti hovacamusya lokasya ka gatir iti, na svargarh lokam atinayed iti hovaca, svargam vayam lokarn samabhisamsthapayamah svarga-samstavam hi sameti. 5. (He asked) ‘What is the goal of water?’ He replied, ‘Yonder world.' (He asked) ‘What is the goal of the yonder world?’ He replied, ‘One should not lead beyond the heavenly world.’ We established the Saman in the world of heaven, for the Saman is praised in heaven. Cp. The Sama Veda is the world of heaven: svargo vai lokah sama vedah. 6. tam ha silakah salavatyas caikitayanam dalbhyam uvaca: apratisthitarh vai kila te, dalbhya, sama; yas tv etarhi bruyan murdha te vipatisyatiti murdha te vipated iti. 6. Then £ilaka, son of Salavat said to Cikitana of the Dalbha clan: ‘Verily, indeed, your Saman, of you of the Dalbha clan, is unestablished. If now, someone were to say, your head will fall off, surely your head would fall off.’ The enormity of the error is suggested by the statement that your head will fall off if one utters a curse like that. 7. hantaham etad bhagavato vcdaniti, viddhiti hovacamusya lokasya ka gatir ity ayarn loka iti hovacasya lokasya ka gatir iti 352 The Principal Upanisads I. 9. 2. na pratistham lokam atinayed iti hovaca pratistham, vayarh lokarh samabhisarhsthapay amah pratistha-samstavarh hi sameti. 7. He said, ‘Well, I would like to know this from you; sir, ‘Know it,’ said he. (He asked) ‘What is the goal of the yonder world?’ He replied, ‘One should not lead beyond this world- support. We establish the Saman on the world as support for the Saman is praised as the support.’ 8. tarn ha pravahano jaivalir uvacantavaddhai kila te salavatya sama-yastvetarhi bruyan murdha te vipatisyatiti murdha te vipated iti. hantaham etad bhagavato vedaniti viddhiti hovaca. 8. Then Pravahana, son of Jivala, said to him, ‘Verily, indeed, your Saman, O son of Salavat, has an end. If someone now were to say, “Your head will fall off,’’ surely your head would fall off.’ He said, ‘Well, I would like to know this from you, Sir.’ He replied, ‘Know it.’ Section 9 THE UDGlTHA IDENTIFIED WITH SPACE 1. asya lokasya ka gatir ity akasa iti hovaca. sarvani ha va imani bhutany akasad eva samutpadyante, akdsarh pratyastam yanty akaso hy evaibhyo jyayan, akasah parayanam. 1. ‘What is the goal of this world?’ He replied, ‘Space, for all these creatures are produced from space. They return back into space. For space is greater than these. Space is the final goal.’ See VII. 12. 1. Space is said to be the origin, support and end of all. The theory that space is the ultimate ground of the world is regarded as more satisfactory than the view which traces it to sound, breath, food, water, yonder world or this world. 2. sa esa paro-variyan udgithah, sa eso’nantah, paro-vanyo hasya bhavati, paro-variyaso ha lokah jayati ya etad evam vidvan parovariyam sam udgitham updste. 2. This is the udgitha, highest and best. This is endless. He who, knowing this, meditates on udgitha, the highest and best, becomes the highest and best and obtains the highest and best worlds. I. io. 3. Chandogya Upanisad 353 3. tam haitam atidhanva saunaka udara-idndilydyoktvovdca. yavat ta enam prajdydm udgltham vedisyante, paro-varlyo haibhyas tdvad asmimlloke jivanam bhavisyati. 3. When Atidhanvan Saunaka taught this Udgltha to Udara Sandilya, he also said: ‘As long as they shall know this Udgltha among your descendants, so long their life in this world will be the highest and best. 4. tatha musmimlloke loka iti; sa ya etad evarn vidvan upaste parovarlya eva hasyasmiml loke jivanam bhavati, tatha musmiml loke loka iti, loke loka iti. 4. And so will their state in that other world be. One who thus knows and meditates— his life in this world becomes the highest and best and so his state in that other world, yea, in that other world.’ Section 10 THE DIVINITIES CONNECTED WITH THE SACRIFICES I. matacl hatesu kurusv atikya saha jdyayosastir ha cakrayana ibhya-grdme pradranaka uvasa. 1. Among the Kurus, when they (crops) were destroyed by hailstorms,1 there lived in the village of the possessor of elephants a very poor man, Usasti Cakrayana, with his young wife, Atiki. The story is intended to make the comprehension easier. ibhya-grdme — in the village of the possessor of elephants or in the village belonging to Ibhya. 2. sa hebhyam kulmasan khadantam bibhikse, tam hovaca, neto’nye vidyante yac ca ye ma ima upanihita iti. 2. He begged (food) of the possessor of elephants,' while he was eating beans. He (the possessor) said to him: T have no other than these which are set before me.' The rich man said that the beans were in the plate from which he was eating and therefore they were impure. 3. etesam me dehlti hovaca, tan asmai pradadau, hantanupanam ity, ucchistham vai me pltam syad iti hovaca. 1 Professor S. K. Chatterji suggests the alternative explanation of matacl, locust, an old Dravidian loan word in Sanskrit. Cp. Kannada midice, Brahmi malakh. I. io. 8. 354 The Principal Upanisads 3. He said: 'Give me some of them.’ He gave them to him and said, ‘Here is water (to drink).’ He replied, ‘That would be for me to drink something left by another (and hence impure).’ 4. na svid ete’py ucchisthah iti, na va ajivisyam iman akhadann iti hovaca, kamo ma udaka-panam iti. 4. Are not these (beans) also left over (and so impure) ? ‘Verily,’ said he, ‘I could not live if I did not eat these. The drinking of water is at my will.’ ‘One who is endowed with knowledge and fame and capable of helping himself and others, if such a one, falling into a state of distress should do such a thing (eat unclean food), no demerit touches him. A wrong action is faulty only when it is performed while other courses that are not wrong are open and would as easily save one’s life.’ 8. 5. sa ha khaditva tisesah jay ay a ajahara, sagra eva subhiksa babhuva, tan pratigrhya nidadhau. 5. When he had eaten, he gave what still remained to his wife. She had eaten well even before. After taking them, she kept them safe. 6. sa ha pratah samjihana uvaca, yad batannasya labhemahi, labhemahi dhana-matram: rajasau yaksyate, sa ma sarvair artvij- yair vrniteti. 6. Next morning, he arose and said, ‘Oh, if I could get some¬ thing to eat, I might make a little money. The king over there is having a sacrifice performed for himself. He might choose (select) me to perform all the priestly offices.’ 7. tam jayovdca, hanta eta ima eva kulmdsa iti: tan khadit- vamum yajham vitatam eyaya. 7. His wife said to him: ‘Here, my lord, are the beans.’ Having eaten them, he went over to the sacrifice that was being performed. In addition to personal religion, the Vedas advocated public worship by means of sacrifices. In the period of the Veda, there were no temples. Public worship was needed in view of the social nature of man. In a crowd, emotions are more easily excited. In every religion, social worship of God is recognised, in which music, singing and ritual are employed to evoke religious feeling and actions. Yajhas or sacrifices are solemn and stately social acts. 8. tatrodgatfn astave stosyamanan upopavivesa, sa ha prasto- taram uvaca. I. II. 2. Chandogya Upanisad 355 8. Then he sat down near the Udgatr priests as they were about to sing the hymn in the place (assigned) for singing. Then he said to the Prastotr priest : 9. prastotar yd devata prastavam anvayatta, tam ced avidvan prastosyasi, murdha te vipatisyatiti. 9. ‘O Prastotr priest, if you sing the introductory praise without knowing the divinity that belongs to it, your head will fall off.' 10. evam evodgataram uvdcodgatar yd devatodgltham anvayatta tam ced avidvan udgayasi, murdha te vipatisyatiti. 10. In the same manner he said to the Udgatr priest, ‘Oh, Udgatr priest, if you chant the udgitha without knowing the divinity that belongs to it, your head will fall off.’ 11. evam eva pratihartaram uvaca, pratihariar yd devata prati- haram anvayatta, tam ced avidvan pratiharisyasi, murdha te vipatisyatiti: te ha samaratas tusnlm asamcakrire. 11. In the same manner, he said to the Pratihartr priest, ‘Oh, Pratihartr priest, if you take up the response without knowing the divinity that belongs to it, your head will fall off ’ They stopped and sat down in silence. In performing sacrifices we should have a knowledge of their meaning. Section 11 THE DIVINITIES CONNECTED WITH THE SACRIFICES (1 continued) 1. atha hainam yajamana uvaca, bhagavantam va aham vividisanlti; u$astir asmi cakrayana iti hovaca. 1. Then, to him, the institutor of the sacrifice said, ‘Verily, I would wish to know you, sir.’ He replied, ‘I am Usasti Cakrayana.’ 2. sa hovaca, bhagavantam va aham ebhih sarvair artvijyaih paryaisisam, bhagavato va aham avittya-anyan avrsi. 2. Then, he said, ‘I looked for you for all these priestly offices. Verily, not finding you, sir, I have chosen others.’ 356 The Principal Upanisads I. II. 7. 3. bhagavams tv eva me sarvair artvijyair iti; tatheti; atha tarhy eta eva samatisrstah stuvatdm ; yavat tv ebhyo dhanam dadyas, tavan mama dadya iti. tatheti ha yajamana uvaca. 3. But now, sir, please take up all the priestly offices. ‘So be it,’ he said, ‘let these with my permission, sing the praises. But as much wealth as you give to them, so much give to me also.’ The institutor of the sacrifice said, ‘So be it.' 4. atha hainam prastotopasasada: prastotar yd devata prastavam anvayatta, tarn ced avidvan prastosyasi, murdhd te vipatisyatiti: ma bhagavan avocat. katama sa devateti. 4. Then the Prastotr priest approached him (and said), ‘You, sir, said unto me, “Oh Prastotr priest, if you sing the introductory praise without knowing the divinity that belongs to it, your head will fall off.’’ Which is that divinity?’ 5. prana iti hovaca, sarvdni ha v a imani bhiitani pranam evabhisamvisanti , pranam abhyujjihate, saisa devata prastavam anvayatta: tarn ced avidvan prdstosyo murdhd te vyapatisyat tathoktasya mayeti. 5. ‘Breath,’ said he. 'Verily, indeed, all beings here enter (into life) with breath, and depart (from life) with breath. This is the divinity belonging to the Prastava. If you had sung the Prastava without knowing it, after you had been told so by me, your head would have fallen off.’ See T.U. III. 3. 6. atha hainam udgatopasasadodgatar yd devatodgitham anva- yattd, tarn ced avidvan udgasyasi, murdhd te vipatisyatiti: ma bhagavan avocat. katama sa devateti. 6. Then the Udgatr priest approached him (and said), ‘You, sir, said unto me: “0 Udgatr priest, if you sing the udgitha without knowing the divinity that belongs to it, your head will fall off.’’ Which is that divinity?’ 7. aditya iti hovaca, sarvdni ha va imani bhutany adityam uccaih santam gay anti; saisa devatodgitham anvayatta , tarn ced avidvan udagasyah, murdhd te vyapatisyat tathoktasya mayeti. 7. ‘The sun,’ said he. ‘Verily, indeed, all beings here sing of the sun, when he is up. This is the divinity connected with the udgitha. If, without knowing this, you had chanted the udgitha, after you had been told so by me, your head would have fallen off.’ I. 12. I. Chandogya Upanisad 357 8. atha hainam pratihartopasasada, pratihartar yd devata prati- haram anvayatta, tam ced avidvan pratiharisyasi, murdha te vipatisyatiti; ma bhagavan avocat. katama sa devateti. 8. Then the Pratihartr priest approached him (and said), ‘You sir, said unto me, "Oh Pratihartr priest, if you take up the response without knowing the divinity that belongs to it, your head will fall off." Which is that divinity?’ 9. annam iti hovaca, sarvani ha va imam bhutany annam eva pratiharamanani jivanti, saisa devata pratiharam anvayatta, tam ced avidvan pratyaharisy ah, murdha te vyapatisyat tathoktasya mayeti, tathoktasya mayeti. 9. ‘Food,’ said he. ‘Verily, indeed, all beings here live, when they partake of food. This is the divinity that belongs to the Pratihara, and if, without knowing this, you had taken up the Pratihara, after you had been told so by me, your head would have fallen off.’ Cp. T.U. HI. 2. Meditation without knowledge is barren of results. Section 12 A SATIRE ON PRIESTLY RITUAL 1. athatah sauva udglthah. tadd ha bako dalbhyo glavo va maitreyah svadhyayam udvavraja. 1. Now, next, the udgttha of the dogs. Baka Dalbhya or Glava Maitreya went forth for the study of the Veda. Here are two names for one person. svadhyaya: study of the Vedas. Cp. Patanjali’s definition of niyama: Sauca-santosa-tapah-svddhydyesvara-pranidhdnani. Yoga Sutra, II. 32. It is the study of the scriptures and recitation of mantras which lead to purity of mind. vedanta-iatarudriya-pranavadi japam budhah. sattva-suddhi-karam pumsam svadhyayam paricaksate. Svadhyaya is the study of the scriptures dealing with liberation or the repetition of the pranava. svadhyayo moksasastranam adhyayanam pranava-japo va. 358 The Principal Upanisads I. 13. 2. 2. tasmai £va ivetah pradur-babhuva: tam anye svana upa- sametyocur annam no bhagavan agayatv asanayama va iti. 2. Unto him there appeared a white dog. Other dogs gathered round this (one) and said, ‘Obtain food for us by singing. Verily, we are hungry.' 3. tan hovacehaiva ma pratar upasamiyateti; tadd ha bako dalbhyo glavo va maitreyah pratipalayam cakara. 3. Then he said to them: ‘Come to me here tomorrow morning.’ So Baka Dalbhya or Glava Maitreya kept watch. 4. te ha yathaivedam bahispavamanena stosyamanah samrab- dhah, sarpantity evam asasrpus te ha samupaviiya him cakruh. 4. Just as the priests, when they are about to chant with the bahispavamana hymn of praise, move along, joined to one another, so did the dogs move along. Then they sat down together and made the noise ‘him.’ 5. aum adama, aum pibama, aum devo varunah prajapatih savitannam ihaharat. anna-pate annam ihahara, ahara, aum iti. 5. (They sang), ‘Aum, let us eat, Aum, let us drink, Aum, may the god Varuna, Praja-pati and Savitr bring food here. O Lord of food, bring food here, yea, bring it here. Aum.’ This section is a satirical protest against the externalism of the sacrificial creed, in the interests of an inward spiritual life. Madhva attributes the hymn to Vayu, who assumed the form of a dog. Section 13 THE MYSTICAL MEANING OF CERTAIN SOUNDS 1. ay am vdva loko hau-kdrah, vayur hai-karas candrama atha- karah, atmeha-kdro'gnir i-karah. 1. This world is the syllable hau. The air is the syllable hdi, the moon is the syllable atha. The self is the syllable iha. The fire is the syllable i. The syllables mentioned are the sounds used in the recitation of Saman hymns. 2. aditya u-karo nihava e-karo visvedeva au-ho-y i-karah, praja-patir him-karah; prdnah svaro’nnam yd, vag virat. I. 13. 4. Chandogya Upanisad 359 2. The sun is the syllable u. Invocation is the syllable e. The Visvedevas is the syllable au-ho-i. Praja-pati is the syllable him. Breath is sound. Food is ya. Viraj is speech. yd vag virdt. Cp. R.V. X. 189. 3. trimsad-dhdma virajati vdk. Her character is prajiid or prajnatman, only partially actual in the individual self-consciousness, distinguishing the I from the not-I, the inner world from the outer one. In ordering life, the potential all-consciousness lies asleep in the depths of the human body. It may be awakened by the discipline of yoga. 3. aniruktas trayodasah stohhah samcaro hum-karah. 3. The undefined is the variable, thirteenth, interjectional sound hum. 4. dugdhe’ smai vag doham,yo vaco doho’nnavan annado bhavati: ya etam evam samnam upanisadam vedopanisadam veda. 4. Speech yields to him the milk, which is the milk of speech itself. He becomes rich in food, an eater of food — one who knows thus this mystic meaning of the Samans, yea, who knows the mystic meaning. 360 The Principal Upanisads II. 2. I. CHAPTER II Section i THE CHANT IS GOOD IN VARIOUS WAYS i. aurh samastasya khalu samna upasanam sadhu , yat khalu sadhu tat samety acaksate, yad asddhu tad a-sameti. 1. Aum, Meditation on the entire Saman is good. Whatever is good, people call Saman and whatever is not good a-saman. 2. tad utapy ahuh samnainam upagad iti sadhunainam upagad ity eva tad ahuh asamnainam upagad ity asadhunainam upagad ity eva tad ahuh. 2. So also people say, ‘He approached with Saman’ ; that is they say, ‘he approached him in a kindly way.’ They say, ‘He approached him with no Saman,’ i.e. they say 'he approached him in no kindly way.’ Saman is understood as the good, as the dharma. 3. athotapy ahuh sama no bateti yat sadhu bhavati sadhu batety eva tad ahuh, asama no bateti yad asddhu bhavaty asddhu batety eva tad ahuh. 3. And they say 'this, verily, is Saman for us.’ Where they say 'this is good for us’ when anything is good. And they say ‘this is a saman for us,’ where they say, ‘this is not good’ when anything is not good. 4. sa ya etad evarh vidvan sadhu samety updste’bhyaso ha yad enarh sddhavo dharma a ca gaccheyur upa ca nameyuh. 4. He who, knowing this, meditates on the Saman as good, all good qualities would quickly approach him and accrue to him. Section 2 SOME ANALOGIES TO THE FIVEFOLD CHANT IN THE WORLDS 1. lokesu pahca-vidhah samopasita: prthivi him-karah, agnih prastavo’ ntariksah udgithah, adityah pratiharo dyaur nidhanam ity urdhvesu. II. 3- 2. Chandogya Upanisad 361 1. In the worlds, one should meditate on the Saman as fivefold; the earth as the syllable him, fire as the prastava, the atmosphere as the udgitha, the sun as the pratihara and the sky as the nidhana (conclusion). This, among the higher (ascending). The sky is said to be nidhana, inasmuch as those that depart from this world are deposited ( nidhiyante ) in the sky. 2. athavrttesu, dyaur him-kara, adityah prastavo’ntariksam udgitho’gnih pratiharah, prthivi nidhanam. 2. Now in the reverse (descending order) the sky as the syllable him, the sun as the prastava, the atmosphere as the udgitha, the fire as the pratihara and the earth as the nidhana. The earth is the nidhana as the people that come back to the earth are deposited here. 3. kalpante hasmai loka urdhvas cavrttas ca ya etad evam vidvaml lokesu pahca-vidham samopaste. 3. The worlds, in the ascending and reverse orders, belong to him, who, knowing this thus, meditates on the fivefold Saman in the worlds. In different ways the importance of the meditation is indicated. Section 3 IN THE RAINSTORM I. vr^tau pahca-vidham samopasita, puro-vato him-karo, megho jayate sa prastavah, varsati sa udgithah, vidyotate stanayati sa pratiharah. 1. One should meditate on the fivefold Saman in the rain. The preceding wind as the syllable him\ the formation of the cloud is the prastava. What rains is the udgitha ; the lightning and the thunder as the pratihara. 2. udgrhnati tan nidhanam, varsati hasmai varsayati ha ya etad evam vidvan vrstau pahca-vidham samopaste. 2. The cessation as the nidhana. It rains for him and he causes it to rain, he, who knowing this thus, meditates on the fivefold Saman in rain. 362 II. 6. i The Principal JJpanisads Section 4 IN THE WATERS 1. sarvasv apsu pahca-vidham samopasita, megho y at sampla- vate sa hirh-kd.ro yad varsati sa prastavo, yah pracyah syandante sa udgithah, yah pratiyah sa pratiharah, samudro nidhanam. 1. One should meditate on the fivefold Saman in all the waters. When a cloud forms, that is the syllable him, when it rains, that is a prastdva ; when (the waters) flow to the east, they are udgitha. When they flow to the west they are pratihara. The ocean is the nidhana. 2. na hapsu praity apsuman bhavati ya etad evarh vidvan sarvasv apsu pahca-vidham sdmopaste. 2. He does not die in water, he becomes rich in water, he, who knowing this thus, meditates on the fivefold Saman in all the waters. Section 5 IN THE SEASONS I. rtusu pahca-vidham samopasita vasanto him-karo, grismah prastavah, varsa udgithah, sarat pratiharah, hemanto nidhanam. 1. One should meditate on the fivefold Saman, among the seasons, the spring as the syllable him, the summer as the prastdva, the rainy season as the udgitha, the autumn as the pratihara and the winter as the nidhana. 2. kalpante hasma rtava rtuman bhavati ya etad evarh vidvan rtusu pahca-vidham sdmopaste. 2. The seasons belong to him and he becomes rich in seasons, he, who knowing this thus, meditates on the fivefold Saman in the seasons. Section 6 IN THE ANIMALS 1. pasusu pahca-vidham samopasita, aja him-karo' vay ah pras- tavah, gava udgitho’ svah pratiharah, puruso nidhanam. II. 7- 2. Chandogya Upanisad 363 1. One should meditate on the fivefold Saman among the animals, the goats as the syllable him, the sheep as the prastava, the cows as the udgitha, the horses as the pratihara and the human being as the nidhana. The human being is the culmination of animal development. 2. bhavanti hasya paiavah pasuman bhavati ya etad evam vidvan pasusu pahca-vidham sdmopaste. 2. Animals belong to him and he becomes rich in animals, he, who knowing this thus, meditates on the fivefold Saman among the animals. Section 7 AMONG THE VITAL BREATHS 1. pranesu pahca-vidham paro-variyah samopasita, prano him- karo, vak prastavah, caksur udgithah, srotram pratiharah, mano nidhanam paro-vanyamsi va etani. 1. One should meditate on the most excellent fivefold Saman among the vital breaths, breath as the syllable him, speech as the prastava, the eye as the udgitha, the ear as the pratihara and the mind as the nidhana. These, verily, are the most excellent. prana; breath. It is used to include the senses also. prana is also explained as ghrana, smell. That which is higher than the high is called paro ( para u) . He who is higher than this is paro-varam. He who is higher than this paro-varam is called paro-vanyah. Madhva. 2. paro-variyo hasya bhavati paro-variyaso ha lokah jayati ya etad evam vidvan pranesu pahca-vidham paro-variyah samopasta, iti tu pahca-vidhasya. 2. The most excellent belongs to him, he wins the most excellent worlds, he, who knowing this thus, meditates on the most excellent Saman among the vital breaths. 364 II. 9- 2. The Principal Upanisads Section 8 SOME ANALOGIES TO THE SEVENFOLD CHANT : SPEECH 1. atha sapta-vidhasya, vaci sapta-vidham samopasita, yat kirn ca vaco hum iti sa himkaro, yat preti sa prastavah, yad eti sa adih. 1. Now for the sevenfold. One should meditate on the seven¬ fold Saman in speech. Whatsoever of speech is hum, that is the syllable him] whatsoever is pra, that is prastava] and the syllable a as the first (or the beginning). 2. yad uditi sa udgithah, yat pratiti sa pratiharah, yad upeti sa upadravah, yan niti tan nidhanam. 2. Whatsoever is ut, that is an udgitha ; whatsoever is prati, that is a pratihara ; whatsoever is upa, that is an upadrava (or approach to the end); whatsoever is ni, that is nidhana (or conclusion) . 