The Upanishads Translated and Commentated by Swami Paramananda From the Original Sanskrit Text A Penn State Electronic

Classics Series Publication

The Upanishads trans with commentary by Swami Paramananda is a publication o! the Pennsyl"ania State Uni"ersity This Portable #ocument !ile is !urnished !ree and without any charge o! any kind Any person using this document !ile$ !or any purpose$ and in any way does so at his or her own risk %either the Pennsyl"ania State Uni"ersity nor &im 'anis$ Faculty Editor$ nor anyone associated with the Pennsyl"ania State Uni"ersity assumes any responsibility !or the material contained within the document or !or the !ile as an electronic transmission$ in any way The Upanishads trans with commentary by Swami Paramananda$ the Pennsyl"ania State Uni"ersity$ Electronic Classics Series$ &im 'anis$ Faculty Editor$ (a)leton$ PA *+,-,.*,/* is a Portable #ocument File produced as part o! an ongoing student publication pro0ect to bring classical works o! literature$ in English$ to !ree and easy access o! those wishing to make use o! them Co"er #esign1 &im 'anis Copyright 2 ,--* The Pennsyl"ania State Uni"ersity The Pennsyl"ania State Uni"ersity is an e3ual opportunity uni"ersity

The Upanishads The Upanishads Translated and Commentated by Swami Paramananda From the Original Sanskrit Text This "olume is re"erently dedicated to all seekers o! truth and lo"ers o! wisdom Pre!ace The translator4s idea o! rendering the Upanishads into clear simple English$ accessible to Occidental readers$ had its origin in a "isit paid to a 5oston !riend in */-/ The gentleman$ then battling with a !atal malady$ took !rom his library shel! a translation o! the Upanishads and$ open ing it$ expressed deep regret that the obscure and un!amiliar !orm shut !rom him what he !elt to be pro!ound and "ital teaching The desire to unlock the closed doors o! this ancient treasure house$ awakened at that time$ led to a series o! classes on the Upanishads at The 6edanta Centre o! 5oston during its early days in St 5otolph Street The translation and commentary then gi"en were transcribed and$ a!ter studious re"ision$ were published in the Centre4s monthly maga)ine$ 7The 'essage o! the East$8 in */*9 and */*:; Still !urther re"ision has brought it to its present !orm So !ar as was consistent with a !aith!ul rendering o! the Sanskrit text$ the Swami throughout his translation has sought to eliminate all that might seem obscure and con!using to the modern mind <hile retaining in remarkable measure the rhythm and archaic !orce o! the lines$ he has tried not to sacri!ice directness and simplicity o! style <here he has been obliged to use the Sanskrit term !or lack o! an exact English e3ui"alent$ he has in"ariably interpreted it by a !amiliar English word in brackets= and 9

The Upanishads e"erything has been done to remo"e the sense o! strangeness in order that the Occidental reader may not !eel himsel! an alien in the new regions o! thought opened to him E"en more has the Swami stri"en to keep the letter subordinate to the spirit Any Scripture is only secondarily an historical document To treat it as an ob0ect o! mere intellectual curiosity is to cheat the world o! its deeper message >! mankind is to deri"e the highest bene!it !rom a study o! it$ its appeal must be primarily to the spiritual consciousness= and one o! the salient merits o! the present translation lies in this$ that the translator approaches his task not only with the gra"e concern o! the care!ul scholar$ but also with the pro!ound re"erence and !er"or o! the true de"otee Editor 5oston$ 'arch$ */*/ >ntroduction The Upanishads represent the lo!tiest heights o! ancient >ndo.Aryan thought and culture They !orm the wisdom portion or ?nana.@anda o! the 6edas$ as contrasted with the @arma.@anda or sacri!icial portion >n each o! the !our great 6edasAknown as Bik$ Ca0ur$ Sama and Athar"aAthere is a large portion which deals predominantly with rituals and ceremonials$ and which has !or its aim to show man how by the path o! right action he may prepare himsel! !or higher attainment Following this in each 6eda is another portion called the Upanishad$ which deals wholly with the essentials o! philosophic discrimination and ultimate spiritual "ision For this reason the Upanishads are known as the 6edanta$ that is$ the end or !inal goal o! wisdom D6eda$ wisdom= anta$ endE The name Upanishad has been "ariously interpreted 'any claim that it is a compound Sanskrit word Upa.nishad$ signi!ying 7sitting at the !eet or in the presence o! a teacher8= while according to other authorities it means 7to shatter8 or 7to destroy8 the !etters o! ignorance :

The Upanishads <hate"er may ha"e been the technical reason !or selecting this name$ it was chosen undoubtedly to gi"e a picture o! aspiring seekers 7approaching8 some wise Seer in the seclusion o! an (imalayan !orest$ in order to learn o! him the pro!oundest truths regarding the cosmic uni"erse and ?od 5ecause these teachings were usually gi"en in the stillness o! some distant retreat$ where the noises o! the world could not disturb the tran3uillity o! the contemplati"e li!e$ they are known also as Aranyakas$ Forest 5ooks Another reason !or this name may be !ound in the !act that they were intended especially !or the 6anaprasthas Dthose who$ ha"ing !ul!illed all their duties in the world$ had retired to the !orest to de"ote themsel"es to spiritual studyE The !orm which the teaching naturally assumed was that o! dialogue$ a !orm later adopted by Plato and other ?reek philosophers As nothing was written and all instruction was transmitted orally$ the Upanishads are called Srutis$ 7what is heard 8 The term was also used in the sense o! re"ealed$ the Upanishads being regarded as direct re"elations o! ?od= while the Smritis$ minor Scriptures 7recorded through memory$8 were traditional works o! purely human origin >t is a signi!icant !act that nowhere in the Upanishads is mention made o! any author or recorder %o date !or the origin o! the Upanishads can be !ixed$ because the written text does not limit their anti3uity The word Sruti makes that clear to us The teaching probably existed ages be!ore it was set down in any written !orm The text itsel! bears e"idence o! this$ because not in!re3uently in a dialogue between teacher and disciple the teacher 3uotes !rom earlier Scriptures now unknown to us As Pro!essor 'ax 'Fller states in his lectures on the 6edanta Philosophy1 7One !eels certain that behind all these light. ning.!lashes o! religious and philosophic thought there is a distant past$ a dark background o! which we shall ne"er know the beginning 8 Some scholars place the 6edic period as !ar back as :--- or G--- 5 C = others !rom ,--- to *:-- 5 C 5ut e"en the most conser"ati"e admit that it antedates$ by se"eral centuries at least$ the 5uddhistic period which begins in the sixth century 5 C The "alue o! the Upanishads$ howe"er$ does not rest upon their anti3uity$ but upon the "ital message they

The Upanishads contain !or all times and all peoples There is nothing peculiarly racial or local in them The ennobling lessons o! these Scriptures are as practical !or the modern world as they were !or the >ndo.Aryans o! the earliest 6edic age Their teachings are summed up in two 'aha.6akyam or 7great sayings81ATat twam asi DThat thou artE and Aham 5rahmasmi D> am 5rahmanE This oneness o! Soul and ?od lies at the "ery root o! all 6edic thought$ and it is this dominant ideal o! the unity o! all li!e and the oneness o! Truth which makes the study o! the Upanishads especially bene!icial at the present moment One o! the most eminent o! European Orientalists writes1 7>! we !ix our attention upon it Dthis !undamental dogma o! the 6edanta systemE in its philosophical simplicity as the identity o! ?od and the Soul$ the 5rahman and the Atman$ it will be !ound to possess a signi!icance reaching !ar beyond the Upanishads$ their time and country= nay$ we claim !or it an inestimable "alue !or the whole race o! mankind; <hate"er new and unwonted paths the philosophy o! the !uture may strike out$ this principle will remain per manently unshaken and !rom it no de"iation can possibly take place >! e"er a general solution is reached o! the great riddle ; the key can only be !ound where alone the secret o! nature lies open to us !rom within$ that is to say$ in our innermost sel! >t was here that !or the !irst time the original thinkers o! the Upanishads$ to their immortal honor$ !ound it; 8 The !irst introduction o! the Upanishads to the <estern world was through a translation into Persian made in the se"enteenth century 'ore than a century later the distinguished French scholar$ An3uetil #uperron$ brought a copy o! the manuscript !rom Persia to France and translated it into French and Hatin Publishing only the Hatin text #espite the distortions which must ha"e resulted !rom transmission through two alien languages$ the light o! the thought still shone with such brightness that it drew !rom Schopenhauer the !er"ent words1 7(ow entirely does the Oupnekhat DUpanishadE breathe throughout the holy spirit o! the 6edasI (ow is e"ery one$ who by a diligent study o! its Persian Hatin has become !amiliar

with that incomparable book$ stirred by that spirit to the J

The Upanishads "ery depth o! his SoulI From e"ery sentence deep$ original and sublime thoughts arise$ and the whole is per"aded by a high and holy and earnest spirit 8 Again he says1 7The access to Dthe 6edasE by means o! the Upanishads is in my eyes the greatest pri"ilege which this still young century D*+*+E may claim be!ore all pre"ious centuries 8 This testimony is borne out by the thought!ul American scholar$ Thoreau$ who writes1 7<hat extracts !rom the 6edas > ha"e read !all on me like the light o! a higher and purer luminary which describes a lo!tier course through a purer stratum !ree !rom particulars$ simple$ uni"ersal 8 The !irst English translation was made by a learned (indu$ Ba0a Bam 'ohun Boy D*KKG.*+99E Since that time there ha"e been "arious European translationsAFrench$ ?erman$ >talian and English 5ut a mere translation$ howe"er accurate and sympathetic$ is not su!!icient to make the Upanishads accessible to the Occidental mind Pro!essor 'ax 'Fller a!ter a li!etime o! arduous labor in this !ield !rankly con!esses1 7'odern words are round$ ancient words are s3uare$ and we may as well hope to sol"e the 3uadrature o! the circle$ as to express ade3uately the ancient thought o! the 6edas in modern English 8 <ithout a commentary it is practically impossible to understand either the spirit or the meaning o! the Upanishads They were ne"er designed as popular Scriptures They grew up essentially as text books o! ?od. knowledge and Sel!.knowledge$ and like all text books they need interpretation 5eing transmitted orally !rom teacher to disciple$ the style was necessarily extremely condensed and in the !orm o! aphorisms The language also was o!ten metaphorical and obscure Cet i! one has the perse"erance to penetrate beneath these mere sur!ace di!!iculties$ one is repaid a hundred!old= !or these ancient Sacred 5ooks contain the most precious gems o! spiritual thought E"ery Upanishad begins with a Peace Chant DShantipathaE to create the proper atmosphere o! purity and serenity To study about ?od the whole nature must be prepared$ so unitedly and with lo"ing hearts teacher and disciples prayed to the Supreme 5eing !or (is grace and protection >t is not possible to comprehend the subtle

The Upanishads problems o! li!e unless the thought is tran3uil and the energy concentrated Until our mind is withdrawn !rom the "aried distractions and agitations o! worldly a!!airs$ we cannot enter into the spirit o! higher religious study %o study is o! a"ail so long as our inner being is not attuned <e must hold a peace!ul attitude towards all li"ing things= and i! it is lacking$ we must stri"e !er"ently to culti"ate it through suggestion by chanting or repeating some holy text The same lesson is taught by &esus the Christ when (e says1 7>! thou bring thy gi!t to the altar and there rememberest that thy brother hath aught against thee= lea"e there thy gi!t be!ore the altar and go thy way= !irst be reconciled to thy brother$ and then come and o!!er thy gi!t 8 5earing this lo!ty ideal o! peace in our minds$ let us try to make our hearts !ree !rom pre0udice$ doubt and intolerance$ so that !rom these sacred writings we may draw in abundance inspiration$ lo"e and wisdom Paramananda >sa.Upanishad This Upanishad desires its title !rom the opening words >sa."asya$ 7?od.co"ered 8 The use o! >sa DHordEAa more personal name o! the Supreme 5eing than 5rahman$ Atman or Sel!$ the names usually !ound in the UpanishadsA constitutes one o! its peculiarities >t !orms the closing chapter o! the Ca0ur.6eda$ known as Shukla D<hiteE Oneness o! the Soul and ?od$ and the "alue o! both !aith and works as means o! ultimate attainment are the leading themes o! this Upanishad The general teaching o! the Upanishads is that works alone$ e"en the highest$ can bring only temporary happiness and must ine"itably bind a man unless through them he gains knowledge o! his real Sel! To help him ac3uire this knowledge is the aim o! this and all Upanishads +