3. dugdhe smai vag doham yo vaco doho’nnavan annddo bhavati, sa etad evam vidvan vdci sapta-vidham samopaste. 3. For him speech yields milk, which is the milk of speech and he becomes rich in food and eater of food; he, who knowing this thus, meditates on the sevenfold Saman in speech. Section 9 THE SUN 1. atha khalv amum adityam sapta-vidham samopasita, sarvada samastena sama, mam prati mam pratiti sarvena samastena sama, 1. One should meditate on the sevenfold Saman in the sun. He is Sama because he is always the same. He is the same with everyone since people think ‘He faces me.’ ‘He faces me.' 2. tasminn imani sarvani bhutany anvayattaniti vidyat tasya yat purodayat sa him-karas tadasya pasavo’ nvayattas tasmat te him kurvanti him-kara-bhajino hy etasya sdmnah. 2. One should know that all beings here depend on him. What he is before rising is the syllable him. On this depend the animals. Therefore they utter the syllable him. Truly they are partakers in the syllable him of the Saman. II. 9- 8. Chandogya Upanisad 365 3. atha yat prathamodite sa prastavas tad asya manusya anvayattas, tasmdt te prastuti-kamah prasamsa-kdmah prastava- bhajino hy etasya samnah. 3. Now when it is just after sunrise, that is a prastava. On this men depend. Therefore they are desirous of praise, desirous of laudation. Truly they are partakers in the prastava of that Saman. Men are generally lovers of name and fame. 4. atha yat sahgava-velayam sa adih. tad asya vayamsy anvaya- ttani, tasmdt tany antarikse narambanany adayd’tmdnam pari- patanty adi-bhajlni hy etasya samnah. 4. Now when it is the sahgava (cowgathering) time, that is adi. On this depend the birds. Therefore they hold themselves without support, in the atmosphere and fly about. Truly, they are partakers in the adi of the Saman. 5. atha yat samprati madhyan-dine sa udglthah, tad asya deva anvayattah, tasmdt te sattamah prajapatyanam udgltha-bhajino hy etasya samnah. 5. Now, when it is just midday, that i£ an udgltha. On this the gods depend. Therefore they are the best of Prajapati’s offspring. Truly they are partakers in the udgitha of that Saman. 6. atha yad urdhvam madhyan-dinat prag aparahnat sa prati- haras, tad asya garbha anvayattas, tasmdt te pratihrta navapady- ante, pratihara-bhajino hy etasya samnah. 6. Now when it is past midday and before the afternoon — that is a pratihara. On this all foetuses depend. Therefore they are held up and do not drop down. Truly, they are partakers in the pratihara of that Saman. 7. atha yad urdhvam aparahnat prag astamayat, sa upadravah, tad asyaranya anvayattah, tasmdt te purusam drstva kaksam svabhram ity upadravanty upadrava-bhajino hy etasya samnah. 7. Now when it is past afternoon and before sunset, that is an upadrava. On this the wild animals depend. Therefore when they see a man, they run to a hiding-place as their hole. Truly they are partakers in the upadrava of that Saman. 8. atha yat prathamastamite tan nidhanam, tad asya pitaro’ nv ay attah, tasmdt tan nidadhati nidhana-bhajino hy etasya samnah, evam khalv amum adityam sapta-vidham sdmopaste. 366 The Principal Upanisads II. 10. 5. 8. Now when it is just after sunset, that is the nidhana. On this the fathers depend. Therefore the people lay aside the fathers. Truly they are partakers of the nidhana of that Saman. Thus does one meditate on the sevenfold Saman in the sun. Section 10 THE MYSTICAL MEANING OF THE NUMBER OF SYLLABLES IN THE CHANT 1. atha khalv atma-sammitam atimrtyu sapta-vidham samo pasita; him-kara iti try-aksaram prastava iti try-aksaram tat samam. 1. Now, then, one should meditate on the sevenfold Saman which is uniform in itself and leads beyond death. The syllable him has three letters, prastava has three letters. That is the same. Though in English they are syllables, in Sanskrit each English syllable is represented by one letter. 2. adir iti dvy-aksaram pratihara iti catur-aksaram tata ihaikarh, tat samam. 2. Adi has two letters. Pratihara has four letters. (If we take one) one from there here, that is the same. 3. udgitha iti try-aksaram upadrava-iti catur-aksaram tribhis tribhih samam bhavati aksaram atisisyate; try-aksaram tat samam. 3. Udgitha has three letters; upadrava has four letters. Three and three, that is the same, one letter left over. Having three letters, that is the same. What is left over is supposed to have three letters. 4. nidhanam iti try-aksaram, tat samam eva bhavati tani ha vd etani dva-vimsatir aksarani. 4. Nidhana has three letters. That is the same too. These indeed, are the twenty-two letters. 5. eka-vimsaty adityam apnoti, eka-vimso vd ito’sav adityo, dva-vimsena par am adityaj jay ati; tan nakam, tad visokam. 5. With the twenty first, one obtains the sun. Verily, the sun is the twenty-first from here. With the twenty-second he II. 12. I. Chandogya Upanisad 367 conquers what is beyond the sun. That is bliss. That is sorrow¬ less. £ quotes ‘The twelve months, the five seasons (taking the whole of winter as one) and the three worlds (earth, atmosphere and sky) (make up twenty) and the sun is the twenty-first.’ 6. apnoti hadityasya jay am, paro hasyaditya-jayaj jayo bhavati, ya etad evarn vidvan atma-sammitam ati-mrtyu sapta-vidham samopaste, samopaste. 6. He obtains the victory of the sun, indeed a victory higher than the victory of the sun is his, who, knowing this thus, meditates on the sevenfold Saman, uniform in itself, which leads beyond death, yea, who meditates on the (sevenfold) Saman. Section 11 GAYATRA CHANT I. mano him-karo vak prastavah, caksur udgithah, irotram pratiharah, prano nidhanam, etad gayatram pranesu protam. 1. The mind is the syllable him, speech is the prastava, the eye is the udgitha, the ear is the pratihara, the breath is the nidhana. This is the Gayatra- chant woven in the vital breaths. 2. sa ya evam etad gayatram pranesu protam veda pram bha¬ vati, sarvam ayur eti, jyog jivati, mahan prajaya pasubhir bhavati, mahan kirtya mahamanah syat, tad vratam. 2. He who knows thus this Gayatra chant as woven in the vital breaths, becomes the possessor of vital breaths, reaches the full length of life, lives well, becomes great in offspring and in cattle, great in fame. One should be great-minded. That is the rule. mahamanah: great-minded. He will not be petty-minded, aksudra cittah. S. Section 12 RATH ANT ARA CHANT 1. abhimanthati sa him karah, dhumo jay ate sa prastavah, jvalati sa udgitho’hgara bhavanti sa pratiharah, upasamyati tan 368 The Principal Upanisads II. 13. 2 nidhanam; samsamyati lan nidhanam; etad rathantaram agnau protam. 1. One rubs the fire-sticks together — that is the syllable him. Smoke is produced, that is the prastava. It blazes. That is the udgitha. Coals are produced, that is the pratihara. It becomes extinct, that is the nidhana. This is the Rathantara as woven on fire. 2. sa y a evam etad rathantaram agnau protam veda, brahma- varcasy annado bhavati, sarvam ayur eti, jyog jivati, mahan prajaya pasubhir bhavati, mahan kirtya; na pratyahh agnim acd- men na nisthivet, tad vratam 2. He who knows thus this Rathantara chant as woven on fire becomes radiant with sacred wisdoms, an eater of food, reaches the full length of life, lives well, becomes great in off¬ spring and in cattle, great in fame. One should not take a sip of water or spit before the fire. That is the rule. Section 13 V AMADEVY A CHANT 1. upamantrayate sa him-karah, jhapayate sa prastavah, striya saha sete sa udgithah, prati strim saha sete sa pratiharah, kalarn gacchati tan nidhanam, par am gacchati tan nidhanam: etad vama- devyam mithune protam. 1. One summons, that is the syllable him. He makes request, that is a prastava. Along with the woman, he lies down, that is the udgitha. He lies on the woman, that is the pratihara. He comes to the end, that is the nidhana. He comes to the finish, that is the nidhana. This is the V amadevy a chant woven on sex intercourse. 2. sa y a evam etad vamadevyam mithune protam veda mithuni bhavati, mithunan mithunat prajayate, sarvam ayur eti, jyog jivati, mahan prajaya pasubhir bhavati mahan kirtya, na kahcana pariharet, tad vratam. 2. He who knows thus this V amadevy a chant as woven on sex intercourse, comes to intercourse, procreates himself from every act, reaches a full length of life, lives well, becomes great in offspring and in cattle, great in fame. One should not despise any woman. That is the rule. II. 15. 2. Chdndogya Upanisad 369 Section 14 BRHAT CHANT 1. udyan him-kdrah, uditah prastavah, madhyan-dina udgitho’ parahnah pratiharo’stam yan nidhanam: etad brhad aditye protam. 1. When the sun rises, it is the syllable him. When the sun has risen, it is the prastdva ; when it is midday, it is the udgitha. When it is afternoon, it is the pratihara. When (the sun) is set, it is the nidhana. This is the Brhat chant as woven on the sun. 2. sa y a evam etad brhad aditye protam veda, tejasvi annado bhavati, sarvam ayur eti, jyog jivati, mahan prajaya pasubhir bhavati mahan kirtya: tapantam na nindet, tad vratam. 2. He who knows thus this Brhat chant as woven on the sun becomes refulgent, an eater of food, reaches a full length of life, lives well, becomes great in offspring and in cattle, great in fame. One should not decry the burning sun. That is the rule. Section 15 VAIRUPYA CHANT 1. abhrani samplavante sa himkarah, megho jay ate sa prastavah, varsati sa udgithah, vidyotate stanayati sapratiharah, udgrhnati tan nidhanam, etad vairupam parjanye protam. 1. The mists come together, that is the syllable him. A cloud is formed, that is the prastdva. It rains, that is the udgitha. It flashes and thunders, that is the pratihara. It holds up. That is the nidhana. This is the Vairupya chant woven on rain. 2. say a evam etad vairupam parjanye protam veda, virupams ca surupams capasun avarundhe, sarvam ayur eti, jyog jivati, mahan prajaya pasubhir bhavati, mahan kirtya, varsantam na nindet, tad vratam. 2. He who thus knows this Vairupya as woven on rain, acquires cattle, of various form and of beautiful form, reaches a full length of life, lives well, becomes great in offspring and in cattle, great in fame. One should not decry when it rains. That is the rule. 370 The Principal Upanisads Section 1 6 II. i 7. 2. VAIRAJA chant 1. vasanto him-karah, grismah prastavah, varsa udgithah, sarat pratiharah, hemanto nidhanam, etat vairajam rtusu protam. 1. Spring is the syllable him, summer is the prastava, rainy season is the udgitha ; autumn is the pratihara\ winter is the nidhana. This is the Vairaja chant as woven on the seasons. 2. say a evam etad vairajam rtusu protam veda, virajati prajaya pasubhir brahma-varcasena, sarvam ayur eti, jyog jivati, mahan prajaya pasubhir bhavati mahan kirtyd; rtun na nindet, tad vratam. 2. He who knows thus this Vairaja chant as woven on the seasons shines with children, cattle and the lustre of sacred wisdom, reaches a full length of life, lives well, becomes great in offspring and cattle, great in fame. One should not decry the seasons. That is the rule. Section 17 SAKVARl CHANT 1. prthivi him-karo ntariksam prastavah, dyaur udgithah, disah pratiharah, samudro nidhanam, etah sakvaryo lokesu protdh. 1. The earth is the syllable him. The atmosphere is the prastava. The sky is the udgitha, the quarters of space are pratihara. The ocean is the nidhana. These are the verses of the Sakvari chant woven on the worlds. 2. sa ya evam etah sakvaryo lokesu prota veda, loki bhavati, sarvam ayur eti, jyog jivati, mahan prajaya pasubhir bhavati mahan kirtya; lokan na nindet, tad vratam. 2. One who knows these verses of the Sakvari chant as woven on the worlds becomes possessed of the worlds, reaches a full length of life, lives well, becomes great in offspring and cattle, great in fame. One should not decry the worlds. That is the rule. II. 19. 2. Chandogya Upanisad 371 Section 18 REV ATI CHANT 1. aja him-karo’vayah prastavah, gava udgxtho’ svah pratiharah, puruso nidhanam, eta revatyah pasusu protah. 1. The goats are the syllable him. The sheep are the prastava. The cows are the udgxtha. The horses are the pratihara. The human being is the nidhana. These are the verses of the Revatx chant woven on the animals. 2. say a evam eta revatyah paiusuprota veda, paiuman bhavati, sarvam ayur eti, jyog jxvati, mahan prajaya pasubhir bhavati mahan kxrtya; pasun na nindet, tad vratam. 2. He who knows thus these verses of the Revatx chant as woven on the animals becomes the possessor of animals, reaches the full length of life, lives well, becomes great in offspring and cattle, great in fame. One should not decry animals. That is the rule. Section 19 YAJNAYAJNlYA CHANT 1. lomahim-karah, tv ak prastavah, mamsam udgxtho’ sthi prati- harah, majja nidhanam, etad yajhayajhxyam ahgesu protam. 1. Hair is the syllable him. Skin is the prastava. Flesh is the udgxtha. Bone is the pratihara. Marrow is nidhana. This is the Y ajhayajhiy a chant woven on the members of the body. 2. sa ya evam etad yajhayajhxyam ahgesu protam vedahgx bhavati, nahgena vihurchati, sarvam ayur eti, jyog jxvati mahan prajaya pasubhir bhavati mahan kxrtya, samvatsaram majjho nasnxyat, tad vratam; majjho nasnxyat iti vd. 2. He who thus knows this Y ajhayajhxy a chant as woven on the members of the body becomes equipped with limbs; does not become defective in any limb, reaches the full length of life, lives well, great in offspring and cattle, great in fame. One should not eat of marrow for a year. That is the rule. Rather, one should not eat of marrow at all. The plural number majjho is used to include fish also. S. 372 The Principal Upani$ads II. 21. 2 Section 20 RAJ AN A CHANT 1. agnir him-karah, vayuh prastavah, aditya udgithah, nak- satrani pratiharah, candramd nidhanam: etad rajanam devatasu protam. 1. Fire is the syllable him; Air is the prastava. Sun is the udgitha. Stars are the pratihara and moon is the nidhana. This is the Rajana chant woven on the divinities. 2. sa y a evam etad rajanam devatasu protam vedaitasam eva devatanam salokatam sarstitam sayujyam gacchati, sarvam ayur eti, jyog jivati, mahan prajaya paiubhir bhavati mahan kirtya; brdhmanan na nindet, tad vratam. 2. He who knows thus this Rajana chant as woven on the divinities goes to the same world, to equality and to complete union with these very divinities, reaches the full length of life, lives well, becomes great in offspring and cattle, great in fame. One should not decry the Brahmanas. That is the rule. He is lifted to the region of the deity whom he has loved and worshipped during life. Salvation does not consist in absorption with the Absolute or assimilation to God but in getting near His presence and participating in His glory. Section 21 THE SAM AN REGARDING THE ALL 1. trayi vidya him-karah, traya ime lokah sa prastavo’gnir vayur ddityah sa udgithah, naksatrdni vayamsi maricayah sa pratiharah, sarpa gandharvah pitaras tan nidhanam, etat sama sarvasmin protam. 1. The threefold knowledge is the syllable him. The three worlds here are the prastava. Fire, air and sun are the udgitha; stars, birds and the light rays are the pratihara; serpents, gandharvas and the fathers are the nidhana. This is the chant as woven in all. 2. sa y a evam etat sama sarvasmin protam veda, sarvam ha bhavati. 2. He who knows thus this chant as woven on all becomes all. II. 22-3- Chandogya Upanisad 373 3. tad esa slokah: yani pancadha trini trini tebhyo na jyayah par am anyad asti. 3. On this, there is this verse. There are triple things which are fivefold. Greater than these, there is nothing else besides. 4. yas tad veda sa veda sarvath sarva diso balim asmai haranti, sarvam asmity upasita, tad vratam, tad vratam. 4. He who knows that, knows all. All the quarters of space bring him gifts. One should meditate (on the thought) 'I am the All.' That is the rule, yea, that is the rule. Section 22 DIFFERENT MODES OF CHANTING I. vinardi samno vrne pasavyam ity agner udgitho’ niruktah prajdpateh, niruktah somasya, mrdu slaksnam, vdyoh, slaksnam balavad indrasya, krauhcam brhaspateh, apadhvantam varunasya: tan sarvan evopaseveta, varunam tv eva varjayet. 1. Of the Sdman, I choose the high-sounding one as good for cattle, this is the song sacred to Fire. The undefined one belongs to Praja-pati, the defined one to Soma; the soft and the smooth to Vayu, the smooth and strong to Indra; the heron-like to Brhaspati, the ill-sounding to Varuna. Let one practise all these but one should avoid that belonging to Varuna. 2. amrtatvam devebhya agayanity agayet svadham pitrbhya asam manusyebhyas trnodakam pasubhyah svargam lokam yajamanayannam atmana agay unity etani manasa dhyayann apramattah stuvita. 2. ‘Let me secure immortality for the gods by singing’ thus should one sing. ‘Let me secure offerings for the fathers by singing hope for men, grass and water for the cattle, the world of heaven for the sacrificer and food' for myself.’ Thus reflecting in his mind on all these, one should sing the praises carefully. 3. sarve svara indrasyatmanah sarva usmanah prajapater atmanah sarve sparsa mrtyor atmanah, tam yadi svaresupdlabhe- tendram saranam prapanno’bhuvam sa tv a prati vaksyatity enam bruyat. 374 The Principal Upanisads II. 23. 1. 3. All vowels are the embodiments of Indra; all spirants are the embodiments of Praja-pati; all consonants are the embodi¬ ments of Death. If one should reproach a person for his vowels, he should tell that one, ‘I have taken my refuge in Indra. He will answer you.’ 4. atha yady enam usmasupalabheta, prajapatim saranam prapanno’ bhuvam, sa tva prati peksyatity enam bhuyat. atha yady enam sparsesupalabheta: mrtyum saranam, prapanno' bhuvam sa tva prati dhaksyatity enam bruyat. 4. So if one should reproach a person for his spirants he should tell that one ‘I have taken refuge in Praja-pati. He will smash you.’ And if one should reproach a person for his consonants he should tell that one, ‘I have taken refuge in Death. He will burn you up.’ 5. sarve svara gho$avanto balavanto vaktavya indre balam dadaniti, sarva usmano’ grasta anirasta vivrta vaktavyah praja- pater atmanam paridadaniti , sarve sparsa lesenanabhinihitd vaktavya mrtyor atmanam pariharaniti. 5. All the vowels should be pronounced resonant and strong, (with the thought) ‘May I impart strength to Indra.’ All the spirants should be pronounced well open, without being slurred over, without being elided, (with the thought) ‘May I give myself to Praja-pati.' All the consonants should be pro¬ nounced slowly, without merging them together (with the thought) ‘May I withdraw myself from Death.’ Section 23 DIFFERENT MODES OF VIRTUOUS LIFE 1. trayo dharma-skandhah; yajho’ dhyayanam danam iti, pra- thamas tapa eva, dvitiyo br ahmacary deary a-kula-vasi, trtiyo’- tyantam atmanam deary akule vasadayan: sarva ete punya-loka bhavanti, brahma-samstho' mrtatvam eti. 1. There are three branches of duty, sacrifice, study and almsgiving — Austerity, indeed, is the hrst. The second is the pursuit of sacred wisdom, dwelling in the house of the teacher. Absolutely controlling his body in the house of the teacher, is the third. All these attain to the worlds of the virtuous. He who stands firm in Brahman attains life eternal. II. 23. 3- Chandogya Upanisad 375 tapah: austerity. It is used sometimes to comprehend all forms of the pursuit of self-control. ftarii tapas, satyam tapas, srutam tapas, santarh tapo, danam tapo, yajhas tapo bhur bhuvas svar brahmaitad upasyaitat tapah. Narayaniya. 8. brahmacarya: the practice of continence. Brahman is also used for tapas or austerity. Cp. bhagavan kasyapah sasvate brahmani vartate. Kalidasa: Sakuntala Act I. The commen¬ tators interpret Brahman as tapas. brahma-samstha: He who stands firm in Brahman. § suggests that this refers to the parivrdt or the monk who alone obtains eternal life, while others who practise active virtues obtain the worlds of the virtuous. He, however, points out that there is another view held by the Vrttikara, that anyone who stands firm in the eternal obtains the life eternal. He need not be a samnyasin. § argues that the true brahma-samstha is the samnyasin who gives up all actions : karma-nivrtti-laksanam parivrajyam brahma-samsthat- vam. S. THE SYLLABLE AUM 2. praja-patir lokan abhyatapat ; tebhyo abhitaptebhyas trayl vidya samprasravat, tam abhyatapat, tasya abhitaptaya etany aksarani samprasravanta bhur bhuvah svar iti. 2. Praja-pati brooded on the worlds. From them, thus brooded upon, issued forth the threefold knowledge. He brooded on this. From it, thus brooded upon, issued forth these syllables, bhuh, bhuvah, svah. threefold knowledge: three Vedas. bhuh, earth; bhuvah, atmosphere; svah, sky. 3. tan abhyatapat, tebhyo’bhitaptebhya aumkarah samprasravat, tad yatha sahkuna sarvani parnani sarhtrnnany evam aumkarena sarva vak samtrnnaurhkara evedarh sarvam, aumkara evedam sarvam. 3. He brooded on them and on them, thus brooded upon, issued forth the syllable Aum. As all leaves are held together by a stalk, so is all speech held together by Aum. Verily, the syllable Aum is all this, yea, the syllable Aum is all this. 376 II. 24. 7 The Principal Upanisads Section 24 THE DIFFERENT REWARDS FOR THE OFFERERS OF OBLATIONS 1. brahmavadino vadanti yad vasunam pratah savanam, rudranam madhyan-dinam savanam, ddityanam ca visvesam ca devanam trtiya-savanam. 1. The expounders of sacred wisdom declare that the morning offering belongs to the Vasus, the midday offering to the Rudras and the third (evening) offering to the Adityas and the Visve-devas. 2. kva tarhi yajamanasya loka iti, say as tarn na vidyat katharh kuryad, atha vidvan kuryat. 2. Where then is the world of the sacrificer? If he knows not (this), how can he perform (sacrifices)? So, let him, who knows, perform. 3. pur a pratar anuvdkasyopakaranaj jaghanena garhapa- tyasyodahmukha upavisya sa vasavam samabhigayati. 3. Before the commencement of the morning litany, he sits behind the garhapatya fire, facing the north and sings the chant sacred to the Vasus. In Srauta sacrifices, three fires are recognised, ahavaniya, daksina and garhapatya, corresponding to heaven, sky and earth. They are dedicated to the worlds of gods, ancestors and men respectively. 4. loka-dvaram apavrnu, pasyema tva vayarh rajyaya iti. 4. Open the door of this world, that we may see thee for the obtaining of the sovereignty. 5. atha juhoti namo’gnaye prthivi-ksite loka-ksite lokam me yajamanaya vindaisa vai yajamanasya loka etasmi. 