The Upanishads >sa.Upanishad Peace Chant O'I That Dthe >n"isible.AbsoluteE is whole= whole is this Dthe "isible phenomenalE= !rom the >n"isible <hole comes !orth the "isible whole Though the "isible whole has come out !rom that >n"isible <hole$ yet the <hole remains unaltered OmI PeaceI PeaceI PeaceI The inde!inite term 7That8 is used in the Upanishads to designate the >n"isible.Absolute$ because no word or name can !ully de!ine >t A !inite ob0ect$ like a table or a tree$ can be de!ined= but ?od$ who is in!inite and unbounded$ cannot be expressed by !inite language There!ore the Bishis or #i"ine Seers$ desirous not to limit the Unlimited$ chose the inde!inite term 7That8 to designate the Absolute >n the light o! true wisdom the phenomenal and the Absolute are inseparable All existence is in the Abso lute= and whate"er exists$ must exist in >t= hence all mani!estation is merely a modi!ication o! the One Supreme <hole$ and neither increases nor diminishes >t The <hole there!ore remains unaltered > All this$ whatsoe"er exists in the uni"erse$ should be co"ered by the Hord (a"ing renounced Dthe unrealE$ en0oy Dthe BealE #o not co"et the wealth o! any man <e co"er all things with the Hord by percei"ing the #i"ine Presence e"erywhere <hen the consciousness is !irmly !ixed in ?od$ the conception o! di"ersity naturally drops away= because the One Cosmic Existence shines through all things As we gain the light o! wisdom$ we cease to cling to the unrealities o! this world and we !ind all our 0oy in the realm o! Beality The word 7en0oy8 is also interpreted by the great commentator Sankaracharya as 7protect$8 because knowledge o! our true Sel! is the greatest protector and sustainer >!

we do not ha"e this knowledge$ we cannot be happy= /

The Upanishads because nothing on this external plane o! phenomena is permanent or dependable (e who is rich in the knowledge o! the Sel! does not co"et external power or possession >> >! one should desire to li"e in this world a hundred years$ one should li"e per!orming @arma Drighteous deedsE Thus thou mayest li"e= there is no other way 5y doing this$ @arma Dthe !ruits o! thy actionsE will not de!ile thee >! a man still clings to long li!e and earthly possessions$ and is there!ore unable to !ollow the path o! Sel!. knowledge D?nana.%ishtaE as prescribed in the !irst 'antram DtextE$ then he may !ollow the path o! right action D@arma.%ishtaE @arma here means actions per!ormed without sel!ish moti"e$ !or the sake o! the Hord alone <hen a man per!orms actions clinging blindly to his lower desires$ then his actions bind him to the plane o! ignorance or the plane o! birth and death= but when the same actions are per!ormed with surrender to ?od$ they puri!y and liberate him >>> A!ter lea"ing their bodies$ they who ha"e killed the Sel! go to the worlds o! the Asuras$ co"ered with blinding ignorance The idea o! rising to bright regions as a reward !or well. doers$ and o! !alling into realms o! darkness as a punishment !or e"il.doers is common to all great religions 5ut 6edanta claims that this condition o! hea"en and hell is only temporary= because our actions$ being !inite$ can produce only a !inite result <hat does it mean 7to kill the Sel!L8 (ow can the immortal Soul e"er be destroyedL >t cannot be destroyed$ it can only be obscured Those who hold themsel"es under the sway o! ignorance$ who ser"e the !lesh and neglect the Atman or the real Sel!$ are not able to percei"e the e!!ulgent and indestructible nature o! their Soul= hence they !all into the realm where the Soul light does not shine (ere the Upanishad shows that the only hell is absence o! knowledge As long as man is o"erpowered by

the darkness o! ignorance$ he is the sla"e o! %ature and *-

The Upanishads must accept whate"er comes as the !ruit o! his thoughts and deeds <hen he strays into the path o! unreality$ the Sages declare that he destroys himsel!= because he who clings to the perishable body and regards it as his true Sel! must experience death many times >6 That One$ though motionless$ is swi!ter than the mind The senses can ne"er o"ertake >t$ !or >t e"er goes be!ore Though immo"able$ >t tra"els !aster than those who run 5y >t the all.per"ading air sustains all li"ing beings This "erse explains the character o! the Atman or Sel! A !inite ob0ect can be taken !rom one place and put in another$ but it can only occupy one space at a time The Atman$ howe"er$ is present e"erywhere= hence$ though one may run with the greatest swi!tness to o"ertake >t$ already >t is there be!ore him E"en the all.per"ading air must be supported by this Sel!$ since >t is in!inite= and as nothing can li"e without breathing air$ all li"ing things must draw their li!e !rom the Cosmic Sel! 6 >t mo"es and >t mo"es not >t is !ar and also >t is near >t is within and also >t is without all this >t is near to those who ha"e the power to understand >t$ !or >t dwells in the heart o! e"ery one= but >t seems !ar to those whose mind is co"ered by the clouds o! sensuality and sel!.delusion >t is within$ because >t is the innermost Soul o! all creatures= and >t is without as the essence o! the whole external uni"erse$ in!illing it like the all.per"ading ether 6> (e who sees all beings in the Sel! and the Sel! in all beings$ he ne"er turns away !rom >t Dthe Sel!E 6>> (e who percei"es all beings as the Sel!4 !or him how can there

be delusion or grie!$ when he sees this oneness De"erywhereEL **

The Upanishads (e who percei"es the Sel! e"erywhere ne"er shrinks !rom anything$ because through his higher consciousness he !eels united with all li!e <hen a man sees ?od in all beings and all beings in ?od$ and also ?od dwelling in his own Soul$ how can he hate any li"ing thingL ?rie! and delusion rest upon a belie! in di"ersity$ which leads to competition and all !orms o! sel!ishness <ith the reali)ation o! oneness$ the sense o! di"ersity "anishes and the cause o! misery is remo"ed 6>>> (e Dthe Sel!E is all.encircling$ resplendent$ bodiless$ spotless$ without sinews$ pure$ untouched by sin$ all.seeing$ all.knowing$ transcendent$ sel!.existent= (e has disposed all things duly !or eternal years This text de!ines the real nature o! the Sel! <hen our mind is cleansed !rom the dross o! matter$ then alone can we behold the "ast$ radiant$ subtle$ e"er.pure and spotless Sel!$ the true basis o! our existence >M They enter into blind darkness who worship A"idya Dignorance and delusionE= they !all$ as it were$ into greater darkness who worship 6idya DknowledgeE M 5y 6idya one end is attained= by A"idya$ another Thus we ha"e heard !rom the wise men who taught this M> (e who knows at the same time both 6idya and A"idya$ crosses o"er death by A"idya and attains immortality through 6idya Those who !ollow or 7worship8 the path o! sel!ishness and pleasure DA"idyaE$ without knowing anything higher$ necessarily !all into darkness= but those who worship or cherish 6idya DknowledgeE !or mere intellectual pride and satis!action$ !all into greater darkness$ because the op

*,

The Upanishads portunity which they misuse is greater >n the subse3uent "erses 6idya and A"idya are used in something the same sense as 7!aith8 and 7works8 in the Christian 5ible= neither alone can lead to the ultimate goal$ but when taken together they carry one to the (ighest <ork done with unsel!ish moti"e puri!ies the mind and enables man to percei"e his undying nature From this he gains ine"itably a knowledge o! ?od$ because the Soul and ?od are one and inseparable= and when he knows himsel! to be one with the Supreme and >ndestructible <hole$ he reali)es his immortality M>> They !all into blind darkness who worship the Unmani!ested and they !all into greater darkness who worship the mani!ested M>>> 5y the worship o! the Unmani!ested one end is attained= by the worship o! the mani!ested$ another Thus we ha"e heard !rom the wise men who taught us this M>6 (e who knows at the same time both the Unmani!ested Dthe cause o! mani!estationE and the destructible or mani!ested$ he crosses o"er death through knowledge o! the destructible and attains immortality through knowledge o! the First Cause DUnmani!estedE This particular Upanishad deals chie!ly with the >n"isible Cause and the "isible mani!estation$ and the whole trend o! its teaching is to show that they are one and the same$ one being the outcome o! the other hence no per!ect knowledge is possible without simultaneous comprehension o! both The wise men declare that he who worships in a one.sided way$ whether the "isible or the in"isible$ does not reach the highest goal Only he who has a co.ordinated understanding o! both the "isible and the in"isible$ o! matter and spirit$ o! acti"ity and that which is behind acti"ity$ con3uers %ature and thus o"er

*9

The Upanishads comes death 5y work$ by making the mind steady and by !ollowing the prescribed rules gi"en in the Scriptures$ a man gains wisdom 5y the light o! that wisdom he is able to percei"e the >n"isible Cause in all "isible !orms There!ore the wise man sees (im in e"ery mani!ested !orm They who ha"e a true conception o! ?od are ne"er separated !rom (im They exist in (im and (e in them M6 The !ace o! Truth is hidden by a golden disk O Pushan DE!!ulgent 5eingEI Unco"er DThy !aceE that >$ the worshipper o! Truth$ may behold Thee M6> O PushanI O Sun$ sole tra"eller o! the hea"ens$ controller o! all$ son o! Pra0apati$ withdraw Thy rays and gather up Thy burning e!!ulgence %ow through Thy ?race > behold Thy blessed and glorious !orm The Purusha DE!!ulgent 5eingE who dwells within Thee$ > am (e (ere the sun$ who is the gi"er o! all light$ is used as the symbol o! the >n!inite$ gi"er o! all wisdom The seeker a!ter Truth prays to the E!!ulgent One to control (is da))ling rays$ that his eyes$ no longer blinded by them$ may behold the Truth (a"ing percei"ed >t$ he proclaims1 7%ow > see that that E!!ulgent 5eing and > are one and the same$ and my delusion is destroyed 8 5y the light o! Truth he is able to discriminate between the real and the unreal$ and the knowledge thus gained con"inces him that he is one with the Supreme= that there is no di!!erence between himsel! and the Supreme Truth= or as Christ said$ 7> and my Father are one 8 M6>> 'ay my li!e.breath go to the all.per"ading and immortal Prana$ and let this body be burned to ashes OmI O mind$ remember thy deedsI O mind$ remember$ remember thy deedsI BememberI Seek not !leeting results as the reward o! thy actions$ O mindI Stri"e only !or the >mperishable This 'antram or *:

The Upanishads text is o!ten chanted at the hour o! death to remind one o! the perishable nature o! the body and the eternal nature o! the Soul <hen the clear "ision o! the distinction between the mortal body and the immortal Soul dawns in the heart$ then all cra"ing !or physical pleasure or material possession drops away= and one can say$ let the body be burned to ashes that the Soul may attain its !reedom= !or death is nothing more than the casting.o!! o! a worn. out garment M6>>> O Agni D5right 5eingEI Head us to blessedness by the good path O HordI Thou knowest all our deeds$ remo"e all e"il and delusion !rom us To Thee we o!!er our prostrations and supplications again and again (ere ends this Upanishad This Upanishad is called >sa.6asya.Upanishad$ that which gi"es 5rahma.6idya or knowledge o! the All.per"ading #eity The dominant thought running through it is that we cannot en0oy li!e or reali)e true happiness unless we consciously 7co"er8 all with the Omnipresent Hord >! we are not !ully conscious o! that which sustains our li!e$ how can we li"e wisely and per!orm our dutiesL <hate"er we see$ mo"able or immo"able$ good or bad$ it is all 7That 8 <e must not di"ide our conception o! the uni"erse= !or in di"iding it$ we ha"e only !ragmentary knowledge and we thus limit oursel"es (e who sees all beings in his Sel! and his Sel! in all beings$ he ne"er su!!ers= because when he sees all creatures within his true Sel!$ then 0ealousy$ grie! and hatred "anish (e alone can lo"e That A(.per"ading One is sel!. e!!ulgent$ birthless$ deathless$ pure$ untainted by sin and sorrow @nowing this$ he becomes !ree !rom the bondage o! matter and transcends death Transcending death means reali)ing the di!!erence between body and Soul and identi!ying onesel! with the Soul <hen we actually behold the undecaying Soul within us and reali)e our true na *G

The Upanishads ture$ we no longer identi!y oursel! with the body which dies and we do not die with the body Sel!.knowledge has always been the theme o! the Sages= and the Upanishads deal especially with the knowledge o! the Sel! and also with the knowledge o! ?od$ because there is no di!!erence between the Sel! and ?od They are one and the same That which comes out o! the >n!inite <hole must also be in!inite= hence the Sel! is in!inite That is the ocean$ we are the drops So long as the drop remains separate !rom the ocean$ it is small and weak= but when it is one with the ocean$ then it has all the strength o! the ocean Similarly$ so long as man belie"es himsel! to be separate !rom the <hole$ he is helpless= but when he identi!ies himsel! with >t$ then he transcends all weakness and partakes o! >ts omnipotent 3ualities @atha.Upanishad The @atha.Upanishad is probably the most widely known o! all the Upanishads >t was early translated into Persian and through this rendering !irst made its way into Europe Hater Ba0a Bam 'ohun Boy brought out an English "ersion >t has since appeared in "arious languages= and English$ ?erman and French writers are all agreed in pronouncing it one o! the most per!ect expressions o! the religion and philosophy o! the 6edas Sir Edwin Arnold populari)ed it by his metrical rendering under the name o! 7The Secret o! #eath$8 and Balph <aldo Emerson gi"es its story in brie! at the close o! his essay on 7>mmortality 8 There is no consensus o! opinion regarding the place o! this Upanishad in 6edic literature Some authorities declare it to belong to the Ca0ur.6eda$ others to the Sama. 6eda$ while a large number put it down as a part o! the Athar"a.6eda The story is !irst suggested in the Big.6eda= it is told more de!initely in the Ca0ur.6eda= and in the @atha.Upanishad it appears !ully elaborated and interwo"en with the lo!tiest 6edic teaching There is nothing *J

The Upanishads howe"er$ to indicate the special place o! this !inal "ersion$ nor has any meaning been !ound !or the name @atha The text presents a dialogue between an aspiring disciple$ %achiketas$ and the Buler o! #eath regarding the great (erea!ter @atha.Upanishad Peace Chant 'ay (e Dthe Supreme 5eingE protect us both$ teacher and taught 'ay (e be pleased with us 'ay we ac3uire strength 'ay our study bring us illumination 'ay there be no enmity among us OmI PeaceI PeaceI PeaceI Part First > 6ahasra"a$ being desirous o! hea"enly rewards Dat the 6iswa0it sacri!iceE$ made a gi!t o! all that he possessed (e had a son by the name o! %achiketas *K

The Upanishads >> <hen the o!!erings were being distributed$ !aith DShraddhaE entered Dthe heart o!E%achiketas$ who$ though young$ yet resected1 >>> These cows ha"e drunk water$ eaten grass and gi"en milk !or the last time$ and their senses ha"e lost all "igour (e who gi"es these undoubtedly goes to 0oyless realms >n >ndia the idea o! sacri!ice has always been to gi"e !reely !or the 0oy o! gi"ing$ without asking anything in return= and the whole purpose and merit o! the sacri!ice is lost$ i! the gi"er entertains the least thought o! name$ !ame or indi"idual bene!it The special 6iswa0it sacri!ice which 6a0asra"a was making re3uired o! him to gi"e away all that he possessed <hen$ howe"er$ the gi!ts were brought !orward to be o!!ered$ his son %achiketas$ although probably a lad about twel"e years o! age$ obser"ed how worthless were the animals which his !ather was o!!ering (is heart at once became !illed with Shraddha There is no one English word which can con"ey the meaning o! this Sanskrit term >t is more than mere !aith >t also implies sel!.reliance$ an independent sense o! right and wrong$ and the courage o! one4s own con"iction As a boy o! tender age$ %achiketas had no right to 3uestion his !ather4s action= yet$ impelled by the sudden awakening o! his higher nature$ he could not but re!lect1 75y merely gi"ing these useless cows$ my !ather cannot gain any merit >! he has "owed to gi"e all his possessions$ then he must also gi"e me Otherwise his sacri!ice will not be complete and !ruit!ul 8 There!ore$ anxious !or his !ather4s wel!are$ he approached him gently and re"erently >6 (e said to his !ather1 #ear !ather$ to whom wilt thou gi"e meL (e said it a second time$ then a third time The !ather replied1 > shall gi"e thee unto #eath %achiketas$ being a duti!ul son and eager to atone !or

*+

The Upanishads his !ather4s inade3uate sacri!ice$ tried to remind him thus indirectly that he had not !ul!illed his promise to gi"e away all his possessions$ since he had not yet o!!ered his own son$ who would be a worthier gi!t than useless cattle (is !ather$ conscious that he was not making a true sacri!ice$ tried to ignore the boy4s 3uestions= but irritated by his persistence$ he at last impatiently made answer1 7> gi"e thee to Cama$ the Hord o! #eath 8 The !act that anger could so 3uickly rise in his heart pro"ed that he had not the proper attitude o! a sacri!icer$ who must always be tran3uil$ upli!ted and !ree !rom egoism 6 %achiketas thought1 Among many Do! my !ather4s pupilsE > stand !irst= among many DothersE > stand in the middle Dbut ne"er lastE <hat will be accomplished !or my !ather by my going this day to CamaL >t was not conceit which led %achiketas to consider his own standing and importance (e was weighing his "alue as a son and pupil in order to be able to 0udge whether or not he had merit enough to pro"e a worthy gi!t Although he reali)ed that his !ather4s harsh reply was only the expression o! a momentary outburst o! anger= yet he belie"ed that greater harm might be!all his !ather$ i! his word was not kept There!ore he sought to strengthen his !ather4s resolution by reminding him o! the transitory condition o! li!e (e said1 6> Hook back to those who li"ed be!ore and look to those who li"e now Hike grain the mortal decays and like grain again springs up Dis rebornE All things perish$ Truth alone remains <hy then !ear to sacri!ice me also= Thus %achiketas con"inced his !ather that he should remain true to his word and send him to Cama$ the Buler o! #eath Then %achiketas went to the abode o! #eath$ but Cama was absent and the boy waited without !ood or drink !or three days On Cama4s return one o! his household said to him1 */

The Upanishads 6>> Hike !ire a 5rahmana guest enters into houses That !ire is 3uenched by an o!!ering DThere!oreE O 6ai"aswata$ bring water 6>>> The !oolish man in whose house a 5rahmana guest remains without !ood$ all his hopes and expectations$ all the merit gained by his association with the holy$ by his good words and deeds$ all his sons and cattle$ are destroyed According to the ancient 6edic ideal a guest is the representati"e o! ?od and should be recei"ed with due re"erence and honor Especially is this the case with a 5rahmana or a Sannyasin whose li!e is wholly consecrated to ?od Any one who !ails to gi"e proper care to a holy guest brings mis!ortune on himsel! and his household <hen Cama returned$ there!ore$ one o! the members o! his household anxiously in!ormed him o! %achiketas4 pres ence and begged him to bring water to wash his !eet$ this being always the !irst ser"ice to an arri"ing guest >M Cama said1 O 5rahmanaI Be"ered guestI 'y salutations to thee As thou hast remained three nights in my house without !ood$ there!ore choose three boons$ O 5rahmana M %achiketas said1 'ay ?autama$ my !ather$ be !ree !rom anxious thought Dabout meE 'ay he lose all anger Dtowards meE and be paci!ied in heart 'ay he know and welcome me when > am sent back by thee This$ O #eath$ is the !irst o! the three boons > choose M> Cama replied1 Through my will Auddalaki Aruni Dthy !atherE will know thee$ and be again towards thee as be

,-

The Upanishads !ore (e will sleep in peace at night (e will be !ree !rom wrath when he sees thee released !rom the mouth o! death M>> %achiketas said1 >n the realm o! hea"en there is no !ear$ thou D#eathE art not there= nor is there !ear o! old age (a"ing crossed beyond both hunger and thirst and being abo"e grie!$ DtheyE re0oice in hea"en M>>> Thou knowest$ O #eath$ the !ire.sacri!ice that leads to hea"en Tell this to me$ who am !ull o! Shraddha D!aith and yearningE They who li"e in the realm o! hea"en en0oy !reedom !rom death This > beg as my second boon M>6 Cama replied1 > know well that !ire which leads to the realm o! hea"en > shall tell it to thee Histen to me @now$ O %achiketas$ that this is the means o! attaining endless worlds and their support >t is hidden in the heart o! all beings M6 Cama then told him that !ire.sacri!ice$ the beginning o! all the worlds= what bricks$ how many and how laid !or the altar %achiketas repeated all as it was told to him Then #eath$ being pleased with him$ again said1 M6> The great.soured Cama$ being well pleased$ said to him D%achiketasE1 > gi"e thee now another boon This !ire Dsacri!iceE shall be named a!ter thee Take also this garland o! many colours M6>> (e who per!orms this %achiketa !ire.sacri!ice three times$ ,*

The Upanishads being united with the three Dmother$ !ather and teacherE$ and who !ul!ills the three.!old duty Dstudy o! the 6edas$ sacri!ice and alms.gi"ingE crosses o"er birth and death @nowing this worship!ul shining !ire$ born o! 5rahman$ and reali)ing (im$ he attains eternal peace M6>>> (e who knows the three.!old %achiketa !ire and per!orms the %achiketa !ire.sacri!ice with three.!old knowledge$ ha"ing cast o!! the !etters o! death and being beyond grie!$ he re0oices in the realm o! hea"en M>M O %achiketas$ this is thy !ire that leads to hea"en$ which thou hast chosen as thy second boon People will call this !ire a!ter thy name Ask the third boon$ %achiketas Fire is regarded as 7the !oundation o! all the worlds$8 because it is the re"ealer o! creation >! there were no !ire or light$ no mani!ested !orm would be "isible <e read in the Semitic Scriptures$ 7>n the beginning the Hord said$ NHet there be light 84 There!ore$ that which stands in the external uni"erse as one o! the purest symbols o! the #i"ine$ also dwells in subtle !orm in the heart o! e"ery li"ing being as the "ital energy$ the li!e.!orce or cause o! existence Cama now tells %achiketas how$ by per!orming sacri!ice with the three.!old knowledge$ he may transcend grie! and death and reach hea"en The three.!old knowledge re!erred to is regarding the preparation o! the altar and !ire %achiketas being eager to learn$ listened with wholehearted attention and was able to repeat all that was told him This so pleased Cama that he granted him the extra boon o! naming the !ire.sacri!ice a!ter him and ga"e him a garland set with precious stones 6erses M6>.M6>>> are regarded by many as an interpolation$ which would account !or certain obscurities and repetitions in them ,,

The Upanishads MM MM>>> %achiketas said1 There is this doubt regarding what becomes o! a man a!ter death Some say he exists$ others that he does not exist This knowledge > desire$ being instructed by thee O! the boons this is the third boon MM> Cama replied1 E"en the #e"as D5right OnesE o! old doubted regarding this >t is not easy to know= subtle indeed is this sub0ect O %achiketas$ choose another boon #o not press me Ask not this boon o! me MM>> %achiketas said1 O #eath$ thou sayest that e"en the #e"as had doubts about this$ and that it is not easy to know Another teacher like unto thee is not to be !ound There!ore no other boon can be e3ual to this one Cama said1 Ask !or sons and grandsons who shall li"e a hundred years$ many cattle$ elephants$ gold and horses Ask !or lands o! "ast extent and li"e thysel! as many autumns as thou desirest MM>6 >! thou thinkest o! any other boon e3ual to this$ ask !or wealth and long li!e= be ruler o"er the wide earth O %achiketas$ > shall make thee en0oyer o! all desires MM6 <hatsoe"er ob0ects o! desire are di!!icult to obtain in the realm o! mortals$ ask them all as thou desirest= these lo"ely maidens with their chariots and musical instruments$ such as are not obtainable by mortalsAbe ser"ed by these whom > gi"e to thee O %achiketas$ do not ask regarding death ,9