5. Then he makes the offering (reciting) ‘Adoration to Fire, who dwells on earth, who dwells in the world. Obtain the world for me, the sacrificer. To this world of the sacrificer, I will go.’ 6. atra yajamanah parastad ayusah svaha’pajahi parigham ity ukvottisthati; tasmai vasavah pratah savanam samprayacchanti. 6. Thither will the sacrificer, after life, go. Hail, take away the bolt. Having said this, he rises. For him the Vasus fulfil the morning offering. 7. pura mddhyan-dinasya savanasyopakaranaj jaghanena agnidhriyasyodahmukha upavisya, sa raudram samabhigayati. II. 24. 15- Chandogya Upanisad 377 7. Before the commencement of the mid-day offering, he sits behind the Agnidhrxya fire, and facing the north, he sings the chant sacred to the Rudras. 8. loka-dvaram apavrnu, pasyema tva vayam vairajyaya iti. 8. Open the door of this world that we may see thee for the obtaining of sovereignty. 9. atha juhoti, namo vayave’ ntariksa-ksite loka-ksite lokam, me yajamanaya vinda, esa vai yajamanasya lokah, etasmi. 9. Then he makes the offering (reciting) ‘Adoration to Air, who dwells in the sky and dwells in the world. Obtain the world for me, the sacrificer. To this world of the sacrificer I will go.’ 10. atra yajamanah parastad ayusah svaha’pajahi parigham ity uktvottisthati , tasmai rudrd madhyan-dinam savanam sampra- yacchanti. 10. Thither, will the sacrificer, after life, go. Hail, take away the bolt. Having said this, he rises. For him, the Rudras fulfil the midday offering. 11. pur a trtiya-savanasyopakarandj jaghanenahavamyasyo- dahmukha upavisya sa adityam, sa vaisvadevam samabhigayati. 11. Before the commencement of the third offering, he sits behind the Ahavamya fire, facing the north, he sings the chant sacred to the Adityas and Visve-devas 12. loka-dudram apavrnu, pasyema tv a vayam svdrdjyaya iti. 12. Open the door of this world that we may see thee for the obtaining of sovereignty. 13. adityam, atha vaisvadevam, loka-dvaram apavrnu pasye¬ ma tv a vayam, samrajydya iti. 13. Thus the chant to the Adityas: now the chant to the Visved-evas : Open the door to this world that we may see thee for the obtaining of sovereignty. 14. atha juhoti, nama adityebhyas ca visvebhyas ca devebhyo divi-ksidbhyo loka-ksidbhyah lokam me yajamanaya vindata. 14. Then he makes the offering (reciting) ‘Adoration to the Adityas and to the Visve-devas, who dwell in heaven and dwell in the world, obtain the world for me, the sacrificer.’ 15- esa vai yajamanasya lokah, etasmy atra yajamanah parastad ayusah svahd’pahata parigham ity uktvottisthati. 378 The Principal Upanisads II. 24. 16. 15. 'Verily, to this world of the sacrificer will I go. Thither will the sacrificer after life go. Hail, take away the bolt.’ Having said this, he rises. 16. tasma adityas ca visve ca devas trtiya-savanam sampra- yacchanti, esa ha vai yajhasya matrarh veda, ya evarh veda, ya evarii veda. 16. For him, the Adityas and the Visve-devas fulfil the third offering. He, who knows this, knows the fulness of the sacrifice, yea, he who knows this. III. 2. I. Chandogya Upanisad 379 CHAPTER III Section I THE SUN AS THE HONEY OF THE GODS: RG VEDA I. aum: asau va adityo deva-madhu; tasya dyaur eva tirai- cina-vamio’ ntariksam apiipah, maricayah putrah. 1. Verily, yonder sun is the honey of the gods. Of this the sky is the cross-beam; the atmosphere is the honeycomb; the particles of light are the brood. The sun is treated as the object of meditation. The sky is the crossbeam from which the honeycomb hangs. 2. tasya ye prahco rasmayah ta evasya pracyo madhunadyah rca eva madhukrtah rgveda eva puspam, ta amrta apah ta va eta rcah. 2. The eastern rays of that sun are its eastern honey cells. The Rks are the producers of honey. The Rg Veda is the flower and those waters are the nectar and those very Rks indeed (are the bees). ‘Just as the bees produce honey by extracting the juices of flowers, so do the rks make their honey by extracting the juices of actions prescribed in the Rg Veda.’ 3. etam rg vedarn abhyatapams, tasyabhitaptasya yaias teja indr iy am viryam annadyam raso’jayata. 3. These brooded on the Rg Veda\ from it, thus brooded upon, issued forth as its essence, fame, splendour, (vigour of the) senses, virility, food and health. 4. tad vyaksarat, tad adityam abhito’ srayat, tad va etad yad etad adityasya rohitam rupam. 4. It flowed forth; it went towards the sun. Verily, that is what the red appearance of the sun is. Section 2 YAJUR VEDA 1. athaye’ sy a daksina ra&mayas ta evasya daksina madhu-nadyo yajumsy eva madhu-krto yajur veda eva puspam, ta amrta apah. 380 The Principal Upanisads III. 3. 3. 1. Now its southern rays are its southern honey-cells. The Yajus formulae are the producers of honey. The flower is the Yajur Veda and these waters are the nectar. 2. tdni va etani yajumsy etam yajur vedam abhyatapams, tasya- bhitaptasya yasas, teja, indriyam, viryam, annadyam, raso’ jayata. 2. Verily, these yajus formulae brooded on the Yajur Veda ; from it, thus brooded upon, issued forth as its essence, fame, splendour, (vigour of the) senses, virility, food and health. 3. tad vyaksarat, tad ddityam abhito’ srayat, tad va etadyad etad ddityasya suklam rupam. 3. It flowed forth; it went towards the sun. Verily, that is what the white appearance of the sun is. Section 3 SAM A VEDA 1. athaye’sya pratyahco rasmayas ta evasya praticyo madhu-na- dyah samany eva madhu-krtah sama veda eva puspam, ta amrta apah. 1. Now, its western rays are its western honey-cells. The Saman chants are the producers of honey. The flower is the Sama Veda and these waters are the nectar. 2. tdni va etani samany etam sama vedam abhyatapams tasyabhitaptasya yasas, teja, indriyam, viryam, annadyam, raso’ jayata. 2. Verily, these Saman chants brooded on the Sama Veda; from it, thus brooded upon, issued forth, as its essence, fame, splendour, (vigour of the) senses, virility, food and health. 3. tad vyaksarat, tad ddityam abhito srayat, tad va etad y ad etad ddityasya krsnarh rupam. 3. It flowed forth. It went towards the sun. Verily, that is what the dark appearance of the sun is. III. 5. 2. Chandogya Upanisad 381 Section 4 ATHARVA VEDA 1. atha ye syodahco rasmayas la evdsyodicyo madhu-nadyo’ tharvangirasa eva madhu-krtah, itihasa-puranam puspam, ta amrta apah. 1. Now its northern rays are its northern honey-cells. (The hymn of the) Atharvans and the Angirasas are the honey producers. The flower is legend and ancient lore. These waters are the nectar. The stories from the Epics and the Puranas were repeated at some sacrifices. They are mentioned in the Brahmanas, and later collected in the Mahabharata and the Puranas. 2. te va ete tharvangirasa etad itihasa-puranam abhyatapams, • tasyabhitaptasya yasas, teja, indriyam, viryam, annadyam, raso’ jayata. 2. Verily, these (hymns) of the Atharvans and Angirasas brooded upon that legend and ancient lore. From them, thus brooded upon, issued forth, as their essence, fame, splendour, (vigour of the) senses, virility, food and health. 3. tad vyaksarat, tad adityam abhito’ srayat, tad va etad y ad etad adityasya par am krsnam rupam. 3. It flowed forth. It went towards the sun. Verily, that is what the extremely dark appearance of the sun is. Section 5 BRAHMAN 1. atha ye syordhva rasmayas ta evasyordhva madhu-nadyo guhya eva’ desa madhu-krto , brahmaiva puspam, ta. amrta apah. 1. Now, its upward rays are its upper honey cells. The hidden teachings (the Upanisads) are the honey producers. Brahman is the flower. These waters are the nectar. Brahman, according to S, here signifies the pranava, i.e. the syllable aum. 2. te va ete guhya ddesd etad brahmabhyatapams tasyabhita- ptasya yasas, teja, indriyam, viryam, annadyam, raso’ jayata. 382 The Principal Upanisads III. 6. 3. 2. These hidden teachings brooded on Brahman, and from it thus brooded upon, issued forth, as its essence, fame, splendour, (vigour of the) senses, food and health. 3. tad vyaksarat, tad adityam abhito’ srayat , tad va etadyad etad adityasya madhye ksobhata iva. 3. It flowed forth. It went towards the sun. Verily, that is what seems to be the trembling in the middle of the sun. 4. te va ete rasanam rasah. veda hi rasah, tesam ete rasah, tani va etany amrtanam amrtani, veda hy amrtah, tesam etany amrtani. 4. Verily, these are the essences of the essences, for the Vedas are the essences and these are their essences. Verily, these are the nectars of the nectars for the Vedas are the nectars and these are their nectars. According to § all these are meant to emphasise the importance of eulogised actions: karma-stutir esah. Section 6 THE KNOWER OF THE COSMIC SIGNIFICANCE OF THE VEDAS REACHES THE WORLD OF THE VASUS 1 tad yat prathamam amrtam tad vasava upajivanty agnina mukhena, na vai deva asnanti na pibanty etad evamrtam drstva trpyanti. 1. That which is the first nectar, on that live the Vasus, through fire as their mouth. Verily the gods neither eat nor drink. They are satisfied merely with seeing that nectar. 2. ta etad eva riipam abhisamvisanty etasmad rupad udyanti. 2. They retire into this form (colour) and come forth from this form (colour). 3. sa y a etad evam amrtam veda, vasunam evaiko bhutvagnin- aiva mukhenaitad evamrtam drstva trpyati, sa etad eva rupam abhisamvisati , etasmad rupad udeti. 3. He who knows thus this nectar becomes one of the Vasus and through the fire as his mouth is satisfied merely with seeing the nectar. He retires into this form (colour) and comes forth from this form (colour). III. 8. i. Chandogya Upanisad 383 4. sa yavad adityah purastad udeta pascad astam eta, vasunam eva tavad adhipatyam svarajyam paryeta. 4. As long as the sun rises in the east and sets in the west, so long does he attain the worship and sovereignty of the Vasus. Section 7 OF THE RUDRAS 1. atha yad dvitiyam amrtam, tad rudra upajivantindrena mukhena, na vai devd ainanti, na pibanti, etad evamrtam drstva trpyanti. 1. Now that which is the second nectar, on that live the Rudras, through Indra as their mouth, Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar. 2. ta etad eva rupam abhisamviianti , etasmad rupad udyanti. 2. They retire into this form (colour) and come forth from this form (colour). 3. sa y a etad evam amrtam veda rudranam evaiko bhutven- drenaiva mukhenaitad evamrtam drstva trpyati, sa etad eva rupam abhisamviiati , etasmad rupad udeti. 3. Who knows thus this nectar becomes one of the Rudras and with Indra as his mouth is satisfied merely with seeing the nectar. He retires into this form (colour) and comes forth from this form (colour). 4. sa yavad- adityah purastad udeta, paicad astam eta, dvis tavad daksinata udetottarato’ Siam eta, rudranam eva tavad adhi- Patyam svarajyam paryeta. 4. As long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north and just that long does he attain the lordship and sovereignty of the Rudras. Section 8 OF THE ADITYAS 1. atha yat trttyam amrtam, tad aditya upajivanti varunena mukhena, na vai devd asnanti, na pibanti, etad evamrtam drstva trpyanti. 384 The Principal Upanisads III. 9. 3. 1. Now, that which is the third nectar, on that live the Adityas through Vanina as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar. 2. ta etad eva rupam abhisamvisanty etasmad rupad udyanti. 2. They retire into this form (colour) and come forth from this form (colour). 3 sa ya etad evam amrtam vedadityanam evaiko bhutva varun- enaiva mukhenaitad evamrtam drstva trpyati, sa etad eva rupam abhisamvisati, etasmad rupad udeti. 3. He who knows thus this nectar, becomes one of the Adityas and with Varuna as his mouth, is satisfied merely with seeing the nectar. He retires into this form (colour) and comes forth from this form (colour). 4. sa yavad adityo daksinata udetottarato’ stam eta, dvis tavat pascad udeta purastad astam eta, adityanam eva tavad adhipatyam svarajyam paryeta. 4. As long as the sun rises in the east and sets in the west twice as long does it rise in the west and set in the east and just that long does he attain the lordship and sovereignty of the Adityas. Section 9 OF THE M A RUTS I. atha yac caturtham amrtam, tan maruta upajivanti somena mukhena, na vai deva asnanti, na pibanti, etad evamrtam drstva trpyanti. 1. Now that which is the fourth nectar, on that live the Maruts, through Soma as their mouth; Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar. 2. ta etad eva rupam abhisamvisanti , etasmad rupad udyanti. 2. They retire from this form (colour) and come forth from this form (colour). 3. sa ya etad evam amrtam veda, marutam evaiko bhutva somenaiva mukhenaitad evamrtam drstva trpyati, sa etad eva rupam abhisamvisati. etasmad rupad udeti. III. io. 4. Chdndogya Upanisad 385 3. He who knows thus this nectar, becomes one of the Maruts and through Soma as his mouth, is satisfied merely with seeing the nectar. He retires into this form (colour) and comes forth from this form (colour). 4. sa yavad adityah pascad udeta, purastad astam eta, dvis tavad uttarata udeta, daksinato’ stam eta, marutam eva tavad adhipatyam svdrajyam paryeta. 4. As long as the sun rises in the west and sets in the east, just that twice as long does the sun rise in the north and set in the south just that long does he attain the lordship and sovereignty of the Maruts. Section 10 OF THE SADHYAS 1. atha y at pahcamam amrtam tat sadhya upajivanti brahmana mukhena, na vai dev a asnanti, na pibanti, etad ev amrtam drstva trpyanti. 1. Now, that which is the fifth nectar, on that live the Sadhyas, through Brahma as their mouth. Verily, the gods neither eat nor drink. They are satisfied merely with seeing that nectar. 2. ta etad eva rupam abhisamvisanti , etasmad rupad udyanti. 2. They retire into this form (colour) and come forth from this form (colour). 3 . sa y a etad evam amrtam veda, sadhyanam evaiko bhutva brahmanaiva mukhenaitad evamrtam drstva trpyanti, sa etad eva rupam abhisamvisati, etasmad rupad udeti. 3. He, who knows thus this nectar, becomes one of the Sadhyas and through Brahma as his mouth, is satisfied merely with seeing the nectar. He retires into this form (colour) and comes forth from this form (colour). 4. sa yavad aditya uttarata udeta, daksinato’ stam eta, dvis tavad urdhva udetdrvah astam eta, sadhyanam eva tavad adhipa tyam svdrajyam, paryeta. 4. As long as the sun rises in the north and sets in the south, twice as long does it rise in the zenith and set in the nadir, 386 The Principal Upanisads III. 11. 5. just that long does he attain the lordship and sovereignty of the Sadhyas. Section 11 THE WORLD OF BRAHMA 1. atha tata urdhva udetya naivodeta nastam eta, ekala eva madhye sthata, tad e§a Slokah: 1. Henceforth, after having risen in the zenith, he will no more rise nor set. He will stand alone in the middle. On this, there is this verse : The movements of the sun are intended to help the creatures to experience the results of their actions, and when these experiences have ended the sun takes the creatures unto himself, praninam sva-karma-phala-bhoga-nimittam anugraharh tat karma-phalopabho- ga-ksaye tani prani-jatany atmani samhytya. S. The question is raised whether the sun in the regions of Brahma moves along nights and days. The reply is given in the next verse. 2. na vai tatra na nimloca nodiyaya kadacana, devas tenaham satyena ma viradhisi brahmana iti. 2. It is not so there. The sun has not set; nor has he ever risen. O ye gods, by this truth, may I not fall from Brahma. He calls the gods to bear witness to the truth of his statement. 3. na ha va asma udeti, na nimlocati, sakrd diva haivasmai bhavati, ya etam evam brahmopani^adam veda. 3. Verily, for him, who knows thus, this mystic doctrine of Brahma, the sun neither rises nor sets. For him it is day for ever. ‘The knower becomes the eternal inborn Brahman, unconditioned by time marked by the rising and setting of the sun.’ vidvan uda- ydsta-maya-kaldparicchedyarh nityam ajam brahma bhavati. 4. tadd haitad brahma prajapataya uvaca, prajapatir manave, manuh prajabhyah, tadd haitad uddalakaya runaye jye?thaya putraya pita brahma provaca. 4. Brahma told this to Praja-pati\ Praja-pati to Manu; Manu to his descendants. To Uddalaka Aruni, the eldest son, his father declared this Brahma. 5. idam vava taj jye$thaya putraya pita brahma prabruyat pranayyaya vantevasine. III. 12. 4. Chandogya Upanisad 387 5. Verily, a father may teach this Brahma to his eldest son or to a worthy pupil. 6. nanyasmai kasmai cana, yady apy asma imam adbhih parigrhitam dhanasya purnarh dadyad, etad eva tato bhuya ity etad eva tato bhuya iti. 6. And to no one else. Even if one should offer him the whole of this (earth) encompassed by water and filled with treasure. (He should say) ‘This, truly, is greater than that — yea, greater than that.’ Section 12 THE GAYATRI 1. gayatri va idam, sarvam bhutam yad idam kirn ca, vag vai gayatri, vag va idam sarvam bhutam gayati ca trayate ca. 1. Verily, the Gayatri is all this that has come to be, what¬ soever there is here. Speech, verily, is Gayatri. Verily, the Gayatri sings of and protects everything here that has come to be. As Brahman is incomprehensible by itself, these symbols are employed. For Madhva Gayatri is not the metre of that name but Visnu. 2. yd vai sd gayatriyam vava sd ycyarh prthivi, asyam hidarh sarvam, bhutam pratisthitam. etam eva natiiiyate. 2. Verily, what this Gayatri is, that, verily, is what this earth is, for on it everything here that has come to be is established. It does not go beyond it. 3. yd vai sd prthiviyam vava sd yad idam asmin puru§e 6ariram, asmin hime pranah prati$thitdh, etad eva natiiiyante. 3. Verily, what this earth is, that, verily, is what the body in man here is: for on it these vital breaths are established. They do not go beyond it. 4. yad vai tat puru§e iariram idam vava tad yad idam asminn antah puru?e hrdayam, asmin hime pranah pratisthitah, etad eva natiiiyante. 4. Verily, what the body in man is, that, verily, is what the heart within man here is : for on it these vital breaths are established. They do not go beyond it. 388 The Principal Upanisads III. 13. 1. 5. saisa catuspada sadvidha gayatri, tad etad rcabhyanuktam. 5. This Gayatri has four feet and is sixfold. This is also declared by a Rk verse. The Gayatri is a metre with four feet, each foot having four syllables. It is sixfold in the shape of speech, creatures, earth, body, heart and vital breath. £. 6. etdvan asya mahima, tato jydyams ca purusah pado’sya sarva bhiitdni, trip ad asyamrtam divi. 6. Its greatness is of such extent, yet Purusa is greater still. All beings are one fourth of him. The three fourths, immortal, is in the sky. The Purusa is so called because it fills everything and lies in the body: sarva-puranat puri sayanac ca. S. 7. yad vai tad. brahmetidam vava tadyo’yam bahirdha purusad akaso yo vai sa bahirdha purusad akasah. 7. Verily, what is called Brahman, that is what the space outside of a person is. Verily, what the space outside of a person is. 8. ayam vava sa yo’yam antah purusa akaso yo vai so’ntah purusa akasah. 8. That is what the space within a person is. Verily, what the space within a person is. 9. ayam vava sa yo’yam antar-hrdaya akasah, tad etat purnam apravarti, purnam apravartinim sriyam labhate ya evarh veda. 9. That is the same as what the space here within the heart is. That is the full, the non-active. He who knows thus, obtains full and non-active prosperity. non-active: unchanging. Section 13 THE FIVE DOORKEEPERS OF THE WORLD OF HEAVEN i. tasya ha va etasya hrdayasya pahca deva-susayah, sayo’sya prdh susih sa pranah, tac caksuh, sa adityah, tad etat tejo’ nnadyam ity updstta, tejasvy annddo bhavati ya evarh veda. 1. Verily, indeed, this heart here has five openings for the gods. Its eastern opening is the prana (up-breath). That is III. 13. 6. Chandogya Upanisad 389 the eye; that is the sun. One should meditate on this as glow and as health. He who knows this becomes glowing and healthy. 2. atha yo’sya daksinah susih sa vyanah, tac chrotram, sa candramah, tad etac chrls ca yasas cety updslta suntan yasasvl bhavati ya evarit veda. 2. Now its southern opening is vyana (the diffused breath). That is the ear: that is the moon. One should meditate on this as prosperity and fame. He who knows this becomes prosperous and famous. 3. atha yo’sya pratyari susih so’panah, sa vak so’gnih tad etad brahma-varcasam annadyam ity updslta brahma-varcasy annado bhavati y a evarit veda. 3. Now, its western opening is apana (downward breath). That is speech, that is fire. One should meditate on it as the lustre of sacred wisdom and health. He who knows this becomes possessed of the lustre of sacred wisdom and health. 4. atha yo’syodari susih sa samanah, tan manah, sa parjanyah, tad etat klrtis ca vyustis cety updslta, klrtimdn vyustiman bhavati ya evarit veda. 4. Now, this northern opening is samana (equalised breath). That is mind, that is rain; one should meditate on it as fame and beauty. He who knows this becomes famous and beauteous. kirtih: fame; celebrity, due to the knowledge of the mind: manaso jrianasya klrti-hetutvat, atma-paroksarii visrutatvarii kirtih, yasah sva-kar ana-saritvedyarii visrutatvam. vyustih: beauty; self-recognised beauty of the body, vyustih kantir deha-gatarit lavanyam. 5. atha yo’syordhvah susih sa udanah, sa vayuh, sa akasah, tad etad ojas ca mahas cety upasita, ojasvl mahasvan bhavati ya evarit veda. 5. Now, the upper opening is udana (out-breath). That is air, that is space. One should meditate on it as strength and great¬ ness. He who knows this becomes strong and great. 6. te va eteparica brahma-pur us ah svargasya lokasya dvara-pdh, sa ya etan evarit parica brahma-purusan svargasya lokasya dvara-pan veda, asya kule vlro jayate, pratipadyate svargarit lokam, ya etan evarit parica-brahma-purusan svargasya lokasya dvara-pan veda. 390 The Principal Upanisads III. 13. 8. 6. These, verily, are the five Brahma-persons, the door¬ keepers of the world of heaven. He who knows these five Brahma-persons, the doorkeepers of the world of heaven, in his family a hero is born. He who knows these five Brahma- persons, the doorkeepers of the world of heaven, himself reaches the world of heaven. By controlling the eye, ear, speech, mind and breath through meditation, by checking their outward activities, we are enabled to reach the Brahma in the heart. THE SUPREME EXISTS WITHIN ONESELF 7. atha yad atah paro divo jyotir dlpyate visvatah prsthesu, sarvatah prsthesv anuttamesiittamesu lokesu, idarh vava tad yad idam asminn antah puruse jyotih. 7. Now the light which shines above this heaven, above all, above everything, in the highest worlds beyond which there are no higher, verily, that is the same as this light which is here within the person. 