The Upanishads The third boon asked by %achiketas concerning the great (erea!ter was one which could be granted only to those who were !reed !rom all mortal desires and limitations$ there!ore Cama !irst tested %achiketas to see whether he was ready to recei"e such knowledge 7#o not press me regarding this secret$8 he said 7E"en wise men cannot understand it and thou art a mere lad Take$ rather$ long li!e$ wealth$ whate"er will gi"e thee happiness on the mortal plane 8 5ut the boy pro"ed his strength and worthiness by remaining !irm in his resolution to know the great secret o! li!e and death MM6> %achiketas said1 O #eath$ these are !leeting= they weaken the "igour o! all the senses in man E"en the longest li!e is short @eep thou thy chariots$ dance and music MM6>> when we see thee D#eathEL Shall we continue to li"e as long as thou rulestL There!ore that boon alone is to be chosen by me MM6>>> <hat man dwelling on the decaying mortal plane$ ha"ing approached the undecaying immortal one$ and ha"ing re!lected upon the nature o! en0oyment through beauty and sense pleasure$ would delight in long li!eL MM>M O #eath$ that regarding which there is doubt$ o! the great (erea!ter$ tell us %achiketas asks !or no other boon than that which penetrates this hidden secret 'an cannot be satis!ied by wealth Shall we possess wealth ,:

The Upanishads Part Second > Cama said1 The good is one thing and the pleasant another These two$ ha"ing di!!erent ends$ bind a man >t is well with him who chooses the good (e who chooses the pleasant misses the true end >> The good and the pleasant approach man= the wise examines both and discriminates between them= the wise pre!ers the good to the pleasant$ but the !oolish man chooses the pleasant through lo"e o! bodily pleasure >>> O %achiketas a!ter wise re!lection thou hast renounced the pleasant and all pleasing !orms Thou hast not accepted this garland o! great "alue !or which many mortals perish >6 <ide apart are these two$Aignorance and what is known as wisdom$ leading in opposite directions > belie"e %achiketas to be one who longs !or wisdom$ since many tempting ob0ects ha"e not turned thee aside <ith this second part$ the Buler o! #eath begins his instructions regarding the great (erea!ter There are two paths$Aone leading ?odward$ the other leading to worldly pleasure (e who !ollows one ine"itably goes away !rom the other= because$ like light and darkness they con!lict One leads to the imperishable spiritual realm= the other to the perishable physical realm 5oth con!ront a man at e"ery step o! li!e The discerning man distinguishing between the two$ chooses the Beal and Eternal$ and he alone attains the highest$ while the ignorant man$ pre!erring that which brings him immediate and tangible results$ misses the true purpose o! his existence Although Cama put be!ore %achiketas many temptations to test his sincerity and earnestness$ he 0udging them at their real "alue$ re!used them all$ saying 7> ha"e come !rom the

,G

The Upanishads mortal realm$ shall > ask !or what is mortalL > desire only that which is eternal 8 Then #eath said to him1 7> now see that thou art a sincere desirer o! Truth > o!!ered thee "ast wealth$ long li!e and e"ery !orm o! pleasure which tempts and deludes men= but thou hast pro"ed thy worthiness by re0ecting them all 8 6 Fools dwelling in ignorance$ yet imagining themsel"es wise and learned$ go round and round in crooked ways$ like the blind led by the blind 6> The (erea!ter ne"er rises be!ore the thoughtless child Dthe ignorantE$ deluded by the glamour o! wealth 7This world alone is$ there is none other81 thinking thus$ he !alls under my sway again and again There are many in the world$ who$ pu!!ed up with intellectual conceit$ belie"e that they are capable o! guiding others 5ut although they may possess a certain amount o! worldly wisdom$ they are de"oid o! deeper understanding= there!ore all that they say merely increases doubt and con!usion in the minds o! those who hear them (ence they are likened to blind men leading the blind The (erea!ter does not shine be!ore those who are lacking in the power o! discrimination and are easily carried away there!ore by the charm o! !leeting ob0ects As children are tempted by toys$ so they are tempted by pleasure$ power$ name and !ame To them these seem the only realities 5eing thus attached to perishable things$ they come many times under the dominion o! death There is one part o! us which must die= there is another part which ne"er dies <hen a man can identi!y himsel! with his undying nature$ which is one with ?od$ then he o"ercomes death 6>> (e about whom many are not e"en able to hear$ whom many cannot comprehend e"en a!ter hearing1 wonder!ul

,J

The Upanishads is the teacher$ wonder!ul is he who can recei"e when taught by an able teacher Throughout the 6edic Scriptures it is declared that no one can impart spiritual knowledge unless he has reali)ation <hat is meant by reali)ationL >t means knowledge based on direct perception >n >ndia o!ten the best teachers ha"e no learning$ but their character is so shining that e"ery one learns merely by coming in contact with them >n one o! the Scriptures we read1 Under a banyan tree sat a youth!ul teacher and beside him an aged disciple The mind o! the disciple was !ull o! doubts and 3uestions$ but although the teacher continued silent$ gradually e"ery doubt "anished !rom the disciple4s mind This signi!ies that the con"eying o! spiritual teaching does not depend upon words only >t is the li!e$ the illumination$ which counts Such ?od.enlightened men$ howe"er$ cannot easily be !ound= but e"en with such a teacher$ the knowledge o! the Sel! cannot be gained unless the heart o! the disciple is open and ready !or the Truth (ence Cama says both teacher and taught must be wonder!ul 6>>> <hen taught by a man o! in!erior understanding$ this Atman cannot be truly known$ e"en though !re3uently thought upon There is no way Dto know >tE unless it is taught by another Dan illumined teacherE$ !or it is subtler than the subtle and beyond argument >M O #earest$ this Atman cannot be attained by argument= >t is truly known only when taught by another Da wise teacherE O %achiketas$ thou hast attained >t Thou art !ixed in Truth 'ay we e"er$ !ind a 3uestioner like thee @nowledge o! the Atman or Sel! cannot be attained when it is taught by those who themsel"es lack in real understanding o! >t= and who there!ore$ ha"ing no de!inite con"iction o! their own$ di!!er among themsel"es as to its nature and existence Only he who has been able to percei"e the Sel! directly$ through the un!oldment o! his higher nature$ can proclaim what >t actually is= and his

,K

The Upanishads words alone carry weight and bring illumination >t is too subtle to be reached by argument This secret regarding the (erea!ter cannot be known through reasoning or mere intellectual gymnastics >t is to be attained only in a state o! consciousness which transcends the boundary line o! reason M > know that DearthlyE treasure is transitory$ !or the eternal can ne"er be attained by things which are non.eternal (ence the %achiketa !ire Dsacri!iceE has been per!ormed by me with perishable things and yet > ha"e attained the eternal M> O %achiketas$ thou hast seen the !ul!illment o! all desires$ the basis o! the uni"erse$ the endless !ruit o! sacri!icial rites$ the other shore where there is no !ear$ that which is praiseworthy$ the great and wide support= yet$ being wise$ thou hast re0ected all with !irm resol"e The teacher$ saying that the imperishable cannot be attained by the perishable$ shows that no amount o! obser"ance o! rituals and ceremonies can earn the imperishable and eternal Although the %achiketa !ire.sacri!ice may bring results which seem eternal to mortals because o! their long duration$ yet they too must come to an end= there!ore this sacri!ice cannot lead to the !inal goal Cama praises %achiketas because$ when all hea"enly and earthly pleasures$ as well as knowledge o! all realms and their en0oyments were o!!ered him$ yet he cast them aside and remained !irm in his desire !or Truth alone M>> The wise$ who by means o! the highest meditation on the Sel! knows the Ancient One$ di!!icult to percei"e$ seated in the innermost recess$ hidden in the ca"e o! the heart$ dwelling in the depth o! inner being$ Dhe who knows that OneE as ?od$ is liberated !rom the !etters o! 0oy and sorrow ,+

The Upanishads M>>> M>6 A mortal$ ha"ing heard and !ully grasped this$ and ha"ing reali)ed through discrimination the subtle Sel!$ re0oices$ because he has obtained that which is the source o! all 0oy > think the abode Do! TruthE is open to %achiketas The Scriptures gi"e three stages in all spiritual attainment The aspirant must !irst hear about the Truth !rom an enlightened teacher= next he must re!lect upon what he has heard= then by constant practice o! discrimination and meditation he reali)es it= and with reali)ation comes the !ul!ilment o! e"ery desire$ because it unites him with the source o! all (a"ing beheld this$ a man learns that all sense pleasures are but !ragmentary re!lections o! that one supreme 0oy$ which can be !ound in the true Sel! alone Cama assures %achiketas that there is no doubt o! his reali)ing the Truth$ because he has shown the highest discrimination as well as !ixity o! purpose %achiketas said1 That which thou seest$ which is neither "irtue nor "ice$ neither cause nor e!!ect$ neither past nor !uture Dbut beyond theseE$ tell me That M6 Cama replied1 That goal which all the 6edas glori!y$ which all austerities proclaim$ desiring which DpeopleE practice 5rahmacharya Da li!e o! continence and ser"iceE$ that goal > tell thee brie!lyAit is Aum <hat name can man gi"e to ?odL (ow can the >n!inite be bound by any !inite wordL All that language can express must be !inite$ since it is itsel! !inite Cet it is "ery di!!icult !or mortals to think or speak o! anything without calling it by a de!inite name @nowing this$ the Sages ga"e to the Supreme the name A.U.' which stands as the root o! all language The !irst letter 7A8 is the mother. sound$ being the natural sound uttered by e"ery creature when the throat is opened$ and no sound can be made ,/

The Upanishads without opening the throat The last letter 7'$8 spoken by closing the lips$ terminates all articulation As one carries the sound !rom the throat to the lips$ it passes through the sound 7U 8 These three sounds there!ore co"er the whole !ield o! possible articulate sound Their combination is called the Akshara or the imperishable word$ the Sound.5rahman or the <ord ?od$ because it is the most uni"ersal name which can be gi"en to the Supreme (ence it must be the word which was 7in the beginning8 and corresponds to the Hogos o! Christian theology >t is because o! the all.embracing signi!icance o! this name that it is used so uni"ersally in the 6edic Scriptures to designate the Absolute M6> This <ord is indeed 5rahman This <ord is indeed the Supreme (e who knows this <ord obtains whate"er he desires M6>> This is the best Support$ This is the highest Support= he who knows this Support is glori!ied in the world o! 5rahman This sacred <ord is the highest symbol o! the Absolute (e who through meditating on >t grasps >ts !ull signi!icance$ reali)es the glory o! ?od and at once has all his desires satis!ied$ because ?od is the !ul!ilment o! all desires M6>>> This Sel! is ne"er born$ nor does >t die >t did not spring !rom anything$ nor did anything spring !rom >t This Ancient One is unborn$ eternal$ e"erlasting >t is not slain e"en though the body is slain M>M >! the slayer thinks that he slays$ or i! the slain thinks that he is slain$ both o! these know not For >t neither slays nor is >t slain 9-

The Upanishads MM MM> The Sel! is subtler than the subtle$ greater than the great= >t dwells in the heart o! each li"ing being (e who is !ree !rom desire and !ree !rom grie!$ with mind and senses tran3uil$ beholds the glory o! the Atman Although this Atman dwells in the heart o! e"ery li"ing being$ yet >t is not percei"ed by ordinary mortals because o! >ts subtlety >t cannot be percei"ed by the senses= a !iner spiritual sight is re3uired The heart must be pure and !reed !rom e"ery unworthy sel!ish desire= the thought must be indrawn !rom all external ob0ects= mind and body must be under control= when the whole being thus becomes calm and serene$ then it is possible to percei"e that e!!ulgent Atman >t is subtler than the subtle$ because >t is the in"isible essence o! e"ery thing= and >t is greater than the great because >t is the boundless$ sustaining power o! the whole uni"erse= that upon which all existence rests Though sitting$ >t tra"els !ar= though lying$ >t goes e"erywhere <ho else sa"e me is !it to know that ?od$ who is DbothE 0oy!ul and 0oylessL The Sel! is all.per"ading$ hence >t is that which sits still and that which tra"els$ that which is acti"e and that which is inacti"e >t is both stationary and mo"ing$ and >t is the basis o! all !orms o! existence= there!ore whate"er exists in the uni"erse$ whether 0oy or 0oylessness$ pleasure or pain$ must spring !rom >t <ho is better able to know ?od than > mysel!$ since (e resides in my heart and is the "ery essence o! my beingL Such should be the attitude o! one who is seeking MM>> The wise who know the Sel!$ bodiless$ seated within perishable bodies$ great and all. per"ading$ grie"e not Then a wise man through the practice o! discrimination has seen clearly the distinction between body and Soul$ 9*