8. tasyaisa drstih, yatraitad asmih ianre samsparsenosni- manam vijanati, tasyaisa irutih yatraitat karnav apigrhya ninadam iva nadathur ivagner iva jvalata upairnoti, tad etad drstam ca srutam cety upasita: caksusyah sruto bhavati ya evam veda, ya evam veda. 8. There is this seeing of it, as when, in this body, one perceives the warmth by touch. There is this hearing of it, as when, on closing the ears, one hears as it were a sound, as it were a noise, as of a fire blazing. One should meditate on this that has been seen and heard. One who knows this becomes one beautiful to see and heard of in renown, yea, one who knows this. The writer here refers to visions and voices of which some mystic seers speak. III. 14. 3. Chandogya Upanisad 391 Section 14 THE INDIVIDUAL SOUL IS ONE WITH THE SUPREME BRAHMAN 1. sarvam khalv idam brahma, tajjalan Hi, Santa upasita; atha khalu kratumayah purusah, yatha-kratur asminl loke puruso bhavati tathetah pretya bhavati, sa kratum kurvita. 1. Verily, this whole world is Brahman, from which he comes forth, without which he will be dissolved and in which he breathes. Tranquil, one should meditate on it. Now verily, a person consists of purpose. According to the purpose a person has in this world, so does he become on departing hence. So let him frame for himself a purpose. All this is Brahman: Cp. Maitri IV. 6. brahma khalv idam vdva sarvam. Brahman is prior to all this and produces all this. The word tajjalan is explained by S as ‘beginning, ja, ending, la, and continuing, an,’ in it: tasmat brahmano jatam — alas tajjam, tatha tenaiva janana-kramena pratilomataya tasminn eva brahmani llyate, tad-atmataya slisyata iti tallam; tatha tasminn eva sthitikale’niti praniti cestata iti. As we will, so will our reward be: kratv-anurupam phalam. S. 2. mano-mayah prana-Sariro bha-rupah satya-samkalpa akas- atma sarva-karma sarva-kamah sarva-gandhah sarva-rasah sarvam idam abhyatto’vaky anadarah. 2. He who consists of mind, whose body is life, whose form is light, whose conception is truth, whose soul is space, con¬ taining all works, containing all desires, containing all odours, containing all tastes, encompassing this whole world, being without speech and without concern. $ means by prana-sarira, the subtle body. Prana-Sarirah prano lihgatma vijhdna-kriya-sakti-dvaya-sammurchu tah. £. 3. esa ma atmantar hrdaye’myan vnher va, yavad va, sarsapad va, Syamakad va, Syamaka-tandulad va; esa ma atmantar hrdaye jyayan prthivyah, jyayan antariksaj jayan divah, jyayan ebhyo lokebhyah. 3. This is my self within the heart, smaller than a grain of rice, than a barley com, than a mustard seed, than a grain of millet or than the kernel of a grain of a millet. This is myself 392 The Principal Upanisads III. 15. 2. within the heart, greater than the earth, greater than the atmosphere, greater than the sky, greater than these worlds. 4. sarva-karmd sarva-kamah sarva-gandhah, sarva-rasah, sar- vam idam abhydtto vdky anadarah, esa ma dtmantar hrdaye etad brahma, etam itah pretydbhisambhavitasmiti, yasya syat addha na vicikitsastiti ha smaha sandilyah, sandilyah. 4. Containing all works, containing all desires, containing all odours, containing all tastes, encompassing this whole world, without speech, without concern, this is the self of mine within the heart ; this is Brahman. Into him, I shall enter, on departing hence. Verily, he who believes this, will have no more doubts. Thus used to say Sandilya, yea Sandilya. This is the famous Sandilya vidya which affirms the oneness of the individual soul and the Supreme Brahman. For Sandilya (1) the Absolute is that from which things are born, to which they repair and by which they live, (2) our next life depends on what we do in this life, (3) Atman is both the transcendent and the immanent, and (4) the end of man is union with the Self. Section 15 THE UNIVERSE AS A TREASURE CHEST 1. antariksodarah koso bhumi budhno na jiryati, diso hy asya sraktayo dyaur asyottaram bilam, sa esa koso vasu-dhdnas tasmin visvam idam sritam. 1. The chest, having the atmosphere for its inside, and the earth for its bottom does not decay. The quarters of space are its corners and its upper lid is the sky. This chest is one con¬ taining wealth and within it rests everything here. 2. tasya praci dig juhur nama, sahamana nama daksina, rajhl nama pratici, subhuta namodici, tasarh vayur vatsah, sa ya etam evam vayum disam vatsarn veda, na putra-rodam roditi, so’ ham etam evam vayum disam vatsarn veda, ma putra-rodam rudam. 2. The eastern quarter is named juhu; its southern quarter is named sahamana ; its western quarter is called rajhi; its northern quarter is called subhuta. The child of these is air. He who knows this air thus as the child of the quarters of space weeps not for a son. I here know this air thus as the child of the quarters of space, let me not weep for a son. 393 III. 15. 7. Chandogya Upanisad juhu is the sacrificial ladle. sahamana is ‘the region of Yama in which people suffer the results of evil deeds.’ S. rdjnl is so called ‘because it is lorded over by the king ( rajan ) Varuna or because it is red ( rdga ) with the colours of evening.’ S. subhuta is ‘the region presided over by Kubera, the god of wealth.’ ma putra-rodarh rudam : May I not weep for the death of my son, may I have no occasion to weep for the death of my son : putra-marana- nimittam putra-rodo mama mabhut. 3. If the promise made in III. 13-16, in his family a hero is born is to be fulfilled, this kosa-vijhana or knowledge of the treasure chest is needed. 3. aristam kosam prapadye 'mund’mund’mund, pranam prapadye, ’mund’mund’mund; bhuh prapadye mund’mund’mund; bhuvah prapadye ’mund’mund’mund; svah prapadye’ munamuna ’ muna . 3. I take refuge in the imperishable chest with this one, with this one, with this one. I take refuge in the breath, with this one, with this one, with this one. I take refuge in bhuh, with this one, with this one, with this one. I take refuge in bhuvah, with this one, with this one, with this one. I take refuge in svah, with this one, with this one, with this one. The son’s name, § says, is to be uttered thrice, when praying to the different deities. 4. sa yad avocam: pranam prapadya iti prano va idarn sarvarh bhutam yad idam kin ca, tarn eva tat prapatsi. 4. When I said, ‘I take refuge in breath,’ breath, verily, is everything here that has come to be, whatsoever there is. So it was in this I took refuge. 5. atha yad avocam: bhuh prapadya iti prthivim prapadye’ ntariksam prapadye, divam prapadya ity eva tad avocam. 5. So when I said, ‘I take refuge in bhuh,’ what I said was ‘I take refuge in earth, I take refuge in atmosphere, I take refuge in sky.’ 6. atha yad avocam: bhuvah prapadya ity agnim prapadye, vayum prapadye, adityam prapadya ity eva tad avocam. 6. So when I said, ‘I take refuge in bhuvah,’ what I said was, ‘I take refuge in Fire, I take refuge in Air, I take refuge in Sun.’ 7. atha yad avocam: svah prapadya ity rg vedam prapadye, yajur vedam prapadye, sama vedam prapadya ity eva tad avocam, tad avocam. / 394 The Principal Upanisads III. 16. 3. 7. So when I said, ‘I take refuge in svah,’ What I said was, ‘I take refuge in the Rg Veda, I take refuge in the Yajur Veda, I take refuge in the Sama Veda. That was what I said.’ This section points out how symbols are used for worship and the objects prayed for are this- worldly. Section 16 THE WHOLE LIFE IS SYMBOLICALLY A SACRIFICE 1. puruso vava yajhah, tasya yani catur-vimsati varsani , tat pratah-savanam , catur-vimiaty-aksara gayatri, gayatram pratah- savavam, tad asya vasavo’ nvayattah, prana vava vasavah, ete hidarh sarvarh vasayanti. 1. Verily, a person is a sacrifice. His (first) twenty-four years are the morning libation, for the Gayatri (metre) has twenty- four syllables and the morning libation is offered with a gayatri hymn. With this (part of the sacrifice) the Vasus are connected. Verily, the vital breaths are the Vasus, for they cause every¬ thing here to endure. 2. tarn ced etasmin vayasi kim cid upatapet, sa bruyat, prana vasavah, idam me pratah-savanam madhyan-dinam-savanam anu samtanuteti, maham prananam vasunam madhye yajho vilop- siycti, udd haiva tata ety agado ha bhavati. 2. If in this period of life any sickness should overtake him, let him say, ‘O ye vital breaths, ye Vasus, let this morning libation of mine continue over to the midday libation. Let not me, the sacrifice, be broken off in the midst of the vital breaths, of the Vasus.’ He arises from it; he becomes free from sickness. While the previous section dealt with the long life of the son, this deals with one’s own long life. 3. atha yani catuscatvarimsad varsani, tan madhyan-dinam- savanam catid-catvarim£ad-ak$ara tristup, traistubham madhyan- dinam-savanam, tad asya rudra anvayattah, prana vava rudrah, ete hidam sarvarh rodayanti. 3. Now the (next) forty-four years are the midday libation for the Tristubh (metre) has forty-four syllables and the midday libation is offered with a Tristubh hymn. With this (part of the sacrifice) the Rudras are connected. Verily, the vital breaths are III. 16. 7. Chandogya Upanisad 395 the Rudras for (on departing) they cause everything here to weep. 4. tam ced etasmin vayasi kim cid upatapet sa bruyat, prana rudrah idam me madhyan-dinam-savanam trtlya-savanam anu sarhtanuteti , maham prananam rudranam madhye yajno vilop- slyeti, udd haiva tata ety agado haiva bhavati. 4. If, in this period of life, any sickness should overtake him, let him say, ‘O ye vital breaths, ye Rudras, let this midday libation of mine continue over to the third libation. Let not me, the sacrifice, be broken off in the midst of the vital breaths, of the Rudras.’ He arises from it; he becomes free from sickness. 5. atha yany asta-catvarimiad varsani, tat trtlya-savanam, asta-catvarimiad-aksara jagatl, jagatam trtlya-savanam, tad asya ditya anvayattah, prana vavadityah, ete hldam sarvam adadate. 5. Now the (next) forty-eight years are the third libation for the jagatl (metre) has forty-eight syllables and the third libation is offered with a jagatl hymn. With this (part of the sacrifice) the Adityas are connected. Verily, the vital breaths are the Adityas for (on departing) they take everything to themselves. 6. tam ced etasmin vayasi kim. cid upatapet sa bruyat prana aditya idam me trtlya-savanam ayur anu sarhtanuteti, maham prananam adityanam madhye yajno vilopslyety , udd haiva tata ety agado haiva bhavati. 6. If, in this period of life, any sickness should overtake him, let him say, ‘0 ye vital breaths, ye Adityas, let this third liba¬ tion of mine continue to a full length of life. Let not me, the sacrifice, be broken off in the midst of the vital breaths, the Adityas.’ He arises from it; he becomes free from sickness. 7. etadd ha sma vai tad vidvan aha mahidasa aitareyah; sa kim ma etad upatapasi, yo’ham anena na presydmlti; sa ha sodasam var$a-6atam ajlvat; pra ha $odasam varsa-iatam jlvati, ya evarh veda. 7. Verily, it was knowing this that Mahidasa Aitareya used to say, ‘Why do you afflict me with this sickness, me, who am not going to die by it?’ He lived a hundred and sixteen years. He, too, who Knows this lives to a hundred and sixteen years. Mahidasa Aitareya was a dasa or a iudra by birth. According to Sayana’s Introduction to the Aitareya Brahmana, he was the son of 396 The Principal Upanisads III. 17. 6. a Brahmana seer by I tar a, a low-caste woman. As he was not given the same treatment as other sons, his mother prayed to Mahl or the goddess Earth, who granted her prayers. The son was enabled to compose the Brahmanas and the Aranyakas. This story implies a protest against the injustice of the caste system. Section 17 MAN’S LIFE A SACRIFICE 1. sa yad asisisati yat pipasati, yan na ramate, ta asya diksah. 1. When one hungers and thirsts and abstains from pleasures these constitute the initiatory rites. The writer gives an account of a sacrifice which can be performed without any ceremonial and in spirit even by hermits. Privation is equated with initiation, enjoyments with the sacrificial sessions and chantings, the virtues with- the offerings, generation with regeneration and death with the last ritual the final bath. 2. atha yad asnati, yat pibati, yad ramate, tad upasadair eti. 2. And when one eats and drinks and enjoys pleasures, then he joins in the Upasada ceremonies. upasada: a particular class of sacrifices who are happy because thev take only milk: upasadam ca payo-vratatva-nimittam sukham asti. S. 3. atha yadd hasati yaj jaksati, yan maithunarh carati, stuta- sastrair eva tad eti. 3. And when one laughs and eats and indulges in sexual intercourse, then he joins in the chant and recitation. 4. atha yat tapo ddnarn arjavam ahihisa satya-vacanam iti, ta asya daksinah. 4. And austerity, almsgiving, uprightness, non-violence, truthfulness, these are the gifts for the priests. 5. tasmad ahuh sosyaty asosteti punar utpadanam evasya, tan maranam evavabhrthah. 5. Therefore they say ‘He will procreate.' He has procreated — that is his new birth. Death is the final bath (after the ceremony). 6. tadd haitad ghora ahgirasah krsnaya devaki-putrayoktvo- vaca, a-pipasa eva sa babhiiva so’ntavelaydm etat trayam prati- III. 18. i. Chandogya Upanisad 397 padyet: aksitam asi, acyutam asi, prana-samsitam asiti: tatraite dve rcau bhavatah. 6. When Ghora Angirasa, after having communicated this to Krsna, the son of Devaki, he also said, as he had become free from desire, ‘In the final hour, one should take refuge in these three (thoughts). Thou art the indestructible; thou art the un¬ shaken, thou art the very essence of life.’ On this point, there are these two Rg verses § points out that the references are to the Yajus verses beginning with (i) aksitam asi, (ii) acyutam asi, and (iii) prana-samsitam asi. See Bhagavad-Gita, p. 28. 7. ad it pratnasya retasah, ud vayarh tamasas-pari jyotih pasyanta uttaram svah pasyanta uttaram, devam devatra suryam aganma jyotir uttamam iti, jyotir uttamam iti. 7. Proceeding from the primeval seed, they see the morning light that shines higher than the sky. Seeing beyond darkness, the higher light, seeing the higher light, we attain to the. sun god among the gods, the highest light, yea, the highest light. In some texts, after retasah, we find jyotih pasyanti vasaram, paro yad idhyate diva. ‘Those that know Brahman, with their eyes turned aside, with their hearts purged by the restrictions of the ascetic life like brahma- carya see the light all round’ : nivrtta-caksuso brahma-vido brahma- caryadi-nivrtti-sadhanaih suddhantahkarana a samantato jyotih pasyanti. S. Section 18 THE FOURFOLD NATURE OF THE INDIVIDUAL AND THE WORLD 1. mano brahmety upasitety adhyatmam, athadhidaivatam akaso brahmety (updsita), ubhayam adistam bhavaty adhyatmam cddhidaivatam ca. 1. One should meditate on the mind as Brahman — -this with regard to the self. Now with reference to the divinities one should meditate on space as Brahman. This is the twofold instruction, that which refers to the body and that which refers to the divinities. III. 18. 6. 398 The Principal Upanisads akasa or space is used as it is ‘all-pervading, subtle and free from limitations': sarva-gatatvat suksmatvat, upddhi-hinatvat. S. 2. tad etac catuspad brahma, vak padah, pranah padas caksuh padah srotram pada ity adhyatmam; athadhidaivatam, agnih pado vayuh padah, adityah pado disah pada ity ubhayam evadistam bhavaty adhyatmam caivadhidaivatam ca. 2. That Brahman has four quarters. Speech is one quarter, breath is one quarter, the eye is one quarter, the ear is one quarter. This with reference to the self. Now with reference to the divinities. Fire is one quarter, air is one quarter, the sun is one quarter and the directions are one quarter. This is the two¬ fold instruction with reference to the self and with reference to the divinities. 3. vag eva brahmanai caturthah padah, so’gnina jyotisa bhati ca tapati ca, bhati ca tapati ca kirtya yasasa brahma-varcasena, ya evam veda. 3. Speech, verily, is a fourth part of Brahman. It shines and warms with the light of fire. He who knows this shines and warms with fame, with renown, and with the radiance of Brahma-knowledge . 4. prana eva brahmanas caturthah padah, sa vayuna jyotisa bhati ca tapati ca, bhati ca tapati ca kirtya yaiasa brahma-varca¬ sena, ya evam veda. 4. Breath, verily, is a fourth part of Brahman. It shines and warms with the light of air. He who knows this shines and warms with fame, with renown, and with the radiance of Brahma- knowledge. 5. caksur eva brahmanas caturthah padah, sa adityena jyotisa bhati ca tapati ca, bhati ca tapati ca kirtya yasasa brahma-varca¬ sena, ya evam veda. 5. The eye, verily, is a fourth part of Brahman. It shines and warms with the light of the sun. He who knows this shines and warms with fame, with renown, and with the radiance of Brahma- knowledge. 6. srotram eva brahmanas caturthah padah, sa digbhir jyotisa bhati ca tapati ca, bhati ca tapati ca kirtya yasasa brahma-varca¬ sena, ya evam veda, ya evam veda. 6. The ear is a fourth part of Brahman. It shines and warms with the light of the directions. He who knows this shines and III. ig. 3. Chandogya Upani$ad 399 warms with fame, with renown, and with the radiance of Brahma-knowledge . Section 19 THE COSMIC EGG 1. adityo brahmety adesah, tasyopavydkhyanam: asad evedam agra asit, tat sad aslt, tat samabhavat, tad andarn niravartata, tat samvatsarasya matram asayata, tan nirabhidyata, te andakapdle rajatam ca suvarnam cabhavatam. 1. The Sun is Brahman — this is the teaching. An explanation thereof (is this). In the beginning this (world) was non-existent. It became existent. It grew. It turned into an egg. It lay for the period of a year. It burst open. Then came out of the egg¬ shell, two parts, one of silver, the other of gold. See R.V. X. 129; Manu I. 12. asat: non-existent, it does not mean absolute non-being. It is a state in which name and form were not manifested: avyakrta-nama-rupam. S. See also T.U. II. 7. In C.U. VI. 2, the view that in the beginning there was only non- being is combated. 2. tad yad rajatam seyam prthivi, yat suvarnam sa dyauh ; yaj jarayu teparvatah,y.ad ulbam sa megho nxhdrah,yd dhamanayas td nadyah, yad vasteyam udakam sa samudrah. 2. That which was of silver is this earth; that which was of gold is the sky. What was the outer membrane is the moun¬ tains ; that which was the inner membrane is the mist with the clouds. What were the veins were the rivers. What was the fluid within is the ocean. In the Orphic Cosmogony, Chronos and Adrastea produce a gigantic egg which is divided into two, the upper half forming the sky and the lower the earth. 3. atha yat tad ajayata so’sav adityah ; tarn jayamanam ghosa ululavo’ nudatisthan, sarvani ca bhutani, sarve ca kamah; tasmat tasyodayam prati pratyayanam prati gho$a ululavo’ nutthisthanti, sarvani ca bhutani sarve ca kamah. 3. And what was bom from it is the yonder sun. When he was bom, shouts and hurrays as also all beings and all desires 400 The Principal Upanisads III. 19. 4. arose. Therefore at his rise and his every return, shouts and hurrays as also all beings and all desires arise. 4. sa ya etam evam vidvan adityam brahmety upaste’bhyaso ha yad enam sadhavo ghosa a ca gaccheyur upa ca nimrederan nimrederan. 4. He, who knowing thus, meditates on the sun as Brahman, pleasant shouts will come unto him and delight him, yea, delight him. IV. I. 5- Chandogya Upanisad 401 CHAPTER IV Section 1 THE STORY OF JANA^RUTI AND RAIKVA 1. awn. janasrutir ha pautrayanah sraddhadeyo bahudayi bahu- pakya asa, sa ha sarvqta avasathan mapayam cakre, sarvata eva me tsyantiti . 1. Aunt. There was the descendant of Janasruta, his great grandson, a pious giver, a liberal giver, a preparer of much food. He had rest houses built everywhere, with the thought ‘everywhere people will be eating of my food.’ 2. atha ha hamsa nisayam atipetuh, tadd haivam hamso hamsam abhyuvada: ho ho’yi bhallaksa, bhallaksa, janasruteh pautraya- nasya samam diva jyotir atatam, tan ma prasahksts tat tvd ma pradhaksid iti. 2. Then once at night, some swans flew past and one swan spoke to another thus, ‘Hay, Ho, Shortsighted, Shortsighted. The light of Janasruti, the great grandson (of Janasruta) has spread like the sky. Do not touch it, lest it burn you.’ v. pradhakslr for pradhaksid. 3. tam u ha par ah praty uvaca kam vara enam etat santam sayugvanam iva raikvam attheti. Ko nu katham sayugva raikva iti. 3. To it, the other one replied, ‘Who is that man of whom you speak, as if he were Raikva, the man with the cart?’ ‘Pray, how is it with Raikva, the man with the cart?’ S quotes Raikva in S.B. III. 4. 36 as one of the sages who attained brahma-jhana or divine wisdom though they did not observe the rules of castes and stages of life: anasramitvena vartamano’hi vidyayam adhikriyate, kutah tad, drsteh, raikva-vacaknavi-prabhrtinam evam-bhutanam api brahmavitvasrutyupalabdheh. 4. yatha krtaya vijitayadhareyah samyanti, evam enam sarvarh tad abhisameti, yat kin ca prajdh sadhu kurvanti, yas tad vedayat sa veda, sa mayaitad ukta iti. 4. Even as all the lower throws of dice go to the winner with the highest throw, so whatever good men do, all goes to him. He also who knows what he knows, is thus spoken by me. 5. tad u ha janasrutih pautrayana upasusrava, sa ha samji- 402 The Principal Upani$ads IV. 2. i. hana eva k§attaram uvaca, ahgare ha sa-yugvdnam iva raikvam atlheti, ko nu katham sa-yugvd raikva iti. 5. Now, Jana^ruti, the great grandson (of Jana£ruta) over¬ heard this. Then when he rose, he said to the attendant, ‘0 friend, you speak to me in the same way as to Raikva with the cart.’ (He asked) ‘How is it with Raikva, the man with the cart?’ He overheard the conversation of the swans and spent the night brooding over it. When he woke up, listening to the eulogistic chants of the bards, he turned to his attendant and said, ‘You speak of me as of Raikva with the cart.’ £. 6. yathd krtdya vijitayddharcyah samyanli, evam enam sarvam tad abhisameti, yat kin ca prajdh sadhu kurvanti, yas tad vcda yat sa vcda, sa mayaitad ukta iti. 6. Even as all the throws of the dice go to the winner with the highest throw, so whatever good men do, all goes to him. He also who knows what he knows is thus spoken of by me. 7. sa ha k$altanvi?ya, ndvidam iti pratycydya, tam hovaca yatrare brdhmanasydnve$ana tad enam arccheti. 7. The attendant searched for him and returned saying ‘I did not find him.’ Then he said to him, ‘O where a Brahmana is searched for, there look for him.’ The Brahmanas are generally to be found in solitary places in the forests or on the banks of rivers, ekante'ranye nadl-pulinadau vivi- kte deie. S. The attendant was instructed to search in such places. 8. so’dhastdc chakatasya pdmdnam kasamdnam upopavivcia, turn hdbhyuvdda, tvaht nu bhagavah sa-yugvd raikva iti; aharn hy arc; iti ha pratijajhc; sa ha k$attd, avidam iti pratycydya. 8. He approached a man scratching the itch underneath a cart, and said to him, ‘Pray, Sir, are you Raikva, the man with the cart?’ He replied: ‘Yes, I am he.’ The attendant returned saying, T have found him out.’ Section 2 THE STORY CONTINUED 1. tad u ha junairutih pautrdyanah §at-£atdni gavdm niskam asvatari-ratharh tad dddya praticakramc, tam hdbhyuvdda. IV. 2. 5- Chandogya Upani$ad 403 1. Then Jana£ruti, the great grandson (of Jana6ruta) took with him six hundred cows, a gold necklace, and a chariot with mules and said to him: 2. raikvemdni $at Satani gavam, ay am ni$koyam aivatan- rathah, anu ma etam bhagavo devatam iadhi, yam devatam upassa iti. 2. ‘Raikva, here are six hundred cows, a gold necklace and a chariot with mules. Now Sir, please teach me the deity whom you worship.’ 3. tarn u ha parah pratyuvaca, ahahare tva, iudra, tavaiva saha gobhir astv iti; tad u ha punar eva janairutih pautrayanah sahasram gavam ni$kam aivatan-ratharh duhitaram tad dddya praticakrame. 3. And to him, then, the other replied, ‘Oh, necklace and carriage along with the cows be yours, O §udra.' And then again, Jana£ruti, the great grandson (of Jaria£ruta) taking a thousand cows, a gold necklace and a chariot with mules, and his daughter too, went up to him. Sildra. The king is not a Sfidra. $ explains it thus: The old teachers have explained this point thus: by addressing him as Sttdra, the sage Raikva shows that he already knows what is passing in the king’s mind: The word Sildra meaning "one who is melting with sorrows at hearing the greatness of Raikva, as spoken of by the swans.” Or it may be that the king is addressed as Stidra because he comes for instruction with an offering of riches like a Sttdra and not with proper obeisance and attendance as befits the higher castes, and it does not mean that the king is a Sudra by caste. Others, however, explain that Raikva addressed him thus, because he was enraged at his offering him so little, because it is also said that riches are to be accepted when plenty of it is offered.' 4. tarn habhyuvadajaikvedam sahasram gavam, ay am nifko’yam aivatari-rathah, iyam jayayarh gramo yasminn asse: anv eva ma, bhagavah, iadhiti. 4. He said to him: ‘Raikva, here are a thousand cows, here is a gold necklace, here is a chariot with mules, here is a wife and here is a village in which you dwell. Pray, revered Sir, teach me.' 5. tasya ha mukham upodgrhnann uvaca: ahaharemah iudra anenaiva mukhendldpayi$yathd iti; te haite raikva-parnd nama mahavr$e$u yatrasma uvasa sa tasmai hovaca. 5. Then, lifting up her (the daughter’s) face toward himself, 404 The Principal Upanisads IV. 3. 2. he (i.e. Raikva) said, ‘He has brought these (cows) along, £udra, merely by this face you would mafce me speak.’ These are the villages called Raikva-parna, among the people of the Mahavrsas, where he lived. Then he said to him : $ quotes a verse to the effect that a life of studentship, gift of wealth, intelligence, knowledge of the Veda, love and knowledge are the six ways to the attainment of knowledge. brahma-carl dhana-dayl medhavl srotriyah priyah vidyaya va vidydm praha, tani tlrthani san mama. Section 3 RAIKVA’S TEACHING 1. vayur vdva samvargah, yada va agnir udvayati, vdyum evdpyeti, yada suryo’stam eti vdyum evdpyeti, yada candro' stam eti vdyum evdpyeti. 1. Air, verily, is the absorbent; for when a fire goes out, it goes into the air. When the sun sets, it goes into the air, and when the moon sets, it goes into the air. For Anaximenes air is theos ; it is the primary substance. His follower, Diogenes of Apollonia (fifth century b.c.) makes out that air is not only the one original and permanent substance but is also in its purest form the substance of all psyche in the universe. It has special affinities with the soul in animals and human beings Simplicius quotes from his book, On Nature, 'Mankind and the other animals live on air, by breathing; and it is to them both soul and mind. The soul of all animals is the same, namely, air, which is warmer than the air outside, in which we live, though much colder than that near the sun. In my opinion that which has intelligence is what men call air, and by it everything is directed and it has power over all things; for it is just this substance which I hold to be God.’ See W. K. C. Guthrie: The Greeks and their Gods (1950), PP- 135-36. The connection of life with breath and so with air seems obvious. The Latin word for soul, anima, means both air and breath. 2. yaddpa ucchusyanti, vdyum evapiyanti, vayur hy evaitan sarvan samvrhkte, ity adhidaivatam. 2. When water dries up, it goes into the air. For air, indeed, absorbs them all. This, with regard to the divinities. IV. 3- 7- Chandogya Upanisad 405 3. athadhyatmam: prano vava samvargah, sa yada svapiti pranam eva vag apyeti, pranam, caksuh, pranam srotram, pranam manah, prano hy evaitan sarvan samvrhkte iti. 3. Now, with reference to the self: Breath, indeed, is the absorbent. When one sleeps, speech just goes into breath; sight goes into breath; hearing goes into breath; the mind goes into breath. For breath, indeed, absorbs all this. 4. tau va etau dvau samvargau, vayur eva devesu, pranah pranesu. 4. These two, verily, are the two absorbents, air among the gods, breath among the breaths. 5. atha ha iaunakam ca kapeyam abhipratarinarh ca.kaksa- senim parivisyamanau brahmacari bibhikse, tasma u ha na dadatuh. 5. Once upon a time, when ^aunaka Kapeya and Abhipra- tarin Kaksaseni were being served with food, a student of sacred knowledge begged of them. They did not give to him anything. 6. sa hovdca: mahatmanas caturo deva ekah kah sa jagara bhuvanasya gopah. tam, kapeya, nabhipasyanti martyah abhipratarin bahudha vasantam. yasmai va etad annam, tasma etan na dattam iti. 6. Then he said, ‘The one god has swallowed up four great ones, he who is the guardian of the world. Him, O Kapeya, mortals do not see, though he abides in manifold forms, O Abhipratarin. Verily, this food has not been offered to him to whom it belongs.’ The food you have refused to me, you have really refused to Brahman. The one god is said to be Praja-pati. 7. tad u ha saunakah kapeyah pratimanvanah pratyeyaya atma devanarh janita prajanam, hiranya-darhstro babhaso nasurih: mahantam asya mahimanam ahuh, anadyamano yad anannam atti iti vai vayam brahmacarin, idam upasmahe, dattasmai bhiksam iti. 7. Then £aunaka Kapeya, reflecting on this, replied. ‘It is the self of gods, the creator of all beings, with golden teeth, 406 The Principal Upanisads IV. 4. 2. the eater, the truly wise one. They speak of his magnificence as very great indeed, because he eats what is not food, without being eaten. Thus, verily, O student of sacred knowledge, do we meditate on this.’ (Then he said to his attendants) ‘give him food.’ hiranya: golden, undecaying, undamaged, amyta, abhagna. S. anasurih: truly wise: silrir eva. S. 8. tasma u ha daduh; te va ete pahcanye pahcanye daia santas tat krtam, tasmat sarvasu diksv annam eva dasa krtam, saisa virad annadi, tayedam sarvarh drstam, sarvam asyedam drstam bhavati, annado bhavati y a evaht veda,ya evam veda. 8. Then they gave (food) to him. These five and the other five make ten and that is the highest throw in dice. Therefore in all directions, these ten are the food and the highest throw. This is Viraj, the eater of food. Through it, this whole world becomes seen. One who knows this, sees all this and becomes an eater of food, yea, one who knows this. The first five are air, fire, sun, moon and water. The second five are breath, speech, eye, ear and mind. CHAPTER IV Section 4 THE STORY OF SATYAKAMA I. satyakamo ha jabalo jabalam mataram amantrayam cakre, brahmacaryam, bhavati, vivatsyami, kim gotro nv aham asmiti. 1. Once upon a time Satyakama Jabala addressed his mother Jabala, 'Mother, I desire to live the life of a student of sacred knowledge. Of what family am I?’ 2. sa hainarn uvaca, naham etad veda, tata, yad gotras tvam asi, bahv aham caranti paricarini yauvane tvam alabhe, saham etan na veda yad-gotras tvam asi, jabala-tu namaham asmi, satyakamo nama tvam asi, sa satyakama eva jabalo bruvitha iti. 2. Then she said to him: ‘I do not know, my child, of what family you are. In my youth, when I went about a great deal, as a maid servant, I got you. So I do not know of what family you are. However, I am Jabala by name and you are Satyakama IV. 4. 5- Chandogya Upanisad 407 by name. So you may speak of yourself as Satyakama Jabala (the son of Jabala). S says that she had no time to ascertain about her gotya or family as she had to move about much in her husband’s house, attending upon guests. 3. sa ha haridrumatam gautamam etyovaca, brahmacaryam bhagavati vatsyami, upeyam bhagavantam iti. 3. Then he went to Gautama, the son of Haridrumat and said, ‘I wish to become a student of sacred knowledge. May I become your pupil, Venerable Sir.’ 4. tarn hovaca, kim-gotro nu, saumya, asiti; sa hovaca, nahametad veda, bhoh, yad-gotro’ham asmi, aprccham mdtaram, sa md pratyabvavlt, bahv aham car anti paricarinl yauvane tvam alabhe, saham etan na veda yad-gotras tvam asi, jabala tu namaham asmi, satyakamo nama tvam asiti, so’ ham satyakamo jabalo’smi, bhoh, iti. 4. He said to him ‘Of what family are you, my dear?' He replied, ‘I do not know this, sir, of what family I am. I asked my mother. She answered me, “In my youth, when I went about a great deal as a maid-servant, I got you. So I do not know of what family you are. I am Jabala by name and you are Satyakama by name.’’ So I am Satyakama Jabala, Sir.' 5. tarn hovaca, naitad abrahmano vivaktum arhati; samidham, saumya, ahara, upa tva nesye, na satyad aga iti. tarn upanlya krsanam abalanam catuh-sata ga nirakrtyovaca, imah, saumya, anusamvrajeti, ta abhiprasthapayann uvaca, ndsahasrenavarte- yeti. sa ha varsa-ganam provasa, tayada sahasram sampeduh. 5. He then said to him, ‘None but a Brahmana could thus explain. Bring the fuel, my dear, I will receive you, as a pupil. Thou hast not departed from the truth. Having initiated him, he separated out four hundred lean, weak cows and said, ‘Go with these, my dear.’ While taking them away, he said, ‘I may not return without a thousand.’ He lived away a number of years. When they came to be a thousand. 408 The Principal Upanisads IV. 6. I. Section 5 THE FOUR QUARTERS OF BRAHMAN 1. atha hainam rsabho bhyuvada , satyakama iti, bhagavah iti ha pratisuirava; praptah, saumya, sahasram smah, prapaya na acarya-kulam. .1. Then the bull spoke to him, saying, ‘Satyakama!’ He replied, ‘Revered Sir.’ ‘We have reached a thousand, my dear, take us to the teacher’s house.' ‘hint, thus equipped with faith and austerity, the deity of the air, connected with the directions, having become satisfied, entered into the bull’: tam etam sraddha-tapobhyam siddham vdyu-devatd dik-sa- mbandhini tusta saty rsabham anupravisya. S. 2. brahmanas ca te padam bravaniti, bravitu me, bhagavan, iti, tasmai hovaca: praci dik kala, praticx dik kala, daksina dik kalodici dik kalaisa vai, saumya, catus-kalah pado brahmanah prakasavan nama. 2. 'And let me declare to you a quarter of Brahman.’ ‘Tell me, Revered Sir.’ To him, it then said, ‘The east is one quarter, the west is one quarter, the south is one quarter, and the north is one quarter. This, verily, my dear, is Brahman’ s four- quartered foot named the Shining. 3. sa ya etam evam vidvams catus-kalam padam. brahmanah prakasavan ity upaste prakasavan asmiml loke bhavati, prakasavato ha lokah jayati, ya etam evam vidvams catus-kalam, padam brahmanah prakasavan ity upaste. 3. ‘He who, knowing it thus, meditates on this four quartered foot of Brahman named the Shining becomes shining in this world. Then he wins shining worlds, who, knowing it thus, meditates on the fourquartered foot of Brahman, named the Shining.’ Section 6 THE FOUR QUARTERS OF BRAHMAN (continued) I. agnis te padam, vakteti, sa ha svo bhute ga abhiprasthapa- yarh cakara, ta yatrabhi-sayam babhuvuh, tatragnim upasamad- IV. 7-i. Chandogya Upanisad 409 haya, ga uparudhya, samidham adhaya, paicad agneh pran upopavivesa. 1. ‘Fire will declare to you the other quarter of Brahman.’ He, then, when it was the morrow, drove the cows on. When they came, at evening, he lighted a fire, penned the cows, laid on fuel, and sat down to the west of the fire, facing the east. 2. tam agnir abhyuvada, satyakama iti; bhagavah, iti ha pratisusrava. 2. The Fire said to him, ‘Satyakama.’ He replied, ‘Revered Sir.’ 3. brahmanah, saumya, te padarn bravaniti, bravitu me, bhaga- van iti; tasmai hovaca; prthivi kala ntariksarh kala, dyav.h kala, samudrah kala, esa vai, saumya, catus-kalah pado brahmano’ nantavan ndma. 3. ‘Let me declare to you, my dear, a quarter of Brahman.’ 'Tell me, Revered Sir.’ To him, it then said, ‘The earth is one quarter, the atmosphere is one quarter, the sky is one quarter, the ocean is one quarter. This, verily, my dear, is Brahman’s fourquartered foot, named the Endless. 4. sa ya etam evam vidvams catus-kalam padarn brahmano anantavan ity upaste, anantavan asmirhl loke bhavati, anantavato ha lokah jayati, ya etam evam vidvams catus-kalam padarn brahmano. anantavan ity upaste. 4. 'He, who knowing it thus, meditates on this fourquartered foot of Brahman as the Endless becomes endless in this world. Then, he wins endless worlds, who knowing it thus, meditates on the fourquartered foot of Brahman as the Endless.' Section 7 THE FOUR QUARTERS OF BRAHMAN (1 continued ) 1. hamsas te padarn vakteti, sa ha svobhute ga abhiprastha- payam cakara, ta yatrabhisayam babhuvuh, tatragnim upasa- madhaya, ga uparudhya, samidham adhaya pascad agneh pran upopavivesa. 410 The Principal Upanisads IV. 8. i. 1. ‘A swan will tell you (another) quarter.’ He, then, when it was the morrow, drove the cows on. When they came at evening, he lighted a fire, penned the cows, laid on the fuel, and sat down to the west of the fire, facing the east. 2. tarn hamsa upanipatyabhyuvada, satyakama iti, bhagavah, iti ha pratiiuirava. 2. A swan flew down to him and said, ‘Satyakama,’ He replied ‘Revered Sir.’ 3. brahmanah, saumya, te padam bravaniti, bravitu me bhagavan, iti, tasmai hovaca agnih kala, suryah kala, candrah kala, vidyut kala, e$a vai, saumya, catu$-kalah, pado brahmano jyotisman nama. 3. 'Let me declare to you, my dear, a quarter of Brahman.’ ‘Tell me, Revered Sir.’ To him, it then said, ‘Fire is one quarter, the sun is one quarter, the moon is one quarter and the lightning is one quarter’. This, verily, my dear, is Brahman’s four- quartered foot named the Luminous. 4. sa ya etam evam vidvami catu$-kalam padam brahmano jyotisman ity upaste, jyotisman asmiml loke bhavati, jyoti$mato ha lokah jayati ya etam evam vidvami catu$-kalam padam brahmano jyotisman ity upaste. 4. ‘He, who, knowing it thus, meditates, on this fourquartered foot of Brahman as the Luminous becomes luminous in the world. Then he wins luminous worlds, who, knowing it thus, meditates on the fourquartered foot of Brahman as the Luminous.’ Section 8 THE FOUR QUARTERS OF BRAHMAN (1 continued ) 1. madgus te padam vakteti, sa ha ivobhute ga abhiprastha- payam cakara, ta yatrabhi sayam babhuvuh, tatragnim upasa- madhaya, ga uparudhya, samidham adhaya, paicad agneh prah upopavivesa. ■ 1. ‘A diver-bird will tell you (another) quarter. He, then, when it was the morrow, drove the cows on. When they came at evening, he lighted a fire, penned the cows, laid on the fuel and sat down to the west of the fire, facing the east. IV. 9. 2. Chandogya Upanisad 41 1 2. tam madgur upanipatyabhyuvada, satyakama, iti bhagavah, iti ha pratisusrava. 2. A diver-bird flew down to him and said. ‘Satyakama.’ He replied: ‘Yes, Sir.’ 3. brahmanah, saumya, te padam bravaniti, bravitu me bhagavan iti, tasmai hovaca, pranah kala, caksuh kala srotram kala, manah, kata esa vai, saumya, catus-kalah pado brahmana ayatanavan nama. 3. ‘Let me declare to you, my dear, a quarter of Brahman.’ ‘Tell me, Revered Sir.’ To him it then said, ‘Breath is one quarter, the eye is one quarter, the ear is one quarter, and the mind is one quarter. This, verily, my dear, is the fourquartered foot of Brahman named Possessing a support. 4. sa ya etam evam vidvams catus-kalam padam brahmana ayatanavan ity upaste, ayatanavan asmirhl loke bhavati, ayata- navato ha lokah jayati, ya etam evam vidvams catus-kalam padam brahmana ayatanavan ity upaste. 4. ‘He, who, knowing it thus, meditates on this fourquartered foot of Brahman as possessing a support, comes to possess a support in this world. Then he wins worlds possessing a support, who, knowing it thus, meditates on the fourquartered foot of Brahman as ‘possessing a support.’ Section 9 SATYAKAMA returns to the teacher 1. prapa hacarya-kulam, tam deary 0’ bhyuvada , satyakama iti; bhagavah, iti ha pratisusrava. 1. Then he reached the teacher’s house. The teacher said, ‘Satyakama.’ He replied, ‘Yes, Revered Sir.’ 2. brahma-vid iva vai, saumya, bhasi, ko nu tvanusasaseti, anye manusyebhya iti ha pratijajhe, bhagavams tv eva me kame bruyat. 2. ‘Verily, my dear, you shine like one knowing Brahman. Who has taught you?’ He replied, ‘Others, than men. But I wish, Revered Sir, that you teach me.' Cp. St. Bernard: ‘What I know of the divine sciences and Holy 412 The Principal Upanisads IV. io. 3. Scripture, I learnt in woods and fields. I have had no other masters than the beeches and the oaks.’ One who knows Brahman has his senses tranquillised, wears a smiling face, is free from anxiety and is of fulfilled purpose: pra- sannendriyah prahasita-vadanas ca niscintah krtartho brahma-vid bhavati. 3. srutam hy eva me bhagavad-drsebhyah, deary add haiva vidya vidita sadhislham prapatiti, tasmai haitad evovaca atra ha na kin cana viyayeti, viyayeti. 3. ‘For I have heard from persons like you, Revered sir, that the knowledge which has been learned from a teacher best helps one to attain his end.' To him, he then declared it. In it nothing whatsoever was left out, yea, nothing was left out. Section 10 BRAHMAN AS LIFE, JOY AND ETHER 1. upakosalo ha vai kamalayanah satyakame j abate brahma- caryam uvasa, tasya ha dvadasa varsany agnin paricacara, sa ha smanyan antevasinah samavartayams tam ha smaiva na sama- vartayati. 1. Now, verily, Upakosala, the son of Kamala dwelt with Satyakama Jabala, as a student of sacred wisdom. He tended his fires for twelve years. But the teacher, though he allowed other pupils' (after they learnt the sacred wisdom) to return to their homes, did not allow him (Upakosala) to depart. 2. tam jayovaca, tapto brahmacari, kuialam agnin paricacarin, ma tvagnayah paripravocan, prabruhy asma iti, tasmai ha aprocyaiva pravasamcakre. 2. His wife said to him, ‘(this) student of sacred wisdom has performed his penance and tended the fires well. Let not the fires blame you. Give him the teaching.’ But he went away without teaching him. 3. saha vyadhinanasitum dadhre, tam acarya-jayovaca, brahma- carin, asana, kim nu ndsnasi iti. sa hovaca, bahava ime’smin puruse kama nanatyayah, vyadhibhih pratipurno’ smi, nasisyami iti. 3. Then, on account of sickness (grief), he resolved not to eat. IV. II. 2. Chandogya Upanisad 413 The teacher’s wife said to him. '0 student of sacred wisdom, please eat. Why, pray, do you not eat?’ Then he said, ‘Many are the desires in this person which proceed in different directions. I am filled with sicknesses (griefs). I will not eat.’ 4. atha hagnayah samudire, tapto brahmacan, kuialam nah paryacarit, hantasmai prabravameti: tasmai hocuh, prano brahma, kam brahma, kham brahmeti. 4. Then the fires said among themselves: ‘This student of sacred wisdom has performed his penance and tended us well. Let us teach him then.’ They then said to him. ‘Life is Brahman, Joy is Brahman, Ether is Brahman.’ akasa: ether or space. 5. sa hovaca vijanamy aham yat prano brahma, kam ca tu kham ca na vijanamlti: te hocuh, yad vava kam tad eva kham, yad eva kham, tad eva kam iti, pranam ca hasmai tad akaiam cocuh. 5. Then he said, ‘I understand that life is Brahman. But joy and ether I do not understand.’ They said (to him), ‘Joy, verily, that is the same as ether. Ether, verily, that is the same as joy.’ Then they explained to him life and ether. Section 11 THE SAME PERSON IS IN THE SUN, AND IN THE HOUSEHOLD FIRE 1. atha hainam garhapatyo’ nusasasa , prthivy agnir annam aditya iti, ya esa dditye puruso drsyate so’ ham asmi, sa evdham asmiti. 1. Then the Garhapatya fire instructed him, ‘Earth, Fire, Food and Sun (are forms of me), the person that is seen in the Sun, I am he, I am he, indeed. garhapatya: the fire in the household. 2. sa y a etam evarn vidvdn upaste, apahate papa-krtydm, loki bhavati, sarvam dyur eti, jyog jivati, nasyavara-purusah ksiyante, upa vayarh tarn bhuhjamo’ smiths ca loke’musmims ca, ya etam evarn vidvdn upaste. 2. ‘He who knowing this meditates (on the fire) destroys 414 The Principal Upanisads IV. 13. 1. sinful actions, becomes possessor of (this) world, reaches full life, lives brightly. His descendants do not perish. Both in this world and in the yonder we serve him who knowing this meditates (on the fire).’ jyog: brightly, conspicuously: ujjvalam. S. Section 12 THE SAME PERSON IS IN THE MOON AND IN THE SACRIFICIAL FIRE (INTENDED FOR THE MANES) 1. atha hainam anvdhdryapacano’ nusasasa: apo diso nak- satrani candrama iti, ya esa candramasi puruso drsyate so’ham asmi sa evaham asmiti. 1. Then, the anvahdryapacana instructed him. ‘Water, the quarters, the stars, the moon (are forms of me) ; the person that is seen in the moon, I am he, I am he, indeed.’ 2. sa ya etam evam vidvdn upastepahate papakrtyam loki bhavati, sarvam ayur eti, jyog jivati, ndsyavara purusdh ksiyante, upa vayam tarn bhunjamo’ smims ca loke’musmims ca, ya etam evam vidvdn upaste. 2. ‘He who knowing this meditates (on the fire) destroys sinful actions, becomes’ possessor of (this) world, reaches full life, lives brightly. His descendants do not perish. Both in this world and in the yonder we serve him, who knowing this, meditates on (the fire).’ Section 13 THE SAME PERSON IS IN THE LIGHTNING AND THE FIRE 1. atha hainam dhavaniye nusaiasa, prana akaso dyaur vidyud iti, ya esa vidyuti puruso drsyate, so’ham asmi, sa evaham asmiti. 