The Upanishads he knows that his true Sel! is not the body$ though >t dwells in the body Thus reali)ing the indestructible$ all. per"ading nature o! his real Sel!$ he surmounts all !ear o! death or loss$ and is not mo"ed e"en by the greatest sorrow MM>>> This Sel! cannot be attained by study o! the Scriptures$ nor by intellectual perception$ nor by !re3uent hearing Do! >tE= (e whom the Sel! chooses$ by him alone is >t attained To him the Sel! re"eals >ts true nature <e may imagine that by much study we can !ind out ?od= but merely hearing about a thing and gaining an intellectual comprehension o! it does not mean attaining true knowledge o! it @nowledge only comes through direct perception$ and direct perception o! ?od is possible !or those alone who are pure in heart and spiritually awakened Although (e is alike to all beings and (is mercy is on all$ yet the impure and worldy.minded do not get the blessing$ because they do not know how to open their hearts to it (e who longs !or ?od$ him the Hord chooses= because to him alone can (e re"eal (is true nature MM>6 (e who has not turned away !rom e"il conduct$ whose senses are uncontrolled$ who is not tran3uil$ whose mind is not at rest$ he can ne"er attain this Atman e"en by knowledge Cama ha"ing !irst described what the Atman is$ now tells us how to attain >t man must try to subdue his lower nature and gain control o"er the body and senses e must con3uer the impure sel!ish desires which now disturb the serenity o! his mind$ that it may grow calm and peace!ul >n other words$ he must li"e the li!e and de"elop all spiritual 3ualities in order to percei"e the Atman MM6 <ho then can know where is this mighty Sel!L (e Dthat Sel!E to whom the 5rahmanas and @shatriyas are but !ood

9,

The Upanishads and death itsel! a condiment Part Third This text proclaims the glory and ma0esty o! the Supreme The 5rahmanas stand !or spiritual strength$ the > @shatriyas !or physical strength$ yet both are o"erpowered by (is mightiness Hi!e and death alike are !ood !or There are two who en0oy the !ruits o! their good deeds in (im As the light o! the great sun swallows up all the the world$ ha"ing entered into the ca"e o! the heart$ lesser lights o! the uni"erse$ similarly all worlds are lost seated DthereE on the highest summit The knowers o! in the e!!ulgence o! the Eternal Omnipresent 5eing 5rahman call them shadow and light So also Dthey are calledE by householders who per!orm !i"e !ire. sacri!ices or three %achiketa !ire.sacri!ices (ere the two signi!y the (igher Sel! and the lower sel!$ dwelling in the innermost ca"e o! the heart The Seers o! Truth$ as well as householders who !ollow the path o! rituals and outer !orms with the hope o! en0oying the !ruits o! their good deeds$ both proclaim that the (igher Sel! is like a light and the lower sel! like a shadow <hen the Truth shines clearly in the heart o! the knower$ then he surmounts the apparent duality o! his nature and becomes con"inced that there is but One$ and that all outer mani!estations are nothing but re!lections or pro0ections o! that One 99

The Upanishads >> 'ay we be able to learn that %achiketa !ire.sacri!ice$ which is a bridge !or those who per!orm sacri!ice 'ay we also know the One$ who is the highest imperishable 5rahman !or those who desire to cross o"er to the other shore which is beyond !ear The signi!icance o! this text is 'ay we ac3uire the knowledge o! 5rahman$ the Supreme$ in both mani!ested and unmani!ested !orm (e is mani!ested as the Hord o! sacri!ice !or those who !ollow the path o! ritual (e is the unmani!ested$ eternal$ uni"ersal Supreme 5eing !or those who !ollow the path o! wisdom The 7other shore$8 being the realm o! immortality$ is said to be beyond !ear= because disease$ death$ and all that which mortals !ear$ cease to exist there >t is belie"ed by many that these two opening "erses were a later interpolation >>> @now the Atman DSel!E as the lord o! the chariot$ and the body as the chariot @now also the intellect to be the dri"er and mind the reins >6 The senses are called the horses= the sense ob0ects are the roads= when the Atman is united with body$ senses and mind$ then the wise call (im the en0oyer >n the third chapter Cama de!ines what part o! our being dies and what part is deathless$ what is mortal and what is immortal 5ut the Atman$ the (igher Sel!$ is so entirely beyond human conception that it is impossible to gi"e a direct de!inition o! >t Only through similies can some idea o! >t be con"eyed That is the reason why all the great Teachers o! the world ha"e so o!ten taught in the !orm o! parables So here the Buler o! #eath represents the Sel! as the lord o! this chariot o! the body The intellect or discriminati"e !aculty is the dri"er$ who controls these wild horses o! the senses by holding !irmly the reins o! the mind The roads o"er which these horses tra"el are made up o! all the external ob0ects which at

9:

The Upanishads tract or repel the senses1Athe sense o! smelling !ollows the path o! sweet odours$ the sense o! seeing the way o! beauti!ul sights Thus each sense$ unless restrained by the discriminati"e !aculty$ seeks to go out towards its special ob0ects <hen the Sel! is 0oined with body$ mind and senses$ >t is called the intelligent en0oyer= because >t is the one who wills$ !eels$ percei"es and does e"erything 6 (e who is without discrimination and whose mind is always uncontrolled$ his senses are unmanageable$ like the "icious horses o! a dri"er 6> 5ut he who is !ull o! discrimination and whose mind is always controlled$ his senses are manageable$ like the good horses o! a dri"er The man whose intellect is not discriminati"e and who !ails to distinguish right !rom wrong$ the real !rom the unreal$ is carried away by his sense passions and desires$ 0ust as a dri"er is carried away by "icious horses o"er which he has lost control 5ut he who clearly distinguishes what is good !rom what is merely pleasant$ and controls all his out.going !orces !rom running a!ter apparent momentary pleasures$ his senses obey and ser"e him as good horses obey their dri"er 6>> (e who does not possess discrimination$ whose mind is uncontrolled and always impure$ he does not reach that goal$ but !alls again into Samsara Drealm o! birth and deathE 6>>> 5ut he who possesses right discrimination$ whose mind is under control and always pure$ he reaches that goal$ !rom which he is not born again 9G

The Upanishads >M M> The man who has a discriminati"e intellect !or the dri"er$ and a controlled mind !or the reins$ reaches the end o! the 0ourney$ the highest place o! 6ishnu Dthe All.per"ading and Unchangeable OneE A dri"er must possess !irst a thorough knowledge o! the road= next he must understand how to handle the reins and control his horses Then will he dri"e sa!ely to his destination Similarly in this 0ourney o! li!e$ our mind and senses must be wholly under the control o! our higher discriminati"e !aculty= !or only when all our !orces work in unison can we hope to reach the goalAthe abode o! Absolute Truth M 5eyond the senses are the ob0ects$ beyond the ob0ects is the mind$ beyond the mind is the intellect$ beyond the intellect is the great Atman 5eyond the great Atman is the Unmani!ested= beyond the Unmani!ested is the Purusha Dthe Cosmic SoulE= beyond the Purusha there is nothing That is the end$ that is the !inal goal >n these two "erses the Teacher shows the process o! discrimination$ by which one attains knowledge o! the subtle Sel! 5eginning with the sense.organs$ he leads up to the less and less gross$ until he reaches that which is subtlest o! all$ the true Sel! o! man The senses are dependent on sense.ob0ects$ because without these the senses would ha"e no utility Superior to sense.ob0ects is the mind$ because unless these ob0ects a!!ect the mind$ they cannot in!luence the senses O"er the mind the determinati"e !aculty exercises power= this determinati"e !aculty is go"erned by the indi"idual Sel!= beyond this Sel! is the undi!!erentiated creati"e energy known as A"yaktam= and abo"e this is the Purusha or Supreme Sel! Than this there is nothing higher That is the goal$ the (ighest Abode o! Peace and 5liss 9J

The Upanishads M>> This Atman DSel!E$ hidden in all beings$ does not shine !orth= but >t is seen by subtle seers through keen and subtle understanding >! >t dwells in all li"ing beings$ why do we not see >tL 5ecause the ordinary man4s "ision is too dull and distracted >t is "isible to those alone whose intellect has been puri!ied by constant thought on the Supreme$ and whose sight there!ore has become re!ined and sharpened This keenness o! "ision comes only when all our !orces ha"e been made one.pointed through stead!ast practice o! concentration and meditation M>>> A wise man should control speech by mind$ mind by intellect$ intellect by the great Atman$ and that by the Peace!ul One Dthe Paramatman or Supreme Sel!E (ere Cama gi"es the practical method to be !ollowed i! one wishes to reali)e the Supreme The word 7speech8 stands !or all the senses First$ there!ore$ a man must control his outgoing senses by the mind Then the mind must be brought under the control o! the discriminati"e !aculty= that is$ it must be withdrawn !rom all sense. ob0ects and cease to waste its energies on nonessential things The discriminati"e !aculty in turn must be controlled by the higher indi"idual intelligence and this must be go"erned wholly by the Supreme >ntelligence M>6 A riseI AwakeI (a"ing reached the ?reat Ones Dillumined TeachersE$ gain understanding The path is as sharp as a ra)or$ impassable and di!!icult to tra"el$ so the wise declare This is the eternal call o! the wise1 Awake !rom the slumber o! ignoranceI Arise and seek out those who know the Truth$ because only those who ha"e direct "ision o! Truth are capable o! teaching >t >n"oke their blessing with a humble spirit and seek to be instructed by them The path is "ery di!!icult to tread %o thoughtless or lethargic

person can sa!ely tra"el on it One must be strong$ wake!ul and perse"ering 9K

The Upanishads M6 @nowing That which is soundless$ touchless$ !ormless$ undecaying= also tasteless$ odorless$ and eternal= beginningless$ endless and immutable= beyond the Unmani!ested1 Dknowing ThatE man escapes !rom the mouth o! death The Buler o! #eath de!ines here the innermost essence o! our being 5ecause o! its extreme subtlety$ it cannot be heard or !elt or smelled or tasted like any ordinary ob0ect >t ne"er dies >t has no beginning or end >t is unchangeable Beali)ing this Supreme Beality$ man escapes !rom death and attains e"erlasting li!e Thus the Teacher has gradually led %achiketas to a point where he can re"eal to him the secret o! death The boy had thought that there was a place where he could stay and become immortal 5ut Cama shows him that immortality is a state o! consciousness and is not gained so long as man clings to name and !orm$ or to perishable ob0ects <hat diesL Form There!ore the !orm!ul man dies= but not that which dwells within Although inconcei"ably subtle$ the Sages ha"e always made an e!!ort through similies and analogies to gi"e some idea o! this inner Sel! or the ?od within They ha"e described >t as beyond mind and speech= too subtle !or ordinary perception$ but not beyond the range o! puri!ied "ision M6> The intelligent man$ who has heard and repeated the ancient story o! %achiketas$ told by the Buler o! #eath$ is glori!ied in the world o! 5rahman M6>> (e who with de"otion recites this highest secret o! immortality be!ore an assembly o! 5rahmanas Dpious menE or at the time o! Shraddha D!uneral ceremoniesE$ gains e"erlasting reward$ he gains e"erlasting reward 9+

The Upanishads Part Fourth > The Sel!.existent created the senses out.going= !or this reason man sees the external$ but not the inner Atman DSel!E Some wise man$ howe"er$ desiring immortality$ with eyes turned away D!rom the externalE sees the Atman within >n the last chapter the Buler o! #eath instructed %achiketas regarding the nature and glory o! the Sel! %ow he shows the reason why the Sel! is not seen by the ma0ority >t is because man4s mind is constantly drawn outward through the channels o! his senses$ and this pre"ents his seeing the inner Sel! DPratyagatmanE= but now and then a seeker$ wiser than others$ goes within and attains the "ision o! the undying Sel! >> Children Dthe ignorantE pursue external pleasures= DthusE they !all into the wide. spread snare o! death 5ut the wise$ knowing the nature o! immortality$ do not seek the permanent among !leeting things Those who are de"oid o! discrimination and !ail to distinguish between real and unreal$ the !leeting and the permanent$ set their hearts on the changeable things o! this world= hence they entangle themsel"es in the net o! insatiable desire$ which leads ine"itably to disappointment and su!!ering To such$ death must seem a reality because they identi!y themsel"es with that which is born and which dies 5ut the wise$ who see deeper into the nature o! things$ are no longer deluded by the charm o! the phenomenal world and do not seek !or permanent happiness among its passing en0oyments >>> That by which one knows !orm$ taste$ smell$ sound$ touch and sense en0oyments$ by That also one knows whate"er remains Dto be knownE This "erily is That Dwhich thou hast asked to knowE 9/