1. Then the dhavaniya (fire) instructed him. Breath, space, IV. 14. 3> Chandogya Upanisad 415 sky and lightning (are forms of me) ; the person that is seen in the lightning. I am he, I am he, indeed. While the anvaharya fire is that on the altar on the southern side, the ahavaniya fire is that on the altar on the eastern side. 2. sa ya etam evam vidvan upaste’pahate papakrtyam, lokl bhavati, sarvam ayur eti, jyog jlvati, nasyavarapurusah ksiyante, upa vayam tam bhuhjamo smiths ca loke’musmirhs ca ya etam evam vidvan upaste. 2. ‘He who knowing this meditates (on the fire) destroys sinful actions, becomes possessor of (this) world, reaches full life, lives brightly. His descendants do not perish. Both in this world and in the yonder we serve him, who, knowing this, meditates (on the fire).’ Section 14 KNOWLEDGE OF THE SELF 1. te hocuh upakosala, esa, saumya, te smad-vidyatma-vidya ca. acaryas tu te gatim vakteti. ajagama hasyacaryah, tam acaryo ’ bhyuvadopakosala iti. 1. Then they (the fires) said, ‘Upakosala dear, you have this knowledge of our selves and knowledge of the self. But the teacher will tell you the way.’ Then the teacher returned. The teacher spoke to him ‘Upakosala.’ 2. bhagavah, iti ha pratisusrava; brahma-vid iva, saumya, te mukham bhati, ko nu tva’nusasaseti, ko nu manusisyad bhoh, iti iha apeva nihnuta, ime nunam idrsa, anyadrsa itihagnin abhyude. kim nu, saumya, kila tevocann iti. 2. ‘Revered Sir,’ he answered. ‘Dear, your face shines like that of one who knows Brahman. Who has instructed you?’ ‘Who should instruct me, sir,’ said he. Here he conceals it as it were. And he said (pointing' to the fires), ‘They are of this form now, but they were of a different form.’ The teacher said, ‘What dear, did they indeed tell you?’ 3. idam, iti ha pratijajhe, lokdn vava kila, saumya te’vocan, aham tu te tad vaksyami yatha puskara-paldsa apo na slisyante, 416 The Principal Upanisads IV. 15. 5. evam evam-vidi papam karma na slisyata iti, bravitu me bhagavan iti, tasmai hovaca. 3. ‘This,’ he replied. ‘They, dear, have indeed spoken to you about the worlds, but I will tell you this and as water does not cling to the lotus leaf, so evil deed does not cling to one who knows it.’ ‘Tell me, revered sir.’ To him, he then said. Section 15 THE WAY TO BRAHMALOKA I. ya eso’ksini puruso drsyate, esa atma iti hovaca, etad amrtam abhayam, etad brahmeti, tad yady apy asmin sarpir vodakarh va sihcati, vartmani eva gacchati. 1. He said, ‘The person who is seen in the eye, he is the self. This is the immortal, the fearless, this is Brahman. So even if one drops melted butter or water into this (eye), it goes away by the sides. We can see the self in the eye, only if we are pure of heart. nivrtta-caksu-bhir brahmacaryadi-sadhana-sampannaih santaih viveki- bhir dfster drasta. S. 2. etam samyad-vama ity dcaksate, etarh hi sarvdni vamany abhisamyanti , sarvany enarh vamany abhisamyanti, ya evam veda. 2. This they call samyad-vama for all desirable things go towards him. All desirable things go to him who knows this. vamani: desirable things: vanantyani sambhajanlyani sobhanani. £. 3. esa u eva vamanih, esa hi sarvdni vamani nayati, sarvdni vamani nayati, ya evam veda. 3. He is also Vamani for he brings all desirable things. He who knows this brings all desirable things. 4. esa a eva bhamanih, esa hi sarvesu lokesu bhdti, sarvesu lokesu bhdti, ya evam veda. 4. He is also bhamani for he shines in all worlds. He who knows this shines in all worlds. 5. at ha yad u caivasmih chavyam kurvanti yadi ca na arcisam cvabhisambhavanti , arciso'har ahna apuryamana-paksam , apur- yamana-paksad yan sad udahh eti mdsarhs tan, mdsebhyah IV. i6. 2. Chandogya Upanisad 417 samvatsaram, samvatsarad adityam, adityac candramasam, candramaso vidyutam, tat puruso’manavah, sa enarh brahma gamayati, esa deva-patho brahma-pathah, etena pratipadyamana imam manavam dvartam navartanta iti, navartanta iti. 5. Now for such a one whether they perform the cremation obsequies or not, he goes to light, from light into the day, from the day into the half-month of the waxing moon ; from the half¬ month of the waxing moon into the six months when the sun moves northwards, from the months into the year, from the year into the sun, from the sun into the moon, from the moon into lightning. Then there is a person, not human. He leads them to Brahman. This is the way to the gods, the way to Brahman. Those who proceed by it do not return to the human condition, yea they do not return. The reference here is to Brahman who resides in the regions of satya: satya-loka-stham. £. The followers of the ceremonial code pass along the path called pitr-yana and they return to this world. Those who live in the forests practise austerities, go along the path called deva-yana and do not return to this world. Section 16 SILENCE AND SPEECH IN SACRIFICES 1. esa ha vai yajho yo’yam pavate, esa ha yann idarh sarvam punati, yad esa yann idarh sarvam punati, tasmad esa eva yajhas tasya manas ca vak ca vartanl. 1. Verily, that which purifies here (i.e. the wind) is the sacrifice for he, moving along, purifies all this. And because moving along he purifies all this, he is the sacrifice. Of that mind and speech are the ways. 2. tayor anyataram manasa samskaroti brahma, vaca hota’- dhvaryur udgata anyataram; sa yatropakrte pratar-anuvake pur a paridhaniyaya brahma vyavavadati. 2. Of these the Brahma priest performs one with his mind; by speech the Hotr, the Adhvaryu and the Udgatr priests the other. When the morning litany has commenced and before the concluding recitation, the Brahma priest has to speak. 4i’8 The Principal Upanisads IV. 17. 1 Generally the Brahma priest follows the sacrifice with his mind, 1. e. in silence. When he breaks the silence, then the mental exercise is interrupted, for he also resorts to speech. The performance of the Brahma priest should be an act of meditation. 3. anyataram eva vartanim samskaroti, My ate’ nyatara, sa yathaikapad vrajan ratho vaikena cakrena vartamano risyati, evam asya yajho risyati, vajham risyantam yajamdno’nurisyati, sa istva pdpiyan bhavati. 3. He performs one way only (that by words) but the other is injured. Even as a one-footed man walking or as a one-wheeled chariot moving is injured, even so is his sacrifice injured. When the sacrifice is injured, the sacrificer is injured. By having sacrificed he becomes worse off. samskarana: remaking, reintegration. See Aitareya Brahmana. VI. 27; Satapatha Brahmana, VII. 1. 2. 1; Aitareya Aranyaka, III, 2. 6. 4. atha yatropakrte prdtar-anuvake na pura paridhamydya brahma vyavavadati, ubhe eva vartani samskurvanti, na Myate' nyatardt. 4. But when after the morning litany has begun and before the concluding recitation the Brahma priest does not speak, they perform both ways and neither is injured. 5. sa yathobhayapad vrajan ratho vobhdbhydrh cakrabhyam vartamanah pratitisthati , evam asya yajhah pratitisthati , yajham pratitisthantam yajamano’ nupratitisthati, sa istva sreydn bhavati. 5. As a two-footed man walking or as a two-wheeled chariot moving is well-supported, even so is his sacrifice well supported. When the sacrifice is well supported the sacrificer is well supported. By having sacrificed he becomes better off. The Brahma priest knows the wisdom of silence : mauna-vijhanam Section 17 HOW THE BRAHMA PRIEST CORRECTS MISTAKES IN THE SACRIFICIAL RITUAL 1. prajapatir lokdn abhyatapat, tesarn tapyamananam rasan pravrhat, agnim prthivyah vayum antariksat, adityam divah. IV. 17. 6. Chandogya Upanisad 419 1. Praja-pati brooded on the worlds. As they were brooded on, he extracted their essences, fire from the earth, air from the atmosphere, the sun from the sky. 2. sa etas tisro devata abhyatapat, tasam tapyamdnanam rasan pravrhat agner rcah, vayor yajumsi, samany adityat. 2. On these three deities he brooded. As they were brooded on, he extracted their essences, the Rg verses from the fire, the Yajus formulas from the air, the Saman chants from the sun. 3. sa etarh traylm vidydm abhyatapat, tasyas tapyamanaya rasan pravrhat, bhur ity rgbhyah, bhuvar iti yajurbhyah, svar iti samabhyah. 3. On this threefold knowledge he brooded. As it was brooded upon he extracted its essences ; bhur from the Rg verses ; bhuvas from the Yajus formulas; svah from the Saman chants. 4. tad yady rkto risyed bhuh svaheti garhapatye juhuyat, ream eva tad rasena ream vlryena ream yajhasya viristam samdadhati. 4. If (the sacrifice) is injured from the Rg verses, one should make an oblation in the householder’s fire with the words bhuh, hail. So by the essence of the Rg verses themselves, by the power of the Rg verses, he binds together (heals) the injury to the Rg sacrifice. 5. atha yadi yajusto risyed bhuvah svaheti daksinagnau juhuyat. yajusam eva tad rasena yajusam vlryena yajusam yajhasya viristam samdadhati. 5. Again, if (the sacrifice) is injured by the Yajus formulas one should make an oblation in the southern fire with the words 'bhuvah’ hail. So by the essence of the Yajus formulas them¬ selves, by the power of the Yajus formulas he binds together (heals) the injury to the Yajus sacrifice. 6. atha yadi samato risyet, svah svahety ahavanlye juhuyat, sdmnam eva tad rasena samndm vlryena samnarh yajhasya viristam samdadhati. 6. Again, if (the sacrifice) is injured by the Sama chants, one should make an oblation in the ahavanlya fire with the words ‘svar’ hail. So by the essence of the Sama chants themselves, by the power of the Sama chants, he binds together (heals) the injury to the Saman sacrifice. If the injury be with regard to Brahma, S says, one should make 420 The Principal Upanisads IV. 17. 10. an oblation in all the three fires, pronouncing all the three, bhuh, bhuvah, svah, as the injury relates to all the three Vedas. 7. tad yatha lavanena suvarnam samdadhyat, suvarnena raja- tam, rajatena trapu, trapund sisam, sisena loham, lohcna dam, dam carmana. 7. Just as one would bind together gold with (borax) salt, silver with gold, tin with silver, lead with tin, iron with lead, wood with iron or wood with leather. loha: iron or brass. 8. evam esarh lokandm asam devatanam asyds trayyd vidyaya vuyena • yajhasya viristam samdadhati , bhesaja-krto ha vd esa yajhah. yatraivam-vid brahma bhavati. 8. So does one bind together (heal) any injury to the sacrifice with the power of these worlds, of these gods, and of the three Vedas. Verily, such a sacrifice is well healed when there is a Brahma priest knowing this. healed : bhesaja-kfto ha vd esa yajhah, rogdrta iva pumam cikitsakena susiksitenaiva yajho bhavati. 9. esa ha vd udak-pravano yajhah, yatraivam-vid brahma bhavati, evam-vidam ha vd esa brahmanam anu gatha: yato yata avartate, tat tad gacchati manavah. 9. Verily, that sacrifice is inclined to the north, in which there is a Brahma priest who knows this. And with regard to such a Brahma priest there is this song. Wherever it falls, thither the man goes. manava: silent from niauna, silence; or thoughtful, from manana. Whenever mistakes are committed, he breaks his silence and corrects them, for it is said, ‘Whenever it fails, thither the man goes.’ 10. brahmaivaika rtvik kurun asvdbhiraksati , evam vidd ha vai brahma yajham yajamanam sarvams ca rtvijo bhir aksati , tasmad evam-vidam eva brahmanam kurvita, ndnevam-vidam , ndnevam- vidam . 10. The Brahma priest as a Rtvik priest protects the sacri¬ fices like a mare, i.e. the Brahma priest knowing this protects the sacrifice, the sacrificer and all the Rtvik priests. Therefore one should make one who knows this as his Brahma priest, not one who does not know it, yea, not one who does not know it. V. i. 6. Chandogya Upanisad 421 chapter v Section 1 ON BREATH, THE SOUL AND THE UNIVERSAL SELF. THE FIVE BODILY FUNCTIONS AND THE IMPORT¬ ANCE OF BREATH 1. yo ha vai jyestham ca srestham ca veda, jyesthai ca ha vai sresthas ca bhavati, prano vava jyesthas ca sresthas ca. 1. Verily, he who knows the oldest and the best becomes himself the oldest and the best. Breath indeed is the oldest and the best. S explains that breath is the oldest because it functions prior to the sense activities, even when the child is in the womb. 2. yo ha vai vasistharh veda, vasistho ha svanam bhavati, vag vava vasisthah. 2. Verily, he who knows the most prosperous becomes the most prosperous of his own (people). Speech, indeed, is the most prosperous. 3. yo ha vai pratistham veda, prati ha tisthaty asmirhs ca loke ’musmims ca, caksur vava pratistha. 3. Verily, he who knows the firm basis becomes firm in this world and in the yonder. The eye, indeed, is the firm basis. 4. yo ha vai sampadam veda, sa hasmai kamah padyante daivas ca vnanusas ca, srotram vava sampat. 4. Verily, he who knows success, his desires succeed, both human and divine. The ear, indeed, is success. 5 . yo ha va ayatanam vedayatanam ha svanam bhavati, mano ha va ayatanam. 5. Verily, he who knows the abode becomes the abode of his people. The mind, indeed, is the abode. manah: mind, for all objects are perceived by the mind, indri- yopahrtdnam visayanam bhoktr-arthanam pratyaya-rupanam mana ayatanam asrayah. A 6. atha ha prana aham-sreyasi vyudire: aham sreyan asmi, aham sreyan asmiti. 6. Now the (five) senses disputed among themselves as to 422 The Principal Upanisads V. i. io. who was superior saying (in turn) 'I am superior.’ 'I am superior.’ Cp. Prasna II. 3; A.U. II. 4; B.U. VI. 1. 1-14; K.U. III. 3. 7. te ha prdndh praja-patim pitaram etyocuh, bhagavan, ko nah srestha iti; tan hovaca, yasmin va utkrante sariram papisthataram iva drsyeta, sa vah srestha iti. 7. Those senses went to Praja-pati, (their) father and said, ‘Venerable sir, who is the best of us?’ He said to them, ‘He on whose departing the body looks the worst, he is the best among you.’ 8. sa ha vag uccakrama, sa samvatsaram prosy a paryetyovaca, katham asakata rte maj jivitum iti, yatha kala avadantah pranantah pranena, pasyantai caksusa, srnvantah srotrena, dhyayanto manasaivam iti; pravivesa ha vak. 8. Speech departed and having stayed away for a year returned and said, ‘How have you been able to live without me?’ (They replied) ‘Like the dumb not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. Thus (we lived).’ Speech entered in. 9. caksur hoccakrdma, tat samvatsaram prosya paryetyovaca, katham asakata rte maj jivitum iti, yathandha apasyantah, pranantah pranena, vadanto vaca, srnvantah srotrena, dhyayanto manasaivam iti; pravivesa ha caksuh. 9. The eye departed and having stayed away for a year returned and said, ‘How have you been able to live without me?’ (They replied) ‘like the blind not seeing but breathing with the breath, speaking with speech (the tongue), hearing with the ear, thinking with the mind. Thus (we lived).’ The eye entered in. 10 srotram hoccakrdma, tat samvatsaram prosya paryetyovaca, katham asakata rte maj jivitum iti, yatha badhira asrnvantah, pranantah pranena, vadanto vaca, paiyantas caksusa, dhyayanto manasaivam iti; pravivesa ha srotram. 10. The ear departed and having stayed away for a year returned and said, ‘How have you been able to live without me?’ (They replied) 'like the deaf not hearing, but breathing with the breath, speaking with speech (the tongue), seeing with the eye and thinking with the mind. Thus (we lived).’ The ear entered in. V. I. 15. Chdndogya TJpanisaa 423 11. mano hoccakrama, tat samvatsaram prosy a paryetyovaca, katham aiakata rte maj jivitum iti, yatha bald amanasah, pranan- tah pranena, vadanto vaca, pasyantas caksusa, srnvantah srotre- naivam iti; pravivesa ha manah. 11. The mind departed and having stayed away for a year returned and said, 'How have you been able to live without me?’ (They replied) ‘Like the children mindless but breathing with the breath, speaking with speech (the tongue), seeing with the eye, hearing with the ear. Thus (we lived).’ The mind entered in. bald amanasah: children mindless, rather undeveloped minds. aprarudha-manasah. §. 12. atha ha prana uccikramisan, sa yatha suhayah padvisa sahkun samkhidet , evam itaran pranan samakhidat ; tarn habhi- sametyocuh, bhagavann edhi, tvam nah srestho’si, motkramir iti. 12. Now when breath was about to depart, tearing up the other senses, even as a spirited horse, about to start might tear up the pegs to which he is tethered, they gathered round him and said, 'Revered Sir, remain, you are the best of us, do not depart.’ remain our lord, nah svaml. S. 13. atha hainam vag uvaca, yad aham vasistho’smi, tvam tad vasistho' siti; atha hainam caksur uvaca, yad aham pratistha’smi, tvam tat pratistha’ siti. 13. Then speech said to him, ‘If I am the most prosperous, so are you the most prosperous.’ Then the eye said to him, ‘If I am the firm basis, so are you the firm basis.’ 14. atha hainam srotram uvaca, yad aham sampad asmi, tvam tat sampad asiti; atha hainam mana uvaca, yad aham dyatanam asmi, tvam tad dyatanam asiti. 14. Then the ear said to him, ‘If I am success, so are you the success.’ Then the mind said to him, ‘If I am the abode, so are you the abode.’ 15. na vai vaco na caksumsi na srotrani na manarhsity acaksate, prana ity evacaksate, prano hy evaitani sarvani bhavati. 15. Verily, they do not call them speeches or eyes or ears or minds. They call them breaths, for all these are breath. See K.U. III. 3. 424 The Principal Upanisads V. 2. 4. Section 2 THE MEANING OF THE MANTHA RITE 1. sa hovaca, kirn me annam bhavisyatiti; yat kith cid idam a svabhya a sakunibhyah, iti hocuh: tad va etad anasyannam ano ha vai nama pratyaksam, na ha va evamvidi kimcana anannam bhavatiti. 1. He (Breath) said, ‘What will be my food?’ They said, ‘Whatever there is here, even unto dogs and birds.' So this, verily, is the food of breath. Verily, breath {ana) is his evident name. For one who knows this, there is nothing whatever that is not food. prana: consists of pra and ana. ana is breath and pra indicates the direction of the motion. 2. sa hovaca, him me vaso bhavisyatiti; apah, iti hocuh; tasmad va etad asisyantah purastac coparistac cddbhih paridadhati; lambhuko ha vaso bhavati, anagno ha bhavati. 2. He said, ‘What will be my clothing?’ They said, ‘Water.’ Therefore it is that, when people are about to eat, they cover it (the breath) with water, both before and after. He thus obtains clothing and becomes clothed (is no longer naked). This verse refers to the usual Indian practice of rinsing the mouth both before and after a meal. 3. tadd haitat satyakamo jabalo gosrutaye vaiyaghrapadyayokt- vovaca, yady apy etac chuskaya sthanave bruyat, jayerann evasmin-sakhah , praroheyuh palasaniti. 3. Satyakama Jabala, after telling this to Go£ruti, the son of Vyaghrapada, said to him, ‘Even if one should tell this to a dried up stump, branches would be produced on it and leaves would spring forth.’ son of Vyaghrapada: vyaghrapado’patyam. A 4. atha yadi mahaj jigamiset, amavasyayam diksitva paur- namasyam ratrau sarvausadhasya mantham dadhi-madhunor upamathya, jyesthaya sresthaya svahd, ity agnav ajyasya hutva, manthe sampatam avanayet. 4. Now if one wishes to reach greatness, let him perform the initiatory rite on the new moon night and then on the night of the full moon, let him stir with curds and honey a mash of all kinds of herbs and pour melted butter on the fire saying, V. 2. 7- Chandogya Upanisad 425 ‘Hail to the oldest, hail to the best.’ And then let him throw the residue into the mash. See B.U. VI. 3-2. On the day of initiation, dlksa, the agent should have passed through the ethical preparation, austerity, truthfulness and chastity: bhumi-sayanadi-niyamam krtva tapo-rupam satya-vacanam brahma - caryam ity adidharmavan bhutvety arthah. 5. vasisthayai svaha, ity agnav ajyasya hutva, manthe sam- patam avanayet, pratisthayai svaha ity agnav ajyasya hutva manthe sampatam avanayet, sampade svaha, ity agnav ajyasya hutva manthe sampatam avanayet, ayatanaya svaha, ity agnav ajyasya hutva manthe sampatam avanayet. 5. ‘Hail to the most prosperous,’ with these words, let him pour melted butter on the fire and then let him throw the residue into the mash. ‘Hail to the firm basis,’ with these words let him pour melted butter on the fire and then let him throw the residue into the mash. ‘Hail to success,’ with these words let him pour melted butter on the fire and then let him throw the residue into the mash. ‘Hail to the abode,' with these words let him pour melted butter on the fire and then let him throw the residue into the mash. 6. atha pratisrpyahjalau mantham adhdya japati: amo namasi, ama hi te sarvam idam, sa hi jyesthah srestho rdjadhipatih, sa ma jyaisthyarh sraisthyam rajyam adhipatyam gamayatv aham evedarh sarvam asaniti. 6. Then moving away and holding the mash in his hands, he recites, ‘Thou art ama by name for all this rests in thee. He is the oldest and the best, the king and the overlord. May he lead me to old age, to the best (position), to kingship, to over¬ lordship. May I be all this.’ 7. atha khalv etaya rca paccha acamati, tat savitur vrmmaha ity acamati, vayam devasya bhojanam ity acamati, srestham sarvadhatamam ity acamati, turam bhagasya dhxmahi iti sarvam pibati, nirnijya karhsam camasam va pascad agnch samvisati carmani va sthandile va vdcam-yamo prasdhah; sa yadi striyam pasyet samrddharh karmeti vidyat. 7. Then he takes a sip with this Rk verse at each foot, (saying) ‘we desire the Savitr’ he sips a little: (saying) ‘the food of the gods,’ he sips a little (saying) ‘the best and all sus¬ taining,’ he sips a little (saying) ‘we meditate on the strength 426 The Principal Upanisads V. 3. 3. of the god,’ he drinks up the whole. Having cleansed the vessel or the cup, he sits down behind the fire either on a skin or on the bare ground with speech restrained and with self-possession. If he now sees a woman let him know that his effort has reached fruition. £ says that he lies down behind the fire and if, in the dream, he sees a woman, that is a sign that his effort has succeeded. 8. tad esa slokah: yada karmasu kdmye$u striyam svapnesu paiyati, samrddhim tatra janiyat tasmin svapna-nidariane iti tasmin svapna-nidartane. 8. As to this, there is this verse : ‘If during rites performed for (the fulfilment of certain) wishes, he (the performer) sees a woman in a dream, let him recognise fulfilment in such a vision in a dream, in such a vision in a dream.’ The Vedic rite is enlarged in its significance. Section 3 THE COURSE OF THE SOUL AFTER DEATH 1. svetaketur haruneyah pahcdlanam samitim eyaya, tam ha pravahano jaivalir uvdca: kumara anu tvasisat piteti; a nuhi, hhagava iti. 1. fsvetaketu Aruneya went to an assembly of the Pancalas. Then Pravahana Jaivali said to him: ‘Young man, has your father instructed you?’ ‘Yes, indeed, Venerable Sir’ (said he in answer). aruneya: the grandson of Aruna. 2. vettha yad ito’dhi prajah prayantiti ? na, hhagava, iti; vettha yatha punar avartanta itil na, hhagava iti; vettha pathor deva-yanasya pitryanasya ca vyavartanam iti ? na, hhagava iti. 2. ‘Do you know to what place men go from here?’ ‘No, Venerable Sir.’ ‘Do you know how they return again?’ ‘No, Venerable Sir.’ ‘Do you know where the paths leading to the gods and leading to the fathers separate.’ ‘No, Venerable Sir.’ 3. vettha yathasau loko na sampuryata iti ? na hhagava iti; V. 3- 7- Chandogya Upanisad 427 vettha yatha pahcamyam ahutav apah purusa-vacaso bhavantiti, naiva, bhagava iti. 3. ‘Do you know how that (yonder) world never becomes full?’ ‘No, Venerable Sir.’ ‘Do you know how in the fifth libation water comes to be called a person.’ ‘Indeed, Venerable Sir, no.’ 4. atha nu kim anusisto’vocathah, yo himani na vidyat, katham so’ nusisto bruviteti. sa hayastah pitur ardham eyaya; tam hovaca: ananusisya vava kila ma, bhagavan, abravit anu tvasisam iti. 4. ‘Then why did you say that you had been instructed? Indeed how could any one who did not know these things speak of himself as having been instructed?’ Distressed, he went to his father’s place and said to him, ‘Venerable Sir, you said, indeed, that you had instructed me without having instructed me.’ 5. pahca ma rajanya-bandhuh prasnan apraksit, tesam naikam canasakam vivaktum iti; sa hovaca: yatha ma tvam tata, etan avadah, tathaham esam naikam ca na veda yady aham iman avedisyam, katham te ndvaksyam iti. 5. ‘That fellow of the princely class asked me five questions and I could not understand even one of them.’ He (the father) said, ‘As you stated to me these (questions) I do not know even one of them. If I had known them, how should I not have told them to you?’ 6. sa ha gautamo rajho’rdham eyaya, tasmai ha praptayarham cakara; sa ha pratah sabhaga udeyaya; tam hovaca: manusasya, bhagavan gautama, vittasya varam vrnitha iti, sa hovaca tavaiva, rajan, manusam vittam, yam eva kumarasyante vacam abhas- athah, tam eva me bruhiti; sa ha krcchn babhuva. 6. Then Gautama went over to the king’s place. To him, when he arrived, he (the king) had proper respect shown. In the morning he went up to the audience hall (where) the king said to him, ‘Venerable Gautama, choose a boon out of the wealth that belongs to the world of men.’ Then he replied, ‘Thine be the wealth of the world of men, 0 King; tell me that speech which you spoke to the young man.’ The king was perplexed. 7. tam ha, ciram vasety ajhapayam cakara; tarn hovaca: yatha ma tvam, gautama, avadah, yatheyam na prak tvattah pur a vidya 428 The Principal Upanisads V. 4. 2. brahmanan gacchati, tasmad u sarvesu lokesu ksatrasyaiva prasasanam abhiid iti; tasmai hovaca. 7. ‘Stay for some time' he commanded him. Then he said to him, ‘As to what you have told me, Gautama, this knowledge has never reached the Brahmanas before you; therefore in all the worlds the rule (this teaching) belonged to the Ksatriya class only.' Then he said to him. Section 4 THE COURSE OF THE SOUL (1 continued ) 1. asau vava lokah, gautama, agnih, tasyaditya eva samit, rasmayo dhumah, ahar arcih, candrama ahgarah, naksatrani visphulihgah. 1 ‘That world, verily, 0 Gautama, is a (sacrificial) fire, the sun itself is its fuel, the rays the smoke, the day the flame, the moon the coals, the stars the sparks. The analogy of the heavenly region to the sacrificial fire is worked out. The sun is the fuel as the world shines only when it is lighted up by the sun. The rays are the smoke because they rise from it even as the smoke rises from the fuel. The day is the flame because it is bright and is the effect of the sun. The moon is the coals or the embers, for even as the moon becomes visible when the day has ceased, the embers become visible when the flame is put out. The stars are the sparks; they are like parts of the moon. S. 2. tasminn ctasminn agnau devah sraddham jahvati, tasya ahnteh somo raja sambhavati. 2. In this fire the gods offer (the oblation of) faith. From this offering arises Soma (the moon) the king. Water is offered as the offering of faith. The king answers the last question why the water in the fifth libation is called man. V. 3. 3. The sacrifices rise through their offerings to heaven and attain there as their reward a nature like that of Sonia. V. 7. i. Chandogya Upanisad 429 Section 5 THE COURSE OF THE SOUL (1 continued ) 1. parjanyo vava, gautama, agnih, tasya vayur eva samit, abhram dhumah, vidyud arcih, asanir ahgdrah, hradanayo visphulingah. 1. The god of rain, O Gautama, is the (sacrificial) fire, the air itself is its fuel, the cloud is the smoke, the lightning is the flame, the thunder the coals and the thunderings the sparks. hradani, generally explained as ‘hail’, but here it means ‘rumblings.’ 2. tasminn etasminn agnail devah somam rajanam juhvati, tasya ahuter varsarn sambhavati. 2. In this fire the gods offer (the libation of) Soma the King. From this offering arises rain. Section 6 THE SAME CONTINUED 1. prthivl vava, gautama, agnih; tasyah samvatsara eva samit, akaso dhumah, ratrir arcih, diso’hgarah, avantara diso visphu- lihgah. 1. The earth, verily, O Gautama, is the (sacrificial) fire; of this the year is the fuel, space is the smoke, the night is the flame, the quarters the coals, the intermediate quarters the sparks. 2. tasminn etasminn agnau deva varsarn juhvati. tasya ahuter annam sambhavati. 2. In'this fire the gods offer (the libation of) rain. From this offering arises food. Section 7 THE SAME CONTINUED 1. puruso vava, gautama, agnih; tasya vag eva samit, prano dhumah, jihvarcih, caksur angarah, srotram visphulingah. 430 The Principal Upanisads V. 9. I. 1. Man, verily, 0 Gautama, is the (sacrificial) fire; of this speech is the fuel, breath the smoke, the tongue the flame, the eyes the coals and the ears the sparks. 2. tasminn etasminn agnail dev a annam juhvati, tasya ahute retah sambhavati. 2. In this fire the gods offer (the libation of) food; from this offering arises semen. Section 8 THE SAME CONTINUED 1. yosa vava, gautama, agnih; tasya upastha eva samit, yad upamantrayate sa dhumah, yonir arcih, yad antah karoti te ahgarah, abhinanda visphulihgah. 1. Woman, verily, O Gautama, is the (sacrificial) fire; of this the sexual organ is the fuel, what invites is the smoke, the vulva is the flame, what is done inside is the coals, the pleasures the sparks. 2. tasminn etasminn agnau deva reto juhvati, tasya ahuter garbhah sambhavati. 2. In this fire the gods offer (the libation of) semen; from this offering arises the foetus. From water, through intermediate developments the foetus arises and in all these developments water is the predominating element. drava-bahulyam. S. So it is that water comes to be called man in the fifth oblation. Section 9 THE SAME CONTINUED 1 . iti tu pahcamyam ahutav apah purusa-vacaso bhavantiti, sa ulbavrto garbhah, dasa va nava va masan antah sayitva yavad va’tha jayate. 1. For this (reason) indeed, in the fifth oblation water comes to be called man. This foetus enclosed in the membrane, having V. io. 2. Chandogya Upanisad 431 lain inside for ten or nine months or more or less, then comes to be born. Water, by which the self is enveloped on departing from life, means the subtle parts of the elements which constitute the seed of the body: ap-sabdena sarvesam eva deha-bljanam bhuta-suksmanarh kathanam siddham. S.B. III. 1. 2. 2. sa jato yavad ayusam jivati, tam pretam distant ito’gnaya eva haranti, yata eveto yatah sambhuto bhavati. 2. When born, he lives whatever the length of his life may be. When he has departed, they (his friends) carry him to the appointed place for the fire (of the funeral pile), from which indeed he came, from which he arose. distant: karmana nirdistam. S. Section 10 THE PATH OF THE GODS 1. tad ya ittham viduh,ye ceme’ranye sraddha tapa ity upasate, te’rcisam abhisambhavanti , arciso’hah, ahna apuryamana-paksam, apuryamana-paksad yan sad udann eti masarhs tan. 1. So those who know this, and those who in the forest meditate on faith as austerity (or with faith and austerity) go to light and from light to day, from day to the bright half of the month (of the waxing moon), from the bright half of the month to those six months during which the sun moves northward. The question as to the place to which men go from here is taken up. See C.U. IV. 15. 5. those who know this. The doctrine of the five fires. S makes out that this refers to the householders, as the next clause refers to the recluses in the forest. 2. masebhyah samvatsaram, samvatsarad adityam, adityac candramasam, candramaso vidyutam; tat puruso’ manavah, sa enan brahma gamayati, esa deva-yanah pantha iti. 2. From these months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There, there is a person who is non-human. He leads them on to Brahma. This is the path leading to the gods. 432 The Principal Upanisads V. io. 5. The earliest conception of the path of the gods is to be found in the R.V., where Agni who serves as the intermediary between gods and men, as bearing the offerings to the gods is addressed thus: 'Knowing the ways by which the gods go, thou (Agni) hast become the unwearied messenger, the bearer of oblations.' I. 72. 7; see also II. 2. 4. The path on which the sacrifices were taken to the heavenly world becomes the path by which the sacrificer himself ascended to the world of the gods. See Satapatha Brdhmana, I. 9. 3. 2. The stations on the path need not be taken literally. They represent stages of progressive knowledge and light while those of pitr-yana of progressive darkness and corruption. See IV. 15. 5. B.U. VI. 2. 15. 3. atha ya ime grama islapurle dattam ity upasate, te dhumam abhisambhavanti, dhumad ratrim, ratrer apara-paksam, apara- paksad yan sad daksinaiti masarhs tan, naite sarhvatsaram abhiprapnuvanti. 3. But those, who in the village practise (a life of) sacrifices, (and perform) works of public utility and almsgiving they pass into the smoke, from smoke to night, from night to the latter (dark) half of the month, from the latter (dark) half of the month to the six months in which the sun moves south¬ wards, but they do not reach the year. o 4. masebhyah pitr-lokam , pitr-lokad akasam, akasac candra- masam, esa somo raja, tad devanam annam, tarn deva bhaksayanti. 4. From those months to the world of the fathers, from the world of the fathers to space, from space to the moon. That is the king Soma. That is the food of the gods. That the gods eat. annam. — food. They become the servants of the gods: upakara- na-matram devanam bhavanti te stri-pasu-bhrtyadivat. The gods love them and they love the gods. They live with and rejoice in gods. Three kinds of future are indicated. The performers of sacrifices reach the moon by passing along the path of the fathers, pitr-yana, and after having experienced the fruits of their works these return again with a residuum of their karma. The non-performers of sacri¬ fices go to the kingdom of Yama. Those who adopt the way of enlightenment go by the path of gods, deva-yana. There is no return for them from the latter. The distinction between the pitr-yana and the deva-yana is one of two different systems of culture, the way of works and the way of knowledge resulting in two different spiritual conditions. 5. tasmin ydvat sampatam usitva thaitam evddhvanam punar V. io. 8. Chandogya Upanisad 433 nivartante yathetam akasam, akasad vayum, vdyur bhutva dhumo bhavati, dhumo bhutva’bhram bhavati. 5. Having dwelt there as long as there is residue (of good works) they return again by that course by which they came to space, from space into air; and after having become the air they become the smoke; after having become smoke, they become mist. It is not possible, § remarks, for all actions to have their effects in one life: na-caikasmin janmani sarva-karmanam ksaya upapadyate. S. 6. abhram bhutva megho bhavati, megho bhutva pravarsati, ta iha vrihi-yava osadhi vanaspatayas tila-masa iti jayante, ato vai khalu durnisprapataram, yo yo hy annam atti yo retah sihcati, tad bhuya eva bhavati. 6. After having become mist they become cloud, after having become cloud he rains down. They are bom here as rice and barley, herbs and trees, as sesamum plants and beans. From thence the release becomes extremely difficult for whoever eats the food and sows the seed he becomes like unto him. Release is easy from human condition. 7. tad ya iha ramaniya-caranah, abhyaso ha yat te ramaniyam yonim apadyeran, brahmana -yonim va ksatriya-yonim va, vaisya- yonirh va; athaya iha kapuya-caranah abhyaso ha yat te kapuyam yonim apadyeran sva-yonim va sukara-yonim va candala-yonim va. 7. Those whose conduct here has been good will quickly attain a good birth (literally womb), the birth of a Brahmin, the birth of a Ksatriya or the birth of a Vaisya. But those whose conduct here has been evil, will quickly attain an evil birth, the birth of a dog, the birth of a hog or the birth of a Candala. 8. athaitayoh pathor na katarena cana tanimani ksudrany asakrd-avartini bhutani bhavanti, jayasva, mriyasveti, etat trtiyam sthanam, tenasau loko na sampuryate, tasmaj jugupseta, tad esa slokah. 8. But on neither of these ways are those small creatures (which are) continually revolving (those of whom it is said), be born and die. Their’s is a third state. By this (it comes about) that that world becomes full. Therefore let one seek to guard himself. To this end, there is this verse. V. II. 2. 434 The Principal Upanisads If we pursue wisdom, we travel by the path of the gods. If we perform good works we travel by the path of the fathers. If we do neither, we will continually revolve like little creatures. 9. steno hiranyasya swam pibams ca gwos talpam avasan brahma ha ca-ete patanti catvarah. pahcamas cdcarams taih. 9. He who steals gold, he who drinks wine, he who dishonours the teacher’s bed, he who kills a Brahmana, these four do fall as also the fifth who consorts with them. 10. atha ha ya etan evarh pahcagnin veda, na saha tair apy acaran papmana lipyate, suddhah putah punya-loko bhavati ya evarn veda, ya evarh veda. 10. But he who knows these five fires thus is not stained by evil, even though he consorts with these people. He becomes pure, clean, obtains a virtuous world, he who knows this, yea he who knows this.' The five questions raised in V. 3, 2-3 are answered. Section 11 UNIVERSAL SELF 1. prdcma-sala aupamanyavah, satya-yajhah paulusih, indra- dyumno bhdllaveyah , janah sarkaraksyah, budila asvatar divis te hy ete mahasala mahasrotriyah sametya mimamsam cakruh, ko na atmd, him brahmeti. 1. Praclna£ala Aupamanyava, Satyayajna Paulusi, Indra- dyumna Bhallaveya, Jana Sarkaraksya and Budila Asvatarasvi, these great householders, greatly learned in sacred lore, having come together, undertook an investigation as to what is our self and what is Brahman. See Satapatha Brahmana, X. 6. 1. 1. 2. te ha sampadayamcakruh, uddalako vai bhagavanto’yam arunih sampratimam atmanam vaisvanaram adhyeti, tarn hantabhyagacchameti; tarn habhyajagmuh. 2. They then reflected among themselves, ‘Venerable Sirs, Uddalaka Aruni studies at present this Universal Self; well let us go to him.' Then they went over to him. V. ii. 7- Chandogya Upanisad 435 3. sa ha sampadayamcakara, praksyanti mam ime maha&ald mahasrotriyah, tebhyo na sarvam iva pratipatsye, hantaham anyam abhyanusasaniti. 3. He then reflected, ‘These great householders and greatly learned in sacred lore will question me. I shall not be able to tell them all. Therefore, I shall direct them to another (teacher).' 4. tan hovdca asvapatir vai, bhagavanto, yam kaikeyah, sampratimam atmanam vaisvanaram adhyeti, tarn hantabhya- gacchameti; tarn habhyajagmuh. 4. He said to them, ‘Venerable sirs, Asvapati Kaikeya studies at present this Universal Self, well, let us go to him.’ Then they went over to him. 5. tebhyo ha praptebhyah prthag arhani karayamcakara, sa ha pratah samjihana uvaca; na me steno janapade na kadaryo na madyapah, nanahitagnir navidvan, na svairi svairini kutah: yaksyamano vai bhagavantah, aham asmi. yavad ekaikasma rtvije dhanam dasyami, tavad bhagavadbhyo dasyami, vasantu bhaga- vanta iti. 5. Then, when they answered, he (the king) had proper attentions shown to them severally. After rising the next morning, he said. ‘In my kingdom there is no thief, no miser, no drunkard, no man without a sacrificial fire, no ignorant person, no adulterer, much less an adulteress.’ I am going to perform a sacrifice, Venerable Sirs, and as much wealth as I give to each Rtvig priest, I shall give to you, please stay, Venerable Sirs.' Asvapati is an expert in Brahma-knowledge and also a wise adminis¬ trator. Wisdom and work go together in him. S says that as the visitors did not accept the presents, he invited them to a sacrifice. 6. te hocuh, yena haivarthena purusas caret, tarn haiva vadet; atmanam evemarn vaisvanaram sampraty adhyesi, tarn eva no bruhiti. 6. Then they said, ‘The purpose for which a man comes, that indeed he should speak. At present, you know the Universal Self. Tell us indeed about that.’ 7. tan hovdca: pratar vah prativaktasmiti; te ha samit-panayah purvahne praticakramire, tan hanupaniyaivaitad uvaca. 7. He then said to them, ‘Tomorrow I will give you an V. 12. 2. 436 The Principal Upanisads answer.’ Therefore on the next morning, they approached him with fuel in their hands. Then, without having first received them as pupils, he said to them. He did not insist on the preparatory rites of initiation for he was impressed by their humility. fuel in their hands. This is a token of discipleship. Section 12 THE SKY AS THE HEAD OF THE UNIVERSAL SELF 1. aupamanyava, karh tvam atmanam upassa iti: divam eva bhagavo rajan, iti hovaca: esa vai sntejd atma vaisvanarah yam tvam atmanam upasse, tasmat tava sutam prasutam asutam kule drsyate. 1. Aupamanyava, on what do you meditate as the self? (He replied) ‘Heaven only, Venerable King.’ He said, ‘The self you meditate on is the Universal Self (called) the good light. Therefore in your family is seen the suta libation as also the prasuta and the a^uta.’ The Soma libation is given these names of suta, prasuta and asuta in the different sacrifices. The good light: sobhanam tejo yasya so’ yam suteja. S. Those born in the family will be devoted to work : ativa karminas tvat-kulina iti. S. 2. atsy annam, pasyasi priyam, atty annam, pasyati priyam, bhavaty asya brahma-varcasam kule, ya etam evam atmanam vaisvanaram upaste, murdha tv esa atmanah, iti hovaca, murdha te vyapatisyat, yan mam nagamisya iti. 2. You eat food; you see what is pleasing. He eats food; he sees what is pleasing. In the family of him who meditates on the Universal Self thus, there arises eminence in brahma- knowledge. ‘That, however, is only the head of the self,’ said he, ‘Your head would have fallen off if you had not come to me.' The development of thought is effected gradually. Asvapati elicits from these seekers their conceptions of the Universal Self. Their conceptions of sky, sun, air, space, water and earth are accepted as partially true. The V aisvanara self is the whole, the all -comprehend- V.14.1. Chandogya Upanisad 437 ing Infinite of which natural objects and individual selves are parts. It is wrong to identify a particular deity, one conceived as presiding over a limited part of the world, with the Universal Self. Section 13 THE SUN AS THE EYE OF THE UNIVERSAL SELF 1. atha hovaca satya-yajham paulusim: pracina-yogya, kam tvam atmanam upassa iti: adityam eva, bhagavo rajan, iti hovaca: esa vai visva-rupa atma vaisvanarah, yam tvam atmanam upasse, tasmat tava bahu visvarupam kule drsyate. 1. Then he said to Satyayajna Paulusi: ‘Pracinayogya, on what do you meditate as the self?’ (He replied) ‘The sun only, Venerable King.’ He said, ‘The self you meditate on is the Universal Self called the Universal Form. Therefore is seen in your family much and manifold (wealth).’ 2. pravrtto’ svatari-ratho dasi niskah, atsy annam pasyasi priyam, atty annam, pasyati priyam, bhavaty asya brahma-var- casam kule, ya etam evam atmanam vaisvanaram upaste, caksus tv etad atmanah, iti hovaca andho bhavisyah, yan mam nagamisya iti. 2. ‘(for example) there is the chariot with mules, female servants and gold necklaces. You eat food, you see what is pleasing. He eats food, he sees what is pleasing. In the family of him who meditates on the Universal Self thus, there arises eminence in brahma-knowledge. That, however, is the eye of the self,’ said he, ‘and you would have become blind if you had not come to me.’ pravrtti: literally, a course of action, tendency. Section 14 AIR AS THE BREATH OF THE UNIVERSAL SELF 1. atha hovacendra-dyumnam bhdllaveyam\ vaiyaghrapadya, kam tvam atmanam upassa iti: vdyum eva, bhagavo rajan, iti 438 The Principal Upanisads V. 15. 2. hovaca: esa vai prthag-vartmdtma vaisvanarah yarn tvam atmanam upasse tasmat tvam prthag halaya ayanti, prthag rathasrenayo' nuyanti. 1. Then he said to Indra-dyumna Bhallaveya, ‘Vaiyaghra- padya, on what do you meditate as the self?' (He replied) ‘Air only, Venerable King.' He said, ‘The self you meditate on is the Universal Self of varied courses (prthag-vartman) . Therefore offerings come to you in various ways and rows of chariots follow you in various ways.’ 2. atsy annam, pasyasi priyam, atty annam, pasyati priyam, bhavaty asya brahma ■ varcasam kule, ya etam evam atmanam vaisvanaram upaste pranas tv esa atmanah, iti hovaca, pranas ta udakramisyat, yan mam na gamisya iti. 2. ‘You eat food, you see what is pleasing. He eats food, he sees what is pleasing. In the family of him who meditates on the Universal Self thus, there arises eminence in brahma- knowledge. That, however, is only the breath of the self,’ said he, ‘your breath would have departed, if you had not come to me.’ Section 15 SPACE AS THE BODY OF THE UNIVERSAL SELF 1. atha hovaca janarn idrkaraksya: kam tvam atmanam upassa iti: akasam eva bhagavo rajan, iti hovaca: esa vai bahula dtma vaisvanarah, yam tvam atmanam upasse, tasmat tvam bahulo’si prajaya ca dhanena ca. 1. Then he said to Janam Sarkaraksya, on what do you meditate as the self?’ (He replied) 'Space only, Venerable King.' He said, ‘The self you meditate on is the Universal Self called Full (brahma). Therefore you are full of offspring and wealth.’ 