The Upanishads >6 6> That by which a mortal percei"es$ both in dream and in waking$ by knowing that great all.per"ading Atman the wise man grie"es no more >n these "erses the teacher tries to make plain that all knowledge$ as well as all sense perception$ in e"ery state o! consciousnessAsleeping$ dreaming or wakingAis possible only because the Sel! exists There can be no knowledge or perception independent o! the Sel! <ise men$ aware o! this$ identi!y themsel"es with their (igher Sel! and thus transcend the realm o! grie! 6 (e who knows this Atman$ the honey.eater Dpercei"er and en0oyer o! ob0ectsE$ e"er near$ as the lord o! the past and !uture$ !ears no more This "erily is That (e who sees (im seated in the !i"e elements$ born o! Tapas D!ire o! 5rahmanE$ born be!ore water= who$ ha"ing entered the ca"e o! the heart$ abides therein Athis "erily is That This "erse indicates that (e$ the ?reat Sel!$ is the cause o! all created ob0ects According to the 6edas$ (is !irst mani!estation was 5rahma$ the Personal ?od or Creator$ born o! the !ire o! wisdom (e existed be!ore the e"olution o! the !i"e elementsAearth$ water$ !ire$ air and ether= hence (e was 7born be!ore water 8 (e is the Sel! dwelling in the hearts o! all creatures 6>> (e who knows Aditi$ who rises with Prana Dthe Hi!e PrincipleE$ existent in all the #e"as= who$ ha"ing entered into the heart$ abides there= and who was born !rom the elementsAthis "erily is That This "erse is somewhat obscure and seems like an interpolated ampli!ication o! the preceding "erse :-

The Upanishads 6>>> M T0e all.seeing !ire which exists hidden in the two sticks$ as the !oetus is well.guarded in the womb by the mother$ Dthat !ireE is to be worshipped day a!ter day by wake!ul seekers Da!ter wisdomE$ as well as by sacri!icers This "erily is That Fire is called all.seeing because its light makes e"erything "isible >n 6edic sacri!ices the altar !ire was always kindled by rubbing together two sticks o! a special kind o! wood called Arani 5ecause !ire was regarded as one o! the most per!ect symbols o! #i"ine wisdom$ it was to be worshipped by all seekers a!ter Truth$ whether they !ollowed the path o! meditation or the path o! rituals >M From whence the sun rises$ and whither it goes at setting$ upon That all the #e"as depend %o one goes beyond That This "erily is That <hat is here Din the "isible worldE$ that is there Din the in"isibleE= he who sees di!!erence Dbetween "isible and in"isibleE goes !rom death to death M> 5y mind alone this is to be reali)ed There is no di!!erence whate"er Dbetween "isible and in"isibleE (e who sees di!!erence here Dbetween theseE goes !rom death to death >n the sight o! true wisdom$ there is no di!!erence between the creator and the created E"en physical science has come to recogni)e that cause and e!!ect are but two aspects o! one mani!estation o! energy (e who !ails to see this$ being engrossed in the "isible only$ goes !rom death to death= because he clings to external !orms which are perishable Only the essence which dwells within is unchangeable and imperishable This knowledge o! the oneness o! "isible and in"isible$ howe"er$ cannot be ac :*

The Upanishads 3uired through sense.perception >t can only be attained by the puri!ied mind M>> The Purusha DSel!E$ o! the si)e o! a thumb$ resides in the middle o! the body as the lord o! the past and the !uture$ Dhe who knows (imE !ears no more This "erily is That The seat o! the Purusha is said to be the heart$ hence >t 7resides in the middle o! the body 8 Although >t is limitless and all.per"ading$ yet in relation to >ts abiding.place >t is represented as limited in extension$ 7the si)e o! a thumb 8 This re!ers really to the heart$ which in shape may be likened to a thumb s light is e"erywhere$ yet we see it !ocused in a lamp and belie"e it to be there only= similarly$ although the li!e.current !lows e"erywhere in the body$ the heart is regarded as peculiarly its seat M>>> out smoke$ lord o! the past and the !uture (e is the same today and tomorrow This "erily is That >n this "erse the teacher de!ines the e!!ulgent nature o! the Soul$ whose light is pure like a !lame without smoke (e also answers the 3uestion put by %achiketas as to what happens a!ter death$ by declaring that no real change takes place$ because the Soul is e"er the same M>6 As rain water$ D!allingE on the mountain top$ runs down o"er the rocks on all sides= similarly$ he who sees di!!erence Dbetween "isible !ormsE runs a!ter them in "arious directions M6 O ?autama D%achiketasE$ as pure water poured into pure water becomes one$ so also is it with the Sel! o! an illumined @nower Dhe becomes one with the SupremeE That Purusha$ o! the si)e o! a thumb$ is like a light with

:,

The Upanishads Part Fi!th > The city o! the Unborn$ whose knowledge is unchanging$ has ele"en gates Thinking on (im$ man grie"es no more= and being !reed D!rom ignoranceE$ he attains liberation This "erily is That This human body is called a city with ele"en gates$ where the eternal unborn Spirit dwells These gates are the two eyes$ two ears$ two nostrils$ the mouth$ the na"el$ the two lower apertures$ and the imperceptible opening at the top o! the head The Sel! or Atman holds the position o! ruler in this city= and being abo"e the modi!ications o! birth$ death and all human imper!ections$ >t is not a!!ected by the changes o! the physical organism As the intelligent man through constant thought and meditation reali)es the splendour o! this Supreme Spirit$ he becomes !ree !rom that part o! his nature which grie"es and su!!ers$ and thus he attains liberation >> (e is the sun dwelling in the bright hea"en= (e is the air dwelling in space= (e is the !ire burning on the altar= (e is the guest dwelling in the house (e dwells in man (e dwells in those greater than man (e dwells in sacri!ice (e dwells in the ether (e is Dall that isE born in water$ Dall thatE is born in earth$ Dall thatE is born in sacri!ice$ Dall thatE is born on mountains (e is the True and the ?reat >>> (e it is who sends the Din.comingE Prana Dli!e.breathE upward and throws the Dout.goingE breath downward (im all the senses worship$ the adorable Atman$ seated in the centre Dthe heartE >6 <hen this Atman$ which is seated in the body$ goes out D!rom the bodyE$ what remains thenL This "erily is That :9

The Upanishads 6 6>>> %o mortal li"es by the in.coming breath DPranaE or by the out.going breath DApanaE$ but he li"es by another on which these two depend 6> O ?autama D%achiketasE$ > shall declare unto thee the secret o! the eternal 5rahman and what happens to the Sel! a!ter death 6>> Some &i"as Dindi"idual SoulsE enter wombs to be embodied= others go into immo"able !orms$ according to their deeds and knowledge This text shows the application o! the law o! cause and e!!ect to all !orms o! li!e The thoughts and actions o! the present li!e determine the !uture birth and en"ironment The 5eing who remains awake while all sleep$ who grants all desires$ That is pure$ That is 5rahman$ That alone is said to be immortal On That all the worlds rest %one goes beyond That This "erily is That >M As !ire$ though one$ ha"ing entered the world$ becomes "arious according to what it burns$ so does the Atman DSel!E within all li"ing beings$ though one$ become "arious according to what it enters >t also exists outside M As air$ though one$ ha"ing entered the world$ becomes "arious according to what it enters$ so does the Atman within all li"ing beings$ though one$ become "arious according to what it enters >t also exists outside ::

The Upanishads 5y using these similies o! !ire and air$ the teacher tries to show %achiketas the subtle 3uality o! the great Sel!$ who$ although one and !ormless like air and !ire$ yet assumes di!!erent shapes according to the !orm in which >t dwells 5ut$ being all.per"ading and unlimited$ >t cannot be con!ined to these !orms= there!ore it is said that >t also exists outside all !orms M> As the sun$ the eye o! the whole world$ is not de!iled by external impurities seen by the eyes$ thus the one inner Sel! o! all li"ing beings is not de!iled by the misery o! the world$ being outside it The sun is called the eye o! the world because it re"eals all ob0ects As the sun may shine on the most impure ob0ect$ yet remain uncontaminated by it$ so the #i"ine Sel! within is not touched by the impurity or su!!ering o! the physical !orm in which it dwells$ the Sel! being beyond all bodily limitations M>> There is one ruler$ the Sel! o! all li"ing beings$ who makes the one !orm mani!old= the wise who percei"e (im seated within their Sel!$ to them belongs eternal bliss$ not to others M>>> Eternal among the changing$ consciousness o! the conscious$ who$ though one$ !ul!ils the desires o! many1 the wise who percei"e (im seated within their Sel!$ to them belongs eternal peace$ not to others M>6 They Dthe wiseE percei"e that indescribable highest bliss$ saying$ This is That (ow am > to know >tL #oes >t shine Dby >ts own lightE or does >t shine Dby re!lected lightEL :G

The Upanishads M6 Part Sixth The sun does not shine there$ nor the moon$ nor the stars= nor do these lightnings shine there$ much less this !ire <hen (e shines$ e"erything shines a!ter (im= by (is light all is lighted > This ancient Aswattha tree has its root abo"e and branches below That is pure$ That is 5rahman$ That alone is called the >mmortal All the worlds rest in That %one goes beyond That This "erily is That This "erse indicates the origin o! the tree o! creation Dthe Samsara.6rikshaE$ which is rooted abo"e in 5rahman$ the Supreme$ and sends its branches downward into the phenomenal world (eat and cold$ pleasure and pain$ birth and death$ and all the shi!ting conditions o! the mortal realmAthese are the branches= but the origin o! the tree$ the 5rahman$ is eternally pure$ unchanging$ !ree and deathless From the highest angelic !orm to the minutest atom$ all created things ha"e their origin in (im (e is the !oundation o! the uni"erse There is nothing beyond (im :J

The Upanishads >> >6 <hate"er there is in the uni"erse is e"ol"ed !rom Prana and "ibrates in Prana That is a mighty terror$ like an upraised thunderbolt They who know That become immortal >>> From !ear o! (im the !ire burns$ !rom !ear o! (im the sun shines From !ear o! (im >ndra and 6ayu and #eath$ the !i!th$ speed !orth &ust as the body cannot li"e or act without the Soul$ similarly nothing in the created world can exist independent o! 5rahman$ who is the basis o! all existence (is position is like that o! a king whom all must obey= hence it is said that the gods o! sun$ moon$ wind$ rain$ do (is bidding (e is likened to an upraised thunderbolt$ because o! the impartial and ine"itable nature o! (is law$ which all powers$ great or small$ must obey absolutely >!a man is not able to know (im be!ore the dissolution o! the body$ then he becomes embodied again in the created worlds As soon as a man ac3uires knowledge o! the Supreme$ he is liberated= but i! he !ails to attain such knowledge be!ore his Soul is separated !rom the body$ then he must take other bodies and return again and again to this realm o! birth and death$ until through "aried experience he reali)es the nature o! the Supreme and his relation to (im 6 As in a mirror$ so is (e seen within onesel!= as in a dream$ so Dis (e seenE in the world o! the !athers Ddeparted spiritsE= as in water$ so Dis (e seenE in the world o! ?andhar"as Dthe angelic realmE As light and shadow$ so Dis (e seenE in the world o! 5rahma Dthe CreatorE :K

The Upanishads <hen by means o! a puri!ied understanding one beholds ?od within$ the image is distinct as in a polished mirror= but one cannot ha"e clear "ision o! the Supreme by attaining to the "arious realms known as hea"ens$ where one reaps the !ruit o! his good deeds >t is only by de"eloping one4s highest consciousness here in this li!e that per!ect ?od."ision can be attained 6> @nowing that the senses are distinct D!rom the AtmanE and their rising and setting separate D!rom the AtmanE$ a wise man grie"es no more A wise man ne"er con!ounds the Atman$ which is birthless and deathless$ with that which has beginning and end There!ore$ when he sees his senses and his physical organism waxing and waning$ he knows that his real Sel! within can ne"er be a!!ected by these outer changes$ so he remains unmo"ed 6>> (igher than the senses is the mind$ higher than the mind is the intellect$ higher than the intellect is the great Atman$ higher than the Atman is the Unmani!ested 6>>> 5eyond the Unmani!ested is the all.per"ading and imperceptible 5eing DPurushaE 5y knowing (im$ the mortal is liberated and attains immortality This di"ision o! the indi"idual into senses$ mind$ intellect$ sel!.consciousness$ undi!!erentiated creati"e energy and the Absolute Sel! is explained in the commentary o! "erse M>$ Part Third >M (is !orm is not to be seen %o one can see (im with the eye (e is percei"ed by the heart$ by the intellect and by the mind They who know this become immortal :+

The Upanishads The Supreme$ being !ormless$ cannot be discerned by the senses$ hence all knowledge o! (im must be ac3uired by the subtler !aculties o! heart$ intellect and mind$ which are de"eloped only through the puri!ying practice o! meditation M <hen the !i"e organs o! perception become still$ together with the mind$ and the intellect ceases to be acti"e1 that is called the highest state The teacher now shows %achiketas the process by which the transcendental "ision can be attained he out.going senses$Aseeing$ hearing$ smelling$ touching$ tasting= the restless mind and the intellect1 all must be indrawn and 3uieted The state o! e3uilibrium thus attained is called the highest state$ because all the !orces o! one4s being become united and !ocused= and this ine"itably leads to supersensuous "ision M> This !irm holding back o! the senses is what is known as Coga Then one should become watch!ul$ !or Coga comes and goes Coga literally means to 0oin or to unite the lower sel! with the (igher Sel!$ the ob0ect with the sub0ect$ the worshipper with ?od >n order to gain this union$ howe"er$ one must !irst disunite onesel! !rom all that scatters the physical$ mental and intellectual !orces= so the outgoing perceptions must be detached !rom the external world and indrawn <hen this is accomplished through constant practice o! concentration and meditation$ the union takes place o! its own accord 5ut it may be lost again$ unless one is watch!ul M>> (e cannot be attained by speech$ by mind$ or by the eye (ow can That be reali)ed except by him who says 7(e is8L :/

The Upanishads M>>> (e should be reali)ed as 7(e is8 and also as the reality o! both D"isible and in"isibleE (e who knows (im as 7(e is$8 to him alone (is real nature is re"ealed This supersensuous "ision cannot be gained through man4s ordinary !aculties 5y mind$ eye$ or speech the mani!ested attributes o! the #i"ine can be apprehended= but only one who has ac3uired the supersensuous sight can directly percei"e ?od4s existence and declare de!initely that 7(e is$8 that (e alone exists in both the "isible and the in"isible world M>6 <hen all desires dwelling in the heart cease$ then the mortal becomes immortal and attains 5rahman here M6 <hen all the ties o! the heart are cut asunder here$ then the mortal becomes immortal Such is the teaching M6> There are a hundred and one ner"es o! the heart One o! them penetrates the centre o! the head ?oing upward through it$ one attains immortality The other Dhundred ner"e.coursesE lead$ in departing$ to di!!erent worlds The ner"ous system o! the body pro"ides the channels through which the mind tra"els= the direction in which it mo"es is determined by its desires and tendencies <hen the mind becomes pure and desireless$ it takes the upward course and at the time o! departing passes out through the imperceptible opening at the crown o! the head= but as long as it remains !ull o! desires$ its course is downward towards the realms where those desires can be satis!ied M6>> The Purusha$ the inner Sel!$ o! the si)e o! a thumb$ is e"er seated in the heart o! all li"ing beings <ith perse

G-

The Upanishads "erance man should draw (im out !rom his body as one draws the inner stalk !rom a blade o! grass One should know (im as pure and deathless$ as pure and deathless As has been explained in Part Fourth$ "erse M>>$ the inner Sel!$ although unlimited$ is described as 7the si)e o! a thumb8 because o! its abiding.place in the heart$ o!ten likened to a lotus.bud which is similar to a thumb in si)e and shape Through the process o! stead!ast discrimination$ one should learn to di!!erentiate the Soul !rom the body$ 0ust as one separates the pith !rom a reed M6>>> Thus %achiketas$ ha"ing ac3uired this wisdom taught by the Buler o! #eath$ together with all the rules o! Coga$ became !ree !rom impurity and death and attained 5rahman Dthe SupremeE So also will it be with another who likewise knows the nature o! the Sel! PEACE C(A%T 'ay (e Dthe Supreme 5eingE protect us both 'ay (e be pleased with us 'ay we ac3uire strength 'ay our study bring us illumination 'ay there be no enmity among us OmI PeaceI PeaceI PeaceI (ere ends this Upanishad G*

The Upanishads @ena.Upanishad Hike the >sa"asya$ this Upanishad deri"es its name !rom the opening word o! the text$ @ena.ishitam$ 7by whom directed 8 >t is also known as the Tala"akara.Upanishad because o! its place as a chapter in the Tala"akara. 5rahmana o! the Sama.6eda Among the Upanishads it is one o! the most analytical and metaphysical$ its purpose being to lead the mind !rom the gross to the subtle$ !rom e!!ect to cause 5y a series o! pro!ound 3uestions and answers$ it seeks to locate the source o! man4s being= and to expand his sel!. consciousness until it has become identical with ?od. Consciousness @E%A.UPA%>S(A# Peace Chant 'ay my limbs$ speech$ Prana Dli!e.!orceE$ sight$ hearing$ strength and all my senses$ gain in "igor All is the 5rahman DSupreme HordE o! the Upanishads 'ay > ne"er deny the 5rahman 'ay the 5rahman ne"er deny me 'ay there be no denial o! the 5rahman 'ay there be no separation !rom the 5rahman 'ay all the "irtues declared in the sacred Upanishads be mani!est in me$ who am de"oted to the Atman D(igher Sel!E 'ay they be mani!est in me OmI PeaceI PeaceI PeaceI G,

The Upanishads Part First > 5y whom commanded and directed does the mind go towards its ob0ectsL Commanded by whom does the li!e. !orce$ the !irst DcauseE$ mo"eL At whose will do men utter speechL <hat power directs the eye and the earL Thus the disciple approached the 'aster and in3uired concerning the cause o! li!e and human acti"ity (a"ing a sincere longing !or Truth he desired to know who really sees and hears$ who actuates the apparent physical man (e percei"ed all about him the phenomenal world$ the existence o! which he could pro"e by his senses= but he sought to know the in"isible causal world$ o! which he was now only "aguely conscious >s mind all.per"ading and all.power!ul$ or is it impelled by some other !orce$ he asked <ho sends !orth the "ital energy$ without which nothing can existL The teacher replies1 >> >t is the ear o! the ear$ the mind o! the mind$ the speech o! the speech$ the li!e o! the li!e$ the eye o! the eye The wise$ !reed D!rom the senses and !rom mortal desiresE$ a!ter lea"ing this world$ become immortal An ordinary man hears$ sees$ thinks$ but he is satis!ied to know only as much as can be known through the senses= he does not analy)e and try to !ind that which stands behind the ear or eye or mind (e is completely identi!ied with his external nature (is conception does not go beyond the little circle o! his bodily li!e$ which concerns the outer man only (e has no consciousness o! that which enables his senses and organs to per!orm their tasks There is a "ast di!!erence between the mani!ested !orm and That which is mani!ested through the !orm <hen we know That$ we shall not die with the body One who clings to the senses and to things that are ephemeral$ must die many deaths$ but that man who knows the eye o! the eye$ the ear o! the ear$ ha"ing se"ered himsel! !rom his physical nature$ becomes immortal >mmortality is attained

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The Upanishads when man transcends his apparent nature and !inds that subtle$ eternal and inexhaustible essence which is within him >>> There the eye does not go$ nor speech$ nor mind <e do not know That= we do not understand how >t can be taught >t is distinct !rom the known and also >t is beyond the unknown Thus we ha"e heard !rom the ancient DteachersE who told us about >t These physical eyes are unable to percei"e that subtle essence %or can it be expressed by !inite language or known by !inite intelligence$ because it is in!inite Our conception o! knowing !inite things is to know their name and !orm= but knowledge o! ?od must be distinct !rom such knowledge This is why some declare ?od to be unknown and unknowable= because (e is !ar more than eye or mind or speech can percei"e$ comprehend or express The Upanishad does not say that (e cannot be known (e is unknowable to man4s !inite nature (ow can a !inite mortal apprehend the >n!inite <holeL 5ut (e can be known by man4s ?od.like nature >6 That which speech does not illumine$ but which illumines speech1 know that alone to be the 5rahman Dthe Supreme 5eingE$ not this which people worship here 6 That which cannot be thought by mind$ but by which$ they say$ mind is able to think1 know that alone to be the 5rahman$ not this which people worship here 6> That which is not seen by the eye$ but by which the eye is able to see1 know that alone to be the 5rahman$ not this which people worship here G:

The Upanishads 6>> That which cannot be heard by the ear$ but by which the ear is able to hear1 know that alone to be 5rahman$ not this which people worship here 6>>> That which none breathes with the breath$ but by which breath is in.breathed1 know that alone to be the 5rahman$ not this which people worship here Ordinarily we know three states o! consciousness only$A waking$ dreaming and sleeping There is$ howe"er$ a !ourth state$ the superconscious$ which transcends these >n the !irst three states the mind is not clear enough to sa"e us !rom error= but in the !ourth state it gains such purity o! "ision that it can percei"e the #i"ine >! ?od could be known by the limited mind and senses$ then ?od.knowledge would be like any other knowledge and spiritual science like any physical science (e can be known$ howe"er$ by the puri!ied mind only There!ore to know ?od$ man must puri!y himsel! The mind described in the Upanishads is the superconscious mind According to the 6edic Sages the mind in its ordinary state is only another sense organ This mind is limited$ but when it becomes illumined by the light o! the Cosmic >ntelligence$ or the 7mind o! the mind$8 then it is able to apprehend the First Cause or That which stands behind all external acti"ities GG

The Upanishads Part Second > >! thou thinkest 7> know >t well$8 then it is certain that thou knowest but little o! the 5rahman DAbsolute TruthE$ or in what !orm (e DresidethE in the #e"as Dminor aspects o! #eityE There!ore > think that what thou thinkest to be known is still to be sought a!ter (a"ing gi"en the de!inition o! the real Sel! or 5rahman$ by which mortals are able to see$ hear$ !eel and think$ the teacher was a!raid that the disciple$ a!ter merely hearing about >t$ might conclude that he knew >t So he said to him1 7Cou ha"e heard about >t$ but that is not enough Cou must experience >t 'ere intellectual recognition will not gi"e you true knowledge o! >t %either can >t be taught to you The teacher can only show the way Cou must !ind >t !or yoursel! 8 @nowledge means union between sub0ect and ob0ect To gain this union one must practice$ theory cannot help us The pre"ious chapter has shown that the knowledge o! 5rahman is beyond sense.perception1 7There the eye does not go$ nor speech$ nor mind 8 7That is distinct !rom known and also >t is beyond the unknown 8 There!ore it was necessary !or the teacher to remind the disciple that knowledge based on sense.perception or intellectual apprehension should not be con!ounded with supersensuous knowledge Although the disciple had listened to the teacher with un3uestioning mind and was intellectually con"inced o! the truth o! his words$ it was now necessary !or him to pro"e by his own experience what he had heard ?uided by the teacher$ he sought within himsel! through meditation the meaning o! 5rahman= and ha"ing gained a new "ision$ he approached the teacher once more >> The disciple said1 > do not think > know >t well$ nor do > think that > do not know >t (e among us who knows >t truly$ knows Dwhat is meant byE 7> know8 and also what is meant by 7> know >t not 8

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The Upanishads This appears to be contradictory$ but it is not >n the pre"ious chapter we learned that 5rahman is 7distinct !rom the known8 and 7beyond the unknown 8 The disciple$ reali)ing this$ says1 7So !ar as mortal conception is concerned$ > do not think > know$ because > understand that >t is beyond mind and speech= yet !rom the higher point o! "iew$ > cannot say that > do not know= !or the "ery !act that > exist$ that > can seek >t$ shows that > know= !or >t is the source o! my being > do not know$ howe"er$ in the sense o! knowing the whole >n!inite Ocean o! existence 8 The word knowledge is used ordinarily to signi!y ac3uaintance with phenomena only$ but man must transcend this relati"e knowledge be!ore he can ha"e a clear conception o! ?od One who wishes to attain Soul. consciousness must rise abo"e matter The obser"ation o! material science being con!ined to the sense plane$ it ignores what is beyond There!ore it must always be limited and sub0ect to change >t disco"ered atoms$ then it went !urther and disco"ered electrons$ and when it had !ound the one$ it had to drop the other= so this kind o! knowledge can ne"er lead to the ultimate knowledge o! the >n!inite$ because it is exclusi"e and not inclusi"e Spiritual science is not merely a 3uestion o! mind and brain$ it depends on the awakening o! our latent higher consciousness >>> (e who thinks he knows >t not$ knows >t (e who thinks he knows >t$ knows >t not The true knowers think they can ne"er know >t Dbecause o! >ts in!initudeE$ while the ignorant think they know >t 5y this text the teacher con!irms the idea that 5rahman is unthinkable$ because unconditioned There!ore he says1 (e who considers >t beyond thought$ beyond sense. perception$ beyond mind and speech$ he alone has a true understanding o! 5rahman They who 0udge a li"ing being !rom his external !orm and sense !aculties$ know him not= because the real Sel! o! man is not mani!ested in his seeing$ hearing$ speaking (is real Sel! is that within by which he hears and speaks and sees >n the same way he knows not 5rahman who thinks he knows >t by name and