2. atsy annam, pasyasi priyam, atty annam, pasyati priyam, bhavaty asya brahma-varcasam kule ya etam evam atmanam vaisvanaram upaste samdehas tv esa atmanah, iti hovaca samdehas te vyasiryat, yan mam nagamisya iti. 2. ‘You eat food, you see what is pleasing. He eats food, he sees what is pleasing. In the family of him who meditates on the Universal Self thus, there arises eminence in brahma- knowledge. That, however, is only the body of the self,’ said he, ‘your body would have fallen off, if you had not come to me.’ V. ly. 2. Chandogya Upanisad 439 Section 16 WATER AS THE BLADDER OF THE UNIVERSAL SELF 1. atha hovaca, budilam asvatardsvim, vaiyaghrapadya, kam tvam atmanam upassa iti, apa eva bhagavo rajan, iti hovaca. esa vai rayir atma vaisvanarah, yam tvam atmanam upasse, tasmat tvam rayiman pustiman asi. 1. Then he said to Budila Asvatarasvi, ‘Vaiyaghrapadya, on what do you meditate as the self?’ (He replied) ‘Water only, Venerable King.’ He said, ‘The self you meditate on is the Universal Self called wealth ( rayi ). Therefore are you endowed with wealth and strength of body.’ 2. atsy annam, pasyasi priyam, atty annam, pasyati priyam, bhavaty asya brahmavarcasarh kule ya etam evam atmanam vaisvanaram upaste, bastis tv esa atmanah, iti hovaca bastis te vyabhetsyata, yan mam nagamisya iti. 2. 'You eat food, you see what is pleasing. He eats food, he sees what is pleasing. In the family of him who meditates on the Universal Self thus, there arises eminence in brahma knowledge. That, however, is only the bladder of the self and your bladder would have burst if you had not come to me.’ Section 17 EARTH AS THE FEET OF THE UNIVERSAL SELF 1. atha hovaca uddalakam arunim: gautama, kam tvam atma- nam upassa iti: prthivim eva, bhagavo rajan, iti hovaca: esa vai pratisthatma vaisvanarah yam tvam atmanam upasse, tasmat tvam pratisthito’ si prajaya ca pasubhis ca. 1. Then he said to Uddalaka Aruni: ‘Gautama, on what do you meditate as the self?' (He replied) ‘Earth only, Venerable King.’ He said, ‘The self you meditate on is the Universal Self called support ( pratistha ). Therefore you are supported, with offspring and cattle.’ 2. atsy annam, pasyasi priyam, atty annam pasyati priyam, bhavaty asya brahma-varcasam kule ya etam evam atmanam vaisvanaram upaste, padau tv etav atmanah, iti hovaca, padau te vyamlasyetam, yan mam nagamisya iti. V. 18. I. 440 The Principal Upanisads 2. ‘You see food, you see what is pleasing. He eats food, he sees what is pleasing. In the family of him who meditates on the Universal Self thus there arises eminence in brahma-know- ledge. That, however, is but the feet of the self,’ said he, ‘your feet would have withered away, if you had not come to me.’ Section 18 THE SELF AS THE WHOLE 1. tan hovaca: ete vai khalu yuyarn prthag ivemam atmanarh vaisvanaram vidvamso’ nnam attha, yas tv etam evam pradesa- matram abhivimanam atmanam vaisvanaram upaste, sa sarvesu lokesu sarvesu bhutesu sarvesv atmasv annam atti. 1. Then he said to them, ‘Verily indeed you eat your food knowing this Universal Self as if it were many. He, however, who meditates on the Universal Self as of the measure of the span or as identical with the self, eats food in all worlds, in all beings, in all selves.’ pradesa-matra: of the measure of the span. S gives five different renderings of which the chief are (i) that which is recognised bodily through heaven as the head and the earth as the feet, (ii) that which is measured by a measure extending from the heaven to the earth. The self which has assumed the shape of the whole universe is the Universal Self. It is to be known as the Self of all beings. One has to realise the Self in oneself before one can comprehend Him as the Self of the whole creation. The individual ‘I’ and the universal ‘I’ are one. Asmarathya teaches the meditation of Vaisvanara as pradesa- matra since the Supreme Being is specially manifested in the heart which is conceived as of the measure of a span : abhivyakter asmarathyah: B.S. I. 2. 29. pratyag-dtmatayabhivimiyate' ham iti jhayata ity abhivimanah. S. Badari is of the view that the Supreme Being is described as of the measure of a span since he is meditated upon by the mind, situated in the heart which is of the measure of a span : anusmrter badarih: B.S. I. 2. 30. Jaimini holds that pradesa-matra is intended to teach sampatti or sampad-upasana, i.e. the realization of the non-separation of God from the objects of sense. § explains dhyanena drsya-vastuni parame- svarasya abheda-nispattih. abhivimana: the inner self behind the parts. V. 19. 2. Chandogya Upanisad 441 pratyag-atmataya abhivimiyate aham iti vijnayate : It is the Universal Self in each living being. The seeker should realise the divine in himself and in all beings. 2. tasya ha va etasyatmano vaisvanarasya murdhaiva sutejah, caksur viiva-riipah, prdnah prthagvartmatmd, samdeho bahulah, bastir eva rayih, prthivy eva padav ura eva vedih, lomani barhih, hrdayam gdrhapatyah, mano’nvaharya-pacanah, asyam aha- vantyah. 2. Of this Universal Self, the head indeed is the good light, the eye is the universal form, breath is (the air) of varied courses, the body is the full, the bladder is wealth, the feet are the earth, the chest indeed is the sacrificial area, the hair is the sacred grass, the heart is the garhapatya fire, the mind is the anvaharya-pacana fire and the mouth is the ahavaniya fire. v. prthag-vartma. The teacher corrects the wrong notions of the pupils who mistake parts for the whole even as blind men mistake parts of the elephant for the elephant : hasti-darsane iva jatyandhah. This passage indicates the essential correspondence between the microcosm and the macrocosm. Section 19 THE SACRIFICE TO THE UNIVERSAL SELF IN ONE’S OWN SELF: PRANA 1. tad yad bhaktam prathamam agacchet, tad homiyam, sa yarn prathamam ahutim juhuyat tarn juhuydt, pranaya svaheti, Pranas trpyati. 1. Therefore that food which may come first should be an offering. The first offering he offers he should offer saying, ‘hail to the prana breath.’ The prana breath is satisfied. 2. prune trpyati caksus trpyati, caksusi trpyaty adityas trpyati, aditye trpyati dyaus trpyati, divi trpyantydrh yat kirk ca dyaus cadityas cadhitisthatah , tat trpyati tasydnutrptirh trpyati prajaya pasubhir annadyena tejasa brahma-varcasena. 2. The prana breath being satisfied, the eye is satisfied. The eye being satisfied, the sun is satisfied. The sun being satisfied, V. 21. 2. 442 The Principal Upanisads the heaven is satisfied. The heaven being satisfied, whatever is under the heaven and under the sun is satisfied. Along with the satisfaction thereof, he himself is satisfied with offspring, with cattle, with food (health born of food), brightness and with eminence in sacred knowledge. Section 20 VYANA i. atha yam dvitiyam juhuyat tarn juhuyat, vyanaya svaheti, vyanas trpyati. 1. Then the second offering he should offer, saying, ‘Hail to the vyana breath.’ The vyana breath is satisfied. 2. vyane trpyati srotrarh trpyati , srotre trpyati candramas trpyati, candramasi trpyati disas trpyanti, diksu trpyantisu yat kirk ca disas ca candramas cadhitisthanti , tat trpyati, tasyanu-trptim trpyati prajaya pasubhir annadyena tejasa brahma-varcasena. 2. Vyana being satisfied, the ear is satisfied. The ear being satisfied, the moon is satisfied. The moon being satisfied, the quarters are satisfied. The quarters being satisfied, whatever is under the quarters and under the moon is satisfied. Along with the satisfaction thereof he himself is satisfied with off¬ spring, with cattle, with food, with brightness and with eminence in sacred knowledge. Section 21 APANA 1. atha yam trtiyam juhuyat tarn juhuyat, apanaya svaheti, apanas trpyati. 1. Then the third offering he should offer, saying, ‘Hail to the apana breath.’ The apana breath is satisfied. 2. apane trpyati vdk trpyati, vaci trpyantyam agnis trpyati, agnau trpyati prthivi trpyati, prthivyam trpyantyam yat kirk ca prthivi cagnis cadhitisthatah tat trpyati, tasyanu-trptim trpyati prajaya pasubhir annadyena tejasa brahma-varcasena . V. 23. 2. Chandogya Upanisad 443 2. Apana being satisfied, speech is satisfied. Speech being satisfied, the fire is satisfied. The fire being satisfied, the earth is satisfied. The earth being satisfied, whatever is under the earth and the fire is satisfied. Along with the satisfaction thereof, he himself is satisfied with offspring, with cattle, with food, with brightness and with eminence in sacred knowledge. Section 22 SAM AN A 1. atha yarn caturthirh juhuyat tam juhuyat samanaya svaheti samanas trpyati. 1. Then the fourth offering he should offer, saying, ‘Hail to the samana breath.’ The samana breath is satisfied. 2. samane trpyati manas trpyati, manasi trpyati parjanyas trpyati, parjanye trpyati vidyut trpyati, vidyuti trpyantyam yat kirn ca vidyuc ca parjanyas cadhitisthatah, tat trpyati tasyanu- trptim trpyati prajaya pasubhir annadyena tejasa brahma-var- casena. 2. Samana being satisfied, the mind is satisfied. The mind being satisfied, the rain god is satisfied. The rain god being satisfied, lightning is satisfied. Lightning being satisfied, what¬ ever is under the lightning and the rain god is satisfied. Along with the satisfaction thereof, he himself is satisfied with offspring, with cattle, with food, with brightness and with eminence in sacred knowledge. Section 23 UDANA I. atha yarn pahcamirh juhuyat tam juhuyat udanaya svaheti, udanas trpyati. 1. Then the fifth offering he should offer, saying, ‘Hail to the udana breath.’ The udana breath is satisfied. 2. udane trpyati tvak trpyati, tvaci trpyantyam vayus trpyati, 444 The Principal Upanisads V. 24. 4. vayau trpyaty akasas trpyati, akase trpyati yat kim ca vayus cakasas cadhitisthatah, tat trpyati, tasydnu-trptim trpyati prajaya pasubhir annadyena tejasa br ahma-varcasena . 2. Udana being satisfied, the skin is satisfied. The skin being satisfied, the air is satisfied. The air being satisfied, space is satisfied. Space being satisfied, whatever is under the air and space is satisfied. Along with the satisfaction thereof, he himself is satisfied with offspring, with cattle, with food, with brightness and with eminence in sacred knowledge. Section 24 THE NEED FOR KNOWLEDGE IS STRESSED I. say a idam avidvan agni-hotram juhoti, yathahgaran apohya bhasmani juhuyat, tadrk tat syat. 1. If, without knowing this, one offers the fire sacrifice, that would be just as if he were to remove the live coals and pour the offering on (dead) ashes. 2. atha ya etad evam vidvan agni-hotram juhoti, tasya sarvesu lokesu sarvesu bhutesu sarvesv atmasu hutam bhavati. 2. But if, knowing it thus, one offers the fire sacrifice he offers it in all worlds, in all beings, in all selves, he will perforrp sacrifices with a full knowledge of their meaning and purpose. 3. tad yathesika-tulam agnau protam praduyeta, evam hasya sarve papmanah praduyante, ya dad evam vidvan agni-hotram juhoti. 3. Even as the soft fibres of the isika reed are burned up when laid on a fire, so also are burned up the evils of one who knowing it thus offers the fire sacrifice. 4. tasmad u haivamvid yady api candalayocchistam prayacchet, atmani haivasya tad vaisvdnare hutam syad iti, tad esa slokah. 4. Therefore if one who knows this should offer the remnant of his food to a Candala, it would be offered in his Universal Self. On this there is the following verse. Candala is symbolic of those who do not deserve the offer, anarha. S. One is released from the observance of restrictions when one has V. 24. 5- Chandogya Upanisad 445 attained knowledge that the one Self dwells in all. One offers it to the Universal Self dwelling in the body of the Candala: candala-de- hasthe vaisvanare. S. The whole system of caste and untouchability is undermined by the perception of the Indwelling Self in all. 5. yathdiha ksudhita balah mdtaram paryupasate evarn sar- vdni bhutany agni-hotram upasate ity agni-hotram upasata iti. 5. As here hungry children sit (expectantly) around their mother, even so do all beings sit around the fire sacrifice, yea they sit around the fire sacrifice. 446 The Principal Upanisads VI. i. 4. CHAPTER VI Section 1 UDDALAKA’S teaching concerning the oneness OF THE SELF 1. aunt, svetaketur hd’runeya asa, tam ha pitovaca: ivetaketo, vasa brahmacaryam, na vai, saumya, asmat-kulino’ nanucya brahma-bandhur iva bhavatiti. 1. Aum. There was Svetaketu Aruneya. His father said to him, ‘Live the life of religious student, verily, my dear, there is no one in our family who is unlearned (in the Vedas), who is a Brahmana only by birth.’ aruneya: arunasya pautrah: grandson of Aruna. S. brahma-bandhuh: he who calls Brahmanas his relatives but does not himself behave like a Brahmana. brahmanan bandhun vyapadisati na svayam brahmana-vrtta iti. S. 2. sa ha dvadasa-varsa upetya caturvimsati varsah sarvan vedan adhitya mahamana anucana-mam stabdha evaya, tam ha pitovaca, svetaketo, yan nu saumya idarh mahamana anucana- mani stabdho si uta tam ddesam aprdksyah. 2. He then, having become a pupil at the age of twelve, returned when he was twenty-four years of age, having studied all the Vedas, greatly conceited, thinking himself well read, arrogant. His father then said to him, ‘Svetaketu, since you are now so greatly conceited, think yourself well read and arrogant, did you ask for that instruction 3. yenasrutam srutam bhavati, amatam matam, avijhdtam vijhatam iti: kathahi nu, bhagavah, sa adeso bhavatiti. 3. By which the unbearable becomes heard, the unper- ceivable becomes perceived, the unknowable becomes known?’ ‘How, Venerable Sir, can there be such teaching?' All learning is useless unless one knows the truth with regard to the Self, sarvan api vedan adhitya sarvam canyad vedyam adhigamydpy akrtartha eva bhavati yavad atmatattvam najandti. $. 4. yathd, saumya, ekcna mrt-pindena sarvam mrnmayam vijhatam syat, vdcarambhanam vikdro nama-dheyam, mrttikety eva satyam. 4. Just as, my dear, by one clod of clay all that is made of VI. 2. I. Chandogya Upanisad 447 clay becomes known, the modification being only a name arising from speech while the truth is that it is just clay. vikara: modification, manifestation, development, change. § suggests that the change is only nominal: vdg-dlambana-md.tr am namaiva kevalam na vikaro nama vastv asti, paramarthato mrttikety eva mj'tti- kaiva tu satyam vastv asti. S. The Upanisad suggests that all modi¬ fications are based on the reality of clay and not that change rests simply on a word, that it is a mere name. 5. yatha, saumya, ekena loha-manina sarvam lohamayam vijhdtam sydt, vacdrambhanam vikaro nama-dheyam lohamity eva satyam. 5. Just as, my dear, by one nugget of gold, all that is made of gold becomes known, the modification being only a name arising from speech, while the truth is that it is just gold. by one nugget of gold: suvarna-pindena. S. loha originally meant iron or copper but later is used for gold or any metal. 6. yatha, saumya, ekena nakha-nikrntanena sarvam karsnaya- sam vijhdtam sydt, vacdrambhanam vikaro nama-dheyam krsna- yasam ity eva satyam, evam, saumya, sa ddeso bhavatiti. 6. Just as, my dear, by one pair of nail scissors all that is made of iron becomes known, the modification being only a name arising from speech while the truth is that it is just iron: thus, my dear, is that teaching. 7. na vai nunam bhagavantas ta etad avedisuh, yadd hy etad avedisyan, katham me navaksyan iti bhagavams tv eva me tad bravitv iti; tathd, saumya, iti hovaca. 7. ‘Verily, those venerable men did not know this; for if they had known it, why would they not have told it to me? Venerable Sir, please tell me that,’ ‘So be it, my dear,’ said he. Section 2 THE PRIMACY OF BEING 1. sad eva, saumya, , idam agra asid ekam evaditiyam, tadd haika ahuh, asad evedam agra asid ekam evadvitiyam, tasmad asatah saj jayata. 1. In the beginning, my dear, this was Being alone, one VI. 2. 2. 448 The Principal Upanisads only without a second. Some people say ‘in the beginning this was non-being alone, one only; without a second. From that non-being, being was produced.’ sad: being. eva: without any limitation or upadhi. idam: this, the universe of name and form, the world of manifesta¬ tion. Prior to manifestation this world was pure being. One only without a second: There is no second to it. There is no other object than being : nasya dvitlyam vastv antaram vidyata ity advitlyam. S. See T.U. II. 7; C.U. III. 19. 1. The logical priority of Brahman to the world is brought out by the statement that Being alone was this in the beginning. See Maitri, VI. 17. Cp. Pahcadasl, I. 19: idam sarvam pur a srster ekam evadvitlyakam sad evasln nama-rupe nastam iti aruner vacah. ‘Previous to creation all this was being, one only without a second. Name and form were not: this is the statement of the son of Aruna.’ He does not have ‘being’ as other things have being. He is his own being. Being is, is God. Being is above all conceptions and conceptual differentiations. It is prior to all things. All other things are from being, live in it and end in it. What is other than being is nothing. According to Indian logic, there are four kinds of non-existence or abhava. There is absolute non-existence or atyantabhava: anything self-contradictory like the barren woman’s son, vandhyaputra, is inconceivable and impossible. Barrenness and motherhood contra¬ dict each other. The real excludes self-contradictory non-existence. When non-being or asat is said to be the root of existence, asat does not mean absolute non-existence but only prior or antecedent non-existence or prag-abhava or potential existence. The world is non-existent before its production. It was existent potentially or as a possibility though not as an actuality. Creation is not out of absolute non-existence but out of prior non-existence or the world of possibility. This type of non-existence has no beginning but has an end when the possibility is actualised. pr adhvamsabhdva is posterior non-existence. It is the opposite of prior non-existence. It has a beginning but no end. When a jar is destroyed, its non-existence begins at the time it is destroyed, but it has no end. The mutual exclusiveness of a jar and a cloth, the fact of difference, is indicated by anyonyabhdva. A is not B. A jar is not a cloth. See Annambhatta’s T arka-samgr aha . 3. 2. kutas tu khalu, saumya, evam syat, iti hovaca, katham, asatah saj jay eteti, sat tv eva, saumya, idam agra asid ekam ev advitlyam. VI. 2. 4- Chandogya Upanisad 449 2. But how, indeed, my dear, could it be thus? said he, how could being be produced from non-being? On the contrary, my dear, in the beginning this was being alone, one only, without a second. A suggests that ekam excludes sajatiya and svagata bheda and advitlyam excludes vijatiya bheda. Cp. Pahcadasl: vrksasya svagata-bhedah patra-puspa-phaladibhih vrksantardt sajatlyo vijatlyah sit adit ah. II. 20. Svagata-bheda is internal difference of a tree from its leaves, flowers and fruits. Sajatiya difference is that of one tree from other trees. Vijatiya is the difference of a tree from rock, etc. Brahman is devoid of all these three kinds of difference. 3. tad aiksata, bahu syam prajdyeyeti, tat tejo’srjata : tat teja aiksata, bahu syam prajdyeyeti, tad apo’ srjata, tasmad yatra kva ca socati svedate va purusah, tejasa eva tad adhy apo jayante. 3. It thought, May I be many, may I grow forth. It sent forth fire. That fire thought, May I be many, may I grow forth. It sent forth water. Therefore, whenever a person grieves or perspires, water is produced from the fire (heat). aiksata: thought, literally saw. This word indicates that pure being is conscious. The reference in all such passages is not to the elements as such, but to the presiding deities. abhimaninyah cetanah devatah S.B. II. 1. 5. § also says that the Highest Lord abiding as the selves of the various elements, produces by his power of thought, the different effects: paramesvara eva tena tena dtmana avatisthamanah abhidhyayan tarn tarn vikaram srjate. S.B. II. 3. 13. In other Upanisads, space, air and fire are mentioned as successive products. The text, S suggests, has no eye to the order of creation for it is only interested in making out that all effects are derived from Being. 4. ta apa aiksanta, bahvyah syama, prajayemahiti, ta annam asrjanta, tasmad yatra kva ca varsati, tad eva bhuyistham annam bhavati, adbhya eva tad adhy annadyam jayate. 4. That water thought, May I be many, may I grow forth. It sent forth food. Therefore, whenever it rains anywhere then there is abundant food. So food for eating is produced from water alone. 450 VI. 3- 4- The Principal Upanisads Section 3 THREEFOLD DEVELOPMENT 1. tesam khalv esarn bhutandm triny eva bijani bhavanti, andajam, jivajam, udbhijjam iti. 1. Now of these (living) beings there are only three origins, those born from an egg, born from a living being, born from a sprout. In A.U. a fourth svedaja 'born from heat’ is mentioned in addition to the three mentioned here. Cp. Atharva Veda, I. 12. 1. 2. seyam devataiksata, hantaham imas tisro devata anena jivena ’ tmana’ nupravisya ndma-rupe vyakaravaniti. 2. That divinity thought, ‘Well, let me enter into these three divinities by means of this living self and let me then develop names and forms. devata— literally divinity. It means being. By the union of sat or Being with the three elements of fire, water and earth, all the varied manifestations of the world are produced. In relation to the three elements which are called devatas, sat is called para devata, highest being. Sat is primary being. Tejas is its first product. Out of tejas water is produced, and out of water food. Sat pene¬ trates into these three as their inner soul, and by mixing them up makes each of them threefold. The red colour of fire is the colour of tejas, the white of apas and the black of anna the three are the truth and their differentiations are derived from vac, vacarambhanam. So long as vac does not differentiate, the three colours form a unity. M. Senart thinks that the three rupas are de¬ rived from the three cosmic spheres. § argues that this development does not affect the Absolute Reality. He points out that the modi¬ fications of the world are real in so far as they participate in the nature of absolute reality and unreal in themselves : sarvarh ca nama- rupadi saddtmanaiva satyam vikara-jatam svatastv anrtam eva. £. Again, sadatmana sarva-vyavaharanam sarva-vikaranam ca satyatvam sato’nyatve canrtatvam.