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The Upanishads !orm The arrogant and !oolish man thinks he knows e"erything= but the true knower is humble (e says1 7(ow can > know Thee$ who art >n!inite and beyond mind and speechL8 >n the last portion o! the text$ the teacher draws an impressi"e contrast between the attitude o! the wise man who knows$ but thinks he does not know= and that o! the ignorant who does not know$ but thinks he knows >6 >t D5rahmanE is known$ when >t is known in e"ery state o! consciousness DThrough such knowledgeE one attains immortality 5y attaining this Sel!$ man gains strength= and by Sel!.knowledge immortality is attained <e ha"e learned !rom the pre"ious text that the 5rahman is unknown to those whose knowledge is limited to sense experience= but (e is not unknown to those whose puri!ied intelligence percei"es (im as the basis o! all states o! consciousness and the essence o! all things 5y this higher knowledge a man attains immortality$ because he knows that although his body may decay and die$ the subtle essence o! his being remains untouched Such an one also ac3uires unlimited strength$ because he identi!ies himsel! with the ultimate Source The strength which comes !rom one4s own muscle and brain or !rom one4s indi"idual power must be limited and mortal and there!ore cannot li!t one beyond death= but through the strength which Atma.gnana or Sel!.knowledge gi"es$ immortality is reached <hene"er knowledge is based on direct perception o! this undying essence$ one transcends all !ear o! death and becomes immortal 6 >! one knows >t here$ that is Truth= i! one knows >t not here$ then great is his loss The wise seeing the same Sel! in all beings$ being liberated !rom this world$ become immortal G+

The Upanishads Part Third > The 5rahman once won a "ictory !or the #e"as Through that "ictory o! the 5rahman$ the #e"as became elated They thought$ 7This "ictory is ours This glory is ours 8 5rahman here does not mean a personal #eity There is a 5rahma$ the !irst person o! the (indu Trinity= but 5rahman is the Absolute$ the One without a second$ the essence o! all There are di!!erent names and !orms which represent certain personal aspects o! #i"inity$ such as 5rahma the Creator$ 6ishnu the Preser"er and Si"a the Trans!ormer= but no one o! these can !ully represent the <hole 5rahman is the "ast ocean o! being$ on which rise numberless ripples and wa"es o! mani!estation From the smallest atomic !orm to a #e"a or an angel$ all spring !rom that limitless ocean o! 5rahman$ the inexhaustible Source o! li!e %o mani!ested !orm o! li!e can be independent o! its source$ 0ust as no wa"e$ howe"er mighty$ can be independent o! the ocean %othing mo"es without that Power (e is the only #oer 5ut the #e"as thought1 7This "ictory is ours$ this glory is ours 8 >> The 5rahman percei"ed this and appeared be!ore them They did not know what mysterious !orm it was >>> They said to Fire1 7O &ata"eda DAll.knowingEI Find out what mysterious spirit this is 8 (e said1 7Ces 8 >6 (e ran towards it and (e D5rahmanE said to him1 7<ho art thouL8 7> am Agni$ > am &ata"eda$8 he Dthe Fire.godE replied G/

The Upanishads 6 5rahman asked1 7<hat power resides in theeL8 Agni replied1 7> can burn up all whatsoe"er exists on earth 8 6> 5rahman placed a straw be!ore him and said1 75urn this 8 (e DAgniE rushed towards it with all speed$ but was not able to burn it So he returned !rom there and said Dto the #e"asE1 7> was not able to !ind out what this great mystery is 8 6>> Then they said to 6ayu Dthe Air.godE1 76ayuI Find out what this mystery is 8 (e said1 7Ces 8 6>>> (e ran towards it and (e D5rahmanE said to him1 7<ho art thouL8 7> am 6ayu$ > am 'ataris"a Dtra"eller o! (ea"enE$8 he D6ayuE said >M Then the 5rahman said1 7<hat power is in theeL8 6ayu replied1 7> can blow away all whatsoe"er exists on earth 8 M 5rahman placed a straw be!ore him and said1 75low this away 8 (e D6ayuE rushed towards it with all speed$ but was not able to blow it away So he returned !rom there and said Dto the #e"asE1 7> was not able to !ind out what this great mystery is 8 M> Then they said to >ndra1 7O 'agha"an D<orship!ul OneEI Find out what this mystery is 8 (e said1 7Ces8= and ran towards it$ but it disappeared be!ore him J-

The Upanishads M>> Then he saw in that "ery space a woman beauti!ully adorned$ Uma o! golden hue$ daughter o! (aima"at D(imalayaE (e asked1 7<hat is this great mysteryL8 (ere we see how the Absolute assumes concrete !orm to gi"e knowledge o! (imsel! to the earnest seeker 5rahman$ the impenetrable mystery$ disappeared and in (is place appeared a personal !orm to represent (im This is a subtle way o! showing the di!!erence between the Absolute and the personal aspects o! #eity The Absolute is declared to be unknowable and unthinkable$ but (e assumes dei!ied personal aspects to make (imsel! known to (is de"otees Thus Uma$ daughter o! the (imalaya$ represents that personal aspect as the o!!spring o! the >n!inite 5eing= while the (imalaya stands as the symbol o! the Eternal$ Unchangeable One Part !ourth > She DUmaE said1 7>t is 5rahman >t is through the "ictory o! 5rahman that ye are "ictorious 8 Then !rom her words$ he D>ndraE knew that it Dthat mysterious !ormE was 5rahman Uma replied to >ndra$ 7>t is to 5rahman that you owe your "ictory >t is through (is power that you li"e and act (e is the agent and you are all only instruments in (is hands There!ore your idea that NThis "ictory is ours$ this glory is ours$4 is based on ignorance 8 At once >ndra saw their mistake The #e"as$ being pu!!ed up with "anity$ had thought they themsel"es had achie"ed the "ictory$ whereas it was 5rahman= !or not e"en a blade o! grass can mo"e without (is command >> There!ore these #e"as$AAgni$ 6ayu and >ndraAexcel other #e"as$ because they came nearer to 5rahman >t was they who !irst knew this spirit as 5rahman J*

The Upanishads >>> There!ore >ndra excels all other #e"as$ because he came nearest to 5rahman$ and because he !irst Dbe!ore all othersE knew this spirit as 5rahman Agni$ 6ayu and >ndra were superior to the other #e"as because they gained a closer "ision= and they were able to do this because they were purer= while >ndra stands as the head o! the #e"as$ because he reali)ed the Truth directly$ he reached 5rahman The signi!icance o! this is that whoe"er comes in direct touch with 5rahman or the Supreme is glori!ied >6 Thus the teaching o! 5rahman is here illustrated in regard to the #e"as (e dashed like lightning$ and appeared and disappeared 0ust as the eye winks The teaching as regards the #e"as was that 5rahman is the only #oer (e had appeared be!ore them in a mysterious !orm= but the whole o! the un!athomable 5rahman could not be seen in any de!inite !orm= so at the moment o! "anishing$ (e mani!ested more o! (is immeasurable glory and !leetness o! action by a sudden da))ling !lash o! light 6 %ext Dthe teachingE is regarding Adhyatman Dthe embodied SoulE The mind seems to approach (im D5rahmanE 5y this mind Dthe seekerE again and again remembers and thinks about 5rahman Only by the mind can the seeker a!ter knowledge approach 5rahman$ whose nature in glory and speed has been described as like unto a !lash o! lightning 'ind alone can picture the indescribable 5rahman= and mind alone$ being swi!t in its nature$ can !ollow (im >t is through the help o! this mind that we can think and meditate on 5rahman= and when by constant thought o! (im the mind becomes puri!ied$ then like a polished mirror it can re!lect (is #i"ine ?lory

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The Upanishads 6> 6>>> That 5rahman is called Tad"anam Dob0ect o! adorationE (e is to be worshipped by the name Tad"anam (e who knows 5rahman thus$ is lo"ed by all beings 5rahman is the ob0ect o! adoration and the goal o! all beings For this reason he should be worshipped and meditated upon as Tad"anam <hoe"er knows (im in this aspect becomes one with (im$ and ser"es as a clear channel through which the blessings o! 5rahman !low out to others The knower o! ?od partakes o! all (is lo"able 3ualities and is there!ore lo"ed by all true de"otees 6>> The disciple asked1 O 'aster$ teach me the Upanishad DThe teacher replied1E The Upanishad has been taught thee <e ha"e certainly taught thee the Upanishad about 5rahman The Upanishad is based on tapas Dpractice o! the control o! body$ mind and sensesE$ dama Dsub0ugation o! the sensesE$ karma Dright per!ormance o! prescribed actionsE The 6edas are its limbs Truth is its support >M (e who knows this Dwisdom o! the UpanishadE$ ha"ing been cleansed o! all sin$ becomes established in the bliss!ul$ eternal and highest abode o! 5rahman$ in the highest abode o! 5rahman (ere ends this Upanishad J9

The Upanishads This Upanishad is called @ena$ because it begins with the in3uiry1 75y whom8 D@enaE willed or directed does the mind go towards its ob0ectL From whom comes li!eL <hat enables man to speak$ to hear and seeL And the teacher in reply gi"es him the de!inition o! 5rahman$ the Source and 5asis o! existence The spirit o! the Upanishads is always to show that no matter where we look or what we see or !eel in the "isible world$ it all proceeds !rom one Source The pre"ailing note o! all 6edic teaching is this1 One tremendous <hole becoming the world$ and again the world merging in that <hole >t also stri"es in "arious ways to de!ine that Source$ knowing which all else is known and without which no knowledge can be well established So here the teacher replies1 That which is the eye o! the eye$ the ear o! the ear$ that is the inexhaustible ri"er o! being which !lows on eternally= while bubbles o! creation rise on the sur!ace$ li"e !or a time$ then burst The teacher$ howe"er$ warns the disciple that this eye$ ear$ mind$ can ne"er percei"e >t= !or >t is that which illumines speech and mind$ which enables eye and ear and all sense.!aculties to per!orm their tasks 7>t is distinct !rom the known and also >t is beyond the unknown 8 (e who thinks he knows >t$ knows >t not= because >t is ne"er known by those who belie"e that >t can be grasped by the intellect or by the senses= but >t can be known by him who knows >t as the basis o! all consciousness The knower o! Truth says$ 7> know >t not$8 because he reali)es the unbounded$ in!inite nature o! the Supreme 7Thou art this Dthe "isibleE$ Thou art That Dthe in"isibleE$ and Thou art all that is beyond$8 he declares The ordinary idea o! knowledge is that which is based on sense preceptions= but the knowledge o! an illumined Sage is not con!ined to his senses (e has all the knowledge that comes !rom the senses and all that comes !rom Spirit The special purpose o! this Upanishad is to gi"e us the knowledge o! the Beal$ that we may not come under the dominion o! the ego by identi!ying oursel"es with our body$ mind and senses 'ortals become mortals because they !all under the sway o! ego and depend on their own limited physical and mental strength The lesson o! the

parable o! the #e"as and 5rahman is that there is no real J:

The Upanishads power$ no real doer except ?od (e is the eye o! the eye$ the ear o! the ear= and eyes$ ears$ and all our !aculties ha"e no power independent o! (im <hen we thus reali)e (im as the underlying Beality o! our being$ we transcend death and become immortal OmI PeaceI PeaceI PeaceI To return to the Electronic Classics Series Page$ go to http1OOwww hn psu eduO !acultyO0manisO 0imspd